THE CONFLICT OF JOB. By way of DIALOGUE. Compiled for illustration, or opening of that great Encounter: and may also serve as a Paraphrase upon that heavenly work. By R. H. 2 CORINTH. 10, 4. The weapons of our warfare, are not carnal, but mighty through God. depiction of hand holding scepter with branches PRUDENTIA LONDON Printed by William jaggard dwelling in Barbican, and are to be sold in Paul's Churchyard. 1607. TO THE RIGHT NOble and Honourable: Robert Earl of Salisbury, viscount Cranborne, Baron of Essingdon, principal Secretary to his Majesty, Master of the court of Wards and Liveries, Chancellor of the University of Cambridge, knight of the Noble order of the Garter, and one of his highness most Honourable privy Council. ALbeit (Right Honourable) my purpose was at the first, to have dedicated these my labours to the Right, and truly Reverend Father of the Church of Christ, the most wise and judicious Bishop of London, my very good Lord only, for whose sake this task was undertaken, as being in his place a like Precedent to this Peer, whose virtues I labour to lay out: yet in regard they are more agreeable to one of your sort, but chief in regard of a late accident, whereby I was made known unto your Honour, I thought it requisite likewise, as well for the testimony of mine own sincerity, as also of mine entire affection toward your Lordship, to recommend the same unto you. Behold then, (I humbly entreat your Honour) a subject suitable to a man of your rank, and offering unto you a most worthy pattern for your imitation: even such a one, as the whole Book of GOD, which ought to be a direction for all estates, doth not afford a more notable and eminent, for those of high degree, sitting in the seat of justice as your Lordship doth. The wisdom of God only wise hath spoken it; That such as wear soft and costly attire are in a Math, 11, 8, King's Courts: It is an ancient Apothegge, Exeat aula qui vult esse pius, and again, Libertas scelerum virtus, et summa potestas. joseph his example hath sealed it for a truth, who by being in the Court of Egypt, enured his tongue to swear by the life of Pharaoh, and the example of Moses more notably, who for this cause refused to be called the son of Pharaoh his b Hebr. 11.24, 25, daughter. c Non in Asiam venisse, sed in Asia continenter vixisse laudandum est. Cic: pro Mur: Nevertheless, this our job, a man of great Honour, conversing among the states of the Countries where he lived, and those Infidels to for the most part, kept himself notwithstanding undefiled, yea remained both for life and religion, the only mirror among men, not of that age alone, but of all succeeding generations. An example therefore without comparison, the rarest and most admirable of all other. For notwithstanding the supply of so many helps, for the furthering them in the way of a godly life; as can hardly be recounted, which this man wanted, yet nevertheless, Solomon with all his wisdom hath not left unto us the like: and David himself, a man according to the Lords own heart, must come behind it. For Daniel, Nehemiah, Mordecai, Hester, though children of the captivity of judah, to separate themselves from the filthiness of the Heathen among whom they lived, and clave to the Lord God of Israel, is a thing very rare and extraordinary: but for jonathan the son of profane Saul King of Israel, having for his consorts ordinarily a company of beastly Atheists, (for his Father's Court yielded none other) is a thing more to be observed in respect of our times, because the Spirit of God in the mouth of the holy Apostle, pronounceth very peremptorily, Not d 1 Cor. 1, 26 many Mighty, not many Noble are called. Hence it is that all ages do yield us very few of his place, who are of joseph of Arimathea his mind, that have stepped forth to their pilate's, and spoken for the Honour of jesus: and that the number of these hath been exceeding thin, which have been of that renowned Queen's affection, who seeing her Nation the people of God, now ready to be yielded over to utter destruction, resolved upon these terms, I will adventure my life for their safeguard, & if I perish, I perish. Which being so, we of this Nation must needs acknowledge the spirit of the Highest to have extraordinarily replenished the heart of your Honour, because of the like resolution for the maintenance of the same Cause, the faith of the Lord jesus, against the viperous brood of Antichri-christian jesusies with their Complices: contemning no less than one mounted on horseback doth the barking of an idle whippet, their base threatenings, and esteeming a rebuke for Christ, the greatest beauty and grace unto your Name, that can possibly be cast upon it. And let your Lordship stand assured, that together with his Majesty, the Heavenly Majesty, the GOD of incomprehensible glory, will not be unmindful to e 1 Sam: 2, 30. reward you for this. Other policy there is I know, and means to procure and continue preferment, but this is the only true Christian policy, to take Moses, john, and Elias his part, and to stand for the Lord and his Word. Nothing is there in Heaven or Earth, nothing so high and excellent which this shall not achieve. What better warrant can you have for it then his own f Prou: 4.8, 9 Oracle pronouncing it? True it is that all that will live godly in Christ jesus must suffer persecution, but read and consider what g james 5, 11, end the Lord maketh with our job here, and respect the same for yourself, have an eye always to the h Hebr: 11, 26, 1, Thes. 1, 7. Reue: 2, 10. recompense of the reward with Moses. And as for this your mortality also, persuade yourself that he will not leave you comfortless. For what a strong i Jere: 1, 17, 18 Ezra. 8, 22. assurance hath he given you even for this likewise? Fight still therefore manfully the good fight of faith, continue this your fidelity in the lords service unto the death, and gain to yourself his protection impregnable here, never ending security hereafter, joy and solace every way, as much as your heart can desire. Now, as you may seem for your k job, 29, 17. courage, in the lords behalf and gideon's, l job. 29, 9.10, 21, 22, 23. (about which I have spent these many lines) and again for your prudènt government in your place, to have propounded this our Prince & Patriarch of the Gentiles for your example, so in many other his admirable m Pavareton. read chap. 29 & 31 through out. virtues, the only Imps indeed drawn from the vital iutce of a Noble stock, (otherwise questionless there had not been such lamentation for your Lordship in the time of your late sickness, for this must always be remembered, n Hor: lib. 1. Carm: Ode 4. Palliola mors ęquo pulsat pede paupere tabernas Regumque turres) Wherefore, though this my poor travel purchase not that acceptance, as did the poor man's Pomegranate at the hands of o Plut: Artax: Artaxerxes, because that was Mire magnitudinis, this is Minimi momenti, yet I doubt not, but that it shall obtain more favour, then at the hands of them, who when they receive such like matters tending to godliness, are wont to say, Who will show us any p Psalm. 4.6. good? Yea I persuade myself, your Honour will repute it in the number of those blessings, which the Princely Prophet calleth afterward so earnestly for, Lord lift thou up the light of thy Countenance upon us. For the q job. 33.8. inspiration of the Almighty, a part whereof is this our conflict, giveth Understanding, which is the Mother and Lady of all graces. The Lord of his mercy grant, that this Land may as long enjoy your Honour, as it did your most worthy Father, (whose love unto true Religion, watchfulness over the whole State, will never be forgotten) our good Ichosophat, wise Solomon, religious josiah, may long sit upon his throne, and your Lordship remain a faithful, and prudent Councillor to him, his enemies being clothed with r Psal. 132, 18 shame, his Crown may flourish, upon his head, and the heads of his seed for ever, our Sanctuary may be as was Zion in her flower, our Cities as was jerusalem in her beauty, conveying happy Peace, and pure Religion to the posterity to come, until the Lord jesus shall take all government into his own bands. Your Honours in all service and love most addicted, Richard Humphrey. To the Reader. THis work is set out by lightsome speeches, as well of the persons expressed in that heavenly work of job, as of some others there implied, following altogether the rule of the divine Scripture, save only here in the forefront, where also it retaineth the substance of the same, and is put out of due place, to bring by way of introduction, all the rest into better form. Divided accordingly, under the name of Syrraxis, which properly signifieth the beating together of violent waters, for that the subject is compounded of nothing else in a manner, than matter of hot contention. Subdivided answerably where the combat hangeth long upon the hand of some one, by certain Cumata, or raging waves, which bearing themselves all one way, yet keep a distance the one from the other, wait their times and turns: turbulent indeed every one, yet not in the like fullness and fierceness, because the Arguments whereof they consist, are such as are all carried with a mighty tempest of words and matter, yet in a divers manner & measure, neither coming in confusedly, & all at a clap; but in as good order, comeliness and due place, as an Army is wont, where it is fought in a pitched field, and the gaining of the day, is the glory of the Nation. JOBES' CONFLICT by way of Dialogue Compiled for illustration or opening of that great encounter, and laying it out to every Christian Reader in most plain, profitable, and familiar manner, even as linely as if it were now present before his eyes. Syrraxis. 1. Speakers. The Poor. The Naked. The Lame. The Blind. The Widow. The Fatherless. The Stranger. The Innocent. The Oppressed. The matter in this, & the next Syrraxis is taken from the 29. and one and thirty chapters, & accordeth to the first verse of the first chapter. THe poor man's cause is pitied of none, no comfort to be had; mercy and liberality toward the distressed soul is clean departed out of the land. For where shall a Man find one that will consider the cause of the needy: If he be indebted, will call his neighbours and friends together and make a collection for his relief; if he be in prison, will visit and redeem him, if sick, will comfort him, if naked, will clothe him, if rob and spoiled of his goods, will do that for him, which Abraham did for Lot: namely, aid and assist him in the recovery: or if that cannot be, will open his own hand and take some order likewise among his acquaintance, and the wealthy of all sorts, for a supply of his wants. This last is my case, for dwelling in the borders of the North, the a Deut. 1.44. called also Amalekites. Numb. 14, 45 because they dwelled near together. Numb 13, 30 Amorite (an evil neighbour of ours invading us) took away all our substance: But what help is there to be had for us, or for any man in this estate; verily though he that is thus afflicted be an honest, just, and upright man, fearing God, and walking diligently in his calling; yet is there as little regard taken of him, as if he were a man destitute of the fear of God, and care to do well. O therefore brotherly affection what is become of thee! O fatherly b In the Haebrew tongue ab father, & Abon poor, have one root. (Viz:) Adah signifying to be willing to show that our affection and will to the poor, must be like the affection of a father to his child. compassion where art thou to be found! O commiseration where mayest thou be sought for! Good Abraham is dead long ago, and good Hospitality is dead with him; washing of the Saints feet was in use in his days, now it is forgotten: He kept three, hundred in his house uprising and downelying, and yet was he but a yeomanlike man (as it were.) Beside no stranger could come near his house, but order was taken for his entertainment, and the more bare he was, the more care was had for the relecuing of his necessity, and so that he showed himself to be the child of God, thrice better welcome did he find. Howbeit one man there is (and but one that is commended for his care toward the poor. c Chap, 29, 12, 16 Chap, 31, 16 19 ) It is job, a man by report of great wealth, honour, and reputation, beloved both of the peers and people, admired for his wisdom, justice, and mercy: I will therefore repair unto the place where he abideth, which is (as I understand) here in Huz, a land near unto us that are of Edom, and a part of our Country lieth toward the East, and bordereth upon Arabia Petraea, (where also as I hear he hath Lands, Lordships, and great store of pasture grounds for his cattle) unto him I will open my grief, nothing doubting but he will yield me some help in my distress, and the rather, because he descendeth of good Abraham, and from that good branch of his Isaac, and from Esau his elder (though his worst son,) for even in his seed remaineth circumcision, a seal of the covenant of blessing made unto Abraham, as also among many at this day, the true knowledge of the Lord God almighty, and faith in the promised Messiah. Naked. HE descendeth from Abraham indeed, and he is not unlike that Noble progenitor of his, but may well be his Nephew: for if there were ever any that came near that holy Patriarch, it is this man: Chap, 1.5, 1 who is of singular sincerity and soundness in his profession, most absolute in the administration of justice, a man that hath exceedingly profited in the true practice of each virtue, not only those of a regenerate mind; as wisdom, knowledge, understanding, judgement, counsel, art, foresight, prudence, deliberation, (wherewith he is abundantly induced:) but those which proceed from a sanctified will: as courage, love, mercy, bounty, humility, gentleness, meekness, kinde-speaking, uprightness, truth, patience, temperance. These as they are the life of religion, so have they brought no small grace and credit to his so honourable faith and profession, being the service of the high God, maker of Heaven and earth. These joined with the fear of God, reverence of his name, obedience to his will, detestation of sin, renouncing of evil, hating of covetousness, cruelty, and oppression; a zeal and delight to advance God's glory, to stand courageously for the maintenance of the truth, to stretch forth the bowels of compassion toward the afflicted of all sorts (specially the most miserable) and above all toward the distressed souls, whom the Lord of his grace hath drawn out of darkness unto the marvelous light of his word: these I say, are undoubted and unfallible evidences of that sure Anchor of hope, and invincible fortress of faith to dwell in him, against which, all the policy and power of Satan shall no more prevail than it prevailed against Abraham himself, the father of the faithful. Thou shalt not fail therefore doubtless, but receive comfort at his hands: for I never heard of any that made their moan unto him but he pitied their estate, and yielded some help to them in their misery. But he will examine thy life, and the cause of this thy necessity; he will inquire of thee and look for some testimony of thy honest conversation, which if he find to be answerable to that thou reportest, he will out of question show thee favour. I speak upon mine own knowledge and experience, for traveling into Arabia I fell into the hands of robbers (whereof that country hath store) who stripped me of my apparel, and left me stark naked: which being done, because I was ashamed to go where I was known in that case, I spent much travel in that pitiful plight, in seeking relief at the hands of many, but when I found none, at length I calling to mind the great fame of job, I thought I would see whether his goodness were answerable to his report: And therefore I went and showed myself unto him, and made known my estate; who assoon as he saw me, was so moved with compassion, that he could not forbear, first to groan in spirit, and abundantly to weep over me; afterward to break forth into these most affectionate and loving words: (A lass) my brother, my flesh, bone of my bone, what hath befallen thee? Then taking me strait way by the hand, he spared not his own cloak (though a very costly one) but cast it over me, led me in to a warm fire, and provided me of apparel, and all things necessary. See what a warm and durable b chap, 31, 20 suit he gave me of the sheep of his pasture, and he is full c chap, 31, 19 of such good works. Lame. Receiving a maim in the defence of my country Idumaea ●●ainst the Sabaans, job beside his own princely benevolence, procured me a yearly pension out of the Exchequer, which so reviveth me, as if I had my limbs a Chap, 29, 15 restored me again. The like goodness he extendeth to all the impotent. Blind. IOb understanding that I was borne blind, beside the furnishing of me with outward things convenient, caused me to be brought always to the place of god's worship, where his will is to be opened by his servants, there to be taught what was the meaning of the sacrifices offered upon the altar, which with mine eyes I could not behold: That so I might see in spirit the Messiah and saviour promised, and enjoy the light everlasting in the world to come. And thus he hath been to me, and many a chap, 29, 15 more in my case, to the aged (especially both men and women) better than bodily eyes, which only behold these earthly riches, pleasures, and vanities, but see not the end of their creation; that is, so to glorify God with the eyes of their body here, that he may give them to enjoy the light eternal in his kingdom of glory. Widow. a Chap, 29, 13 MY husband died, left me seven small Children, and greatly indebted, insomuch that his creditors came assoon as he was dead and seized upon all my goods: but when I complained to him, desiring his aid, he called the creditors before him, demanded to see their evidences, told them he would hear the matter, and so stayed their course. And when the matter came to hearing, and their right appeared, he treated with them not to be extreme in exacting their right, but to be conten●ed to lose if not all, yet a great part of their due. And what they would needs have, if they repaired unto him at a day appointed, they should receive it. Now in the mean time, he sent to the wealthy of his acquaintance, desiring them to join with him in a work of charity, and so they making a purse together, yet in such sort, that he himself bore the greatest share, (as ever he doth in these gratuities) the debt was discharged. And this he did for me at my first motion. Neither it is his manner to delay such as I am when they put up a supplication to him, but a Chap, 31, 13 forthwith to dispatch them, as also all other suitors, and the rather if they be needy and distressed with all possible expedition. Fatherless. I Being a poor Orphan, a Chap, 19, 12 left to the wide world, destitute of a friend to bring me up, he took the tuition of me, placed me where I was catechized in my youth, trained up in the knowledge of the true God, my patrimony b Chap, 31, 19 redeemed out of the hands of those untrusty friends, to whom my father left me. He hath had a care of the fatherless, even from his infancy. Being a child, he was wont to bring them home with him, to be c Chap, 1, 18 nourished in his father's house as his brethren, and he now taketh a felicity in calling such to his table d cha 33, v, 17 : neither can he eat his meat with pleasure if he have not some of them with him to partake of it. The hungry of all sorts must needs be his guests, otherwise he thinketh not his meat well bestowed. For these he prepareth banquets, these he feasteth, to provide for these is his chief study and joy of heart. O therefore how would it grieve him that a fatherless child should any way e Chap, 31, 22 miscarry, receive the least hurt or injury through his default: for he knoweth that the Lord never passeth them over without some fearful f Chap, 31, 23, judgement, that offend this way. Stranger. WHen I was weary, hungry, weatherbeaten, out of my way, and even ready to perish; and the rather because of the darkness of the night wherein I had occasion to travel, I lighted upon jobs house, where I was so refreshed by him, that my heart rejoiceth to think of it, and my tongue can never so sufficiently commend it as I would; neither can I ever be satisfied until some occasion be offered me to show forth some token of my thankfulness. Infinite are the thanks that are due to him. For his house is as a common a chap, 31, 32 Inn to all passengers, there is a table always prepared for them, Water for their feet, fire and lodging ever in readiness. A stranger can never come amiss thither, some repast is to be had at all times, lodging at all seasons. His Gates are shut against none, (carrying the show of honest men) none are excluded, but all received as well at midnight, as at noonday, reasonable cause being alleged for their unreasonable traveling. And when they depart they go not away empty, but he contributeth unto them according to their necessity, even so much as may bring them if their need require to their journeys end: And he seethe them also safely conducted, accompanying them some part of the way, either himself (if his leisure and their worth be thereafter) or else by his servants, which is a duty that he c chap, 29, 12 never neglecteth. Innocent. IF a case be intricate and doubtful, very diligent and careful is he to sift it out: very judicious a chap. 29, 9 x, xi, 21, 22, 23 and sharpsighted to discern where the rightlyeth, and very just in giving sentence accordingly; look therefore that you have not (being a borderer) offered those Amorites wrong in times past, and now spying their opportunity they have righted it; if it be so, he will quickly find it out, and cause you to be we punished for troubling him in so bad a matter. But if the cause be good, then fear nothing, but stand assured that he will quickly see that you have sustained loss unjustly, and afford you the best help may be had: and so that you yourself shall confess, that he hath dealt well by you, yea beyond that you ever hoped for. So he dealt by me being sometime in trouble, convented before a judge, imprisoned, arraigned at the bar upon a false accusation, and like to have been condemned to b Chap, 39, 13 death, had I not appealed to him. When I came before him and pleaded mine innocency (he sifted out very carefully and wisely the truth) not only cleared c Chap, 29, 12 me of the accusation said to my charge, which was all that I expected; but found out likewise to the great admiration of all men, and my credit for ever, the offender (who was the man himself that followed the matter so eagerly against me.) See therefore (I say) that your matter be good, and no fault committed on your part, and that you be an innocent & harmless man (as) you pretend, and then I make no question but that your remedy shallbe above that you look for. He is a very rare man (I tell you) and such a one as the Lord seemeth to have set apart for this purpose, to comfort the hearts of the d chap. 29, 25 mourners, and to have lifted up to honour for this end, to remove the wrongs of the Innocent. Oppressed. Sundry times hath he marvelously righted my cause, when the violent hand of the oppressor hath been upon me, and wrong the pray a Chap, 19, 17 by the sword of justice out of his teeth. Now blessed be the Lord that sent him, blessed the kingdom that enjoyeth him, blessed let him be all the days of his life, most blessed and happy in his death, after death most honourable and glorious among the saints. Syrraxis. 2. PERSONS. The Tenant. The Servant. The Youth. The Ancient. The Prince. The Commons. The Abject. The Enemy. TENANT. I With my fellow tennantes that have lived under job these many years, (for he is a man that will not easily be brought to remove an old tenant) must needs verify the testimony of these men concerning him: for surely he is a man very pitiful, and been ficial to such as want, and ready to secure such as have any way sustained wrong to the uttermost of his power. And as for myself and my estate under him, it is such as I would not desire a better Lord. I know none like him in all this Country. I hear them complain every where of the hardness of their Landlords, as that they are still commanding such service at their hands, as they can never be quiet, nor have any time to follow their own business. Their purse, provision for their own House, Corn, grass, Cattle, Cart, Blow, Oxen, Asses, Camels, must be at their command, whensoever they will call them, what occasion soever they have of their own, or what use soever of their commodities. Their fashion is like wise, upon every light cause to put out their tenant, or if they can find no colourable matter against him, to find a hole in his copy or lease, and so to make him forfeit his estate. And now that the world beginneth to abound with people, to raise their rents, or to put them to great fines, ten times the value they were wont to pay, & yet notwithstanding to abridege them very much of their old estate. For if there be a good enclosure, meadow, piece of ground, woods for building, or fuel, that, they take in their own hands. Let the tenant speak to them of this, he shall be reviled; let him plead his right, so far is he from having his cause heard, that they threaten him either with death or banishment, or beggary, if he proceed, or else they rate him thus: What wilt thou quarrel which thy Lord? Thou wrangler thou, thou impudent fellow? How darest thou be so bold to meddle with me thy Lord and Master, from whom thou, thy Wife, children, and servants, have your maintenance, and by whom thou hast reaped this and that benefit? Or else they lay such matter of accusation against him, that may endanger his life, and so the forfeiture of living and goods into their hands. Of such Landlords the word is full, and poor tenants feel it to their smart. But job he is none of this rank, for if there be any thing grieveth his tenant, he is very ready to hear his allegations, a chap, 31, 13 and to yield rather to the loss of some of his own right, then that he should sustain the least wrong. Yea when a tenant complaineth unto him, he is not at rest, until he hath satisfied him to bis content, and he is glad to see that he is willing to thrive under him. And when he perceiveth him to be behind hand, he laboureth to help him, bid death him call for his letters, or his word to any friend that may pleasure him. In the time of War he defendeth him with his armies, and when the King calleth for his service or tribute, he easeth him all he may; for he knoweth that the Lord hath appointed him but as his Steward over his people, and that he must render an account unto him one day, how be hath demeaned himself in his office. Servant. I Have served him these 7. years, he payeth me my wages duly, he useth no outrageous words or terms of reproach, no nor uncomely speech unto me; he is not easily moved to anger, nor hastily to punish, but of much patience, able to bridle his affections. He is often in his Godly admonitions, and fatherly instructions, as well toward God, as in regard of our duty to man. We have prayet evening, morning, and at noontide, thanksgiving at meat, and some matter of Religion handled, which we may term the reading of a Chapter; being nothing else but a chief head or ground-point of Druinity delivered unto us. Every Sabaoth we accompany our Master to the public place of sacrifice and prayer. If a controversy arise among us that are servants, he will decide it, neither must it go any further. If any thing trouble us about our places, he will that we make the matter known unto him, for be cannot endure that there should be any grudging, or mournning within his walls, but will that there be contentation at all hands. When any one is found to be contentious, factious, a false accuser, a talebearer, or discloser of secrets, or envious; a fighter, a quarreler, a proud person, a boaster, swearer, drunkard, adulterer, one given over to idleness, a common gamester, a deceiver, a worshipper of false Gods, a despiser of the true God, his words, ministers, or Servants, or else disloyal to his Prince, (who is in God's stead) he must not abide in his house, or any way look for his countenance, or protection. When a servant hath cause to debate with him about a matter of difference, a Chap, 31, 13 he disdaineth not to confer with him about it, but with all meekness submitteth himself, remembering b chap, 31, 15 that he is made of the same mould, begotten of the same seed, form after the same manner in the Womb, purchased with the same blood, appointed to the same inheritance with him. Notwithstanding he keepeth them, and his family of all sorts in awe, and will have them to know their duty toward him, to show themselves modest, silent, and humble in his presence, and not to answer again. If upon his usage toward them, (at the complaint of other) they find themselves aggrieved, his will is they should make their grief known unto him; neither is he ashamed if he have done amiss in judgement, to reverse the sentence. He abhorreth cruelty, and bitter dealing, which is then properly when the party that is punished is innocent, or the correction, and the fault are not equal, neither doth he like of overmuch severity, where the nature of the offence deserveth very grievous & heavy punishment; knowing that in regard of the later, the Lord calleth for mercy; in regard of the former, that he shall not be able to answer c chap, 31, 14 for it, when his master (which is in heaven) shall call him to a reckoning, and judge without respect of persons. Youth. THe gravity of this man's person, and his severe countenance (well befitting a governor of the commonwealth) hath made me withdraw myself oftentims when he passed through the street, as being terrified with the sight of his countenance, a chap, 29, 8 and not daring to look him in the face. He doth more good with his very sight and looks, than others can do with their cruel threats, and punishments: for it is a great matter to be of sober and grave carringe, pithy, and sententious of speech, of a constant judgement, and settled resolution, and withal of a countenance full of authority, and majesty; for these must all go together, and join hands in a magistrate, that will do good among the people; Neither is it the countenance of a man only, that will do it, unless the other likewise concur. But these linked together, like unto twins in the womb, are of more power to persuade, than all the eloquence of the finest Rhetorician: these prevail more, to bring both young and old to reverence, fear, and obedience toward such as are in authority, then to be popular, or appliable to every man's humour; smiling in countenance, pleasing in speech, and plausible in behaviour. For Rhetoric allureth only the care, gravity lodgeth in the heart: popularity is not in nature, but cometh of affectation; and therefore is liked but for a time, and can never be fitted to all men's fancies. Gravity is natural, or divine, and therefore always esteemed and honoured. Ancient. I Have lived fourscore years, yet it never grieved me to do a Chap, 29, 8 reverence unto job because of his wisdom and gravity, being much greater than theirs that are his elders. And though his humility and courtesy be such, that he would not suffer me to be uncovered, or to stand, but biddeth me, (if he be not in his seat of justice) cover my head, and sit down when I come before him; yet notwithstanding his place and worthiness requiring it, I think I should derogate from the honour due to so rare a parsonage, if I should do the one or the other in his presence. For if honour be to be given to ancient years (which must needs be confessed to be a duty in nature,) then much more to wisdom and virtue, which are more ancient than the world itself. The special thing moving the younger sort to an estimation of their elders, is a supposal of more experience, piety, and knowledge then to themselves: which if they find not, they withdraw their reverence, and prefer in their judgement such (how young soever) whom they find most beautified with these good Ornaments. The elders likewise, and gray-headed fathers themselves, that are of greatest place, are wont to admire and honour the Persons of young men, to whom they find themselves inferior in counsel and understanding. This moveth me, and the rest of the ancient, so highly and honourably to repute and esteem of job, for in him are most eminent, knowledge, prudence, gravity, courage, constancy, godliness, and whatsoever beside may garnish a governor and ruler of the commonwealth. Prince. IN regard of this great wisdom and judgement of his, they that are joined in counsel with him, are all silent Chap, 29, 9, 10, when he cometh in place. We may confer of matters, but we decree nor conclude upon nothing till we hear him speak. And therefore we expect and respect altogether in our meeting his sentence: which as it is expected and desired of us, Chapter, 29, 11, so when it cometh, resolveth so fully that was in question, that we forthwith as muing nothing to except against it, are compelled to condescend thereunto. It was never known as yet, that any thing agreed upon, and decreed by his apptobation, hath been reversed, disliked, or repined at afterward; but that whatsoever ordinance hath been enacted at his consent and desire, hath had the allowance and commendation of all men, and hath procured him a blessing Chapter, 29, 11. at the hands of both rich and poor, together with the well disposed of all sorts. Hence it is, that the people have a conceit that all good that is done for the commonwealth is by means of job, and nothing done without him. This it is to have the good opinion and hearts of the Commons. Commons. VErily he hath our good opinion and love of our hearts, the prayers and blessings of us all, ch. 29, 11, which also he well deserveth: neither have we a conceit of him above his worth, but his worchines is far more than we conceive. Whatsoever good hath come unto the land, either he hath been the immediate cause thereof, or else it hath proceeded from his good example. (For the good example of a man in authority, is a special means to draw on others to the imitation of his virtues.) I would we had many such governors, that our love might not be thus abridged to one, but imparted to more! O it were asweete thing, to see Princes contending who should excel other in the government of the Commonwealth: yet so, that they would not forget the emulation that ought to be in men of eminent place concerning virtuous life. For no music soundeth more pleasant in the ears of the Commons, then to hear, that wisdom and virtue go jointly together in the Nobility of the Land. But it is very Lamentable to consider, what complaining there is every where of Noblemen: If they would studdye to be like job, then there would be no such matter against them. He chap. 31, 1, hath made a covenant with his eyes, that they shall not allure him to Wantonness, and that he will not abuse them vanity. I would the rest of the Nobility would make such a covenant, and keep it as he doth. For a chaste body, chaste looks, chaste thoughts, where are so many incitements and provocations to evil: deserveth no vulgar commendation, and the want of these is no small blemish and blot to their houses, it staineth also their blood, whereby all manner of vice overspreadeth their families. For though virtue doth not, yet vice doth come by propagation. What evil then may we not expect in the Noble, and what punishment are not they themselves to look for, as diseases of body, consumption of goods, sale of inheritance, rooting out of stock, anguish of soul, torment of conscience, & the fire of God's wrath to devour that their fire where the sin of uncleanness reigneth. jobes' foot goeth not awry. Chap. 31.4, 7. But when shall a man find almost other Noblemen in the way, they are out of the way in the administration of justice, out of the way in the government of themselves and their families, out of the way in their recreations, as being either not laudable, or immoderate. jobes' heart Went not after his eyes. Chap. 31.7, Their hearts are carried away, and overcome with worldly preferments, and profits, with sensual pleasings and vanities, with an overweening desire to have all at their command, according to their liking; to have nothing to cross them in their opinion, affection disposing of things, to be avenged upon all that stand in their light, Ch. 31 15 and to right all causes (as they term it) though it were never so wrong, serving their turn. jobes' a Chap, 31, 7 hands were not defiled with iniquity, but covetousness, oppression, cruelty, bribery, sticketh to their fingers like bird-lime. Neither hath job by the brightness of the Moon, the glory of the sun, chap, 31.26. and the rest of th●se heavenly spheres, being induced to forsake the Lord his God, the Fountain of light, and perfection of glory and brightness; but they have been easily misled, and seduced, not only by the beauty of those excellent creatures, but by other most base, vile, and contemptible, making to themselves not only Gods of gold and silver, but trusting in the Wedge of Gold itself, believing to be saved by their own arm, yielding divine worship to the persons of Men, placing their chiefest felicity and glory due unto God, in earthly honours and fleshly delights. jobes' rare virtues therefore, of piety and Godliness, may worthily be written in great capital Letters, and set up as a mirror to all that are in authority: neither to them alone, but to us of the Commons likewise, and men of all degrees: for we, and they, being no less to be blamed then Princes and high estates, stand in great need of the light of such a Precedent to guide us. And what hath been spoken in the reprehension of you that are Princes, hath been only, and to no other intent, then to reduce you from error to the imitation of that Noble pattern of life and religion, worthy job, who daily converseth among you. And further to incite and stir you up so to shine before us in all good knowledge, and holy conversation, as you shine above us in wealth and estimation. Abject. IOb supposeth it an unreasonable thing to deal otherwise then he would be dealt withal: for very nature itself prescribeth this Method, and therefore he doth as willingly endure the censure of the meanest (be they never so base) and their iust reproofs, as he would they should endure his: Yea, so far is he from being offended with them in so doing, that he holdeth it a great favour, that they would do him that kindness, as to put him in mind of the neglect of his duty. Such is his modesty, Chap. 31.34. that when the poorest man in the Country objecteth any thing against him, he will not (being guilty to himself of the accusation) seek by virtue of his place to carry away the matter against his accuser, but keep himself close, and not come abroad, to the end that all men may both perceive his sorrow for his offence, and that he will not resist but willingly yield unto the silliest wretch, in a matter of truth. His manner is, speeches proceeding against him from a troubled and grieved mind, so overcome for the present, with the violence of their passions, that their understanding is overwhelmed: not to seem for the instant, to take any great notice of them, but giving them way a while, until the fit be over, afterward to reprove them for it. When the injury is private, he holdeth it an honour to bear it, wisdom to pass it over, policy, not to avenge it; for though it be good in the opinion of the great ones, that such fellows as we are, should be made to know ourselves, yet even in their own judgement, he that shall bring them unto it, shall procure hatred to his own person. Let great Men therefore say what they will, yet this is certain, and themselves do confess it, that mercy, lenity, kindness, patience, the brooking of injury, passing over of offences at all hands, is the only way to win them to obedience, and reverence at the hands of the multitude of all sorts. And in a Man that would draw others to the worship of the true God, there is no such means as this. For this if any thing, (because it is above nature, and such as moveth to admiration) will cause the hearts of the ungodly, and unbelievers to relent. Enemy. THough we love not job, yet we must needs say of him, that he is not malicious, but easy to forgive an offence, and that he rejoiceth not at the fall of of his enemy, but is sorry a Chap. 31, 29 when he seethe him come to misery. We know well, that he wanteth not some b chap. 31, 31 about him, that would feign stir him up to recompense his wrongs to the full; howbeit he will not be brought unto it, but (notwithstanding their continual instigations to the contrary) ceaseth not to render good unto us for evil, striving to overcome us that way, and to draw us to a better affection of him, by heaping upon us good turns from time to time. He dealeth with the Lord by continual and earnest prayer, to change our hearts; then the which, what can the greatest friend in the World do more for us? He is a rare friend indeed, that will do this heartily for him that is his best beloved: But it is ordinary in him, to show such duties of love to his most deadly enemies, as else where can hardly be found among those of nearest alliance, or such as are tied together in the dearest knot of friendship. The most part of men think they have acquitted themselves like brau Champions, if they have beguiled their enemy by any cunning practice; but his study is to deal faithfully with all men, and to be most careful thereof in a matter that concerneth his enemy, that thereby their mouths may be stopped, when they shall have no colour for that they speak. Howbeit his weakness and his c Chap. 31, 27 wants he always confesseth, and is ready to crave pardon if he have offended at the hands of his enemy. He still acknowledgeth how subject he is to transgress, and what a combat he hath with his affections, and evil desires, and how hardly he subdueth them; and that sometimes they prevail. Let his adversary declare unto him wherein he hath committed a fault, he will confess it, and show tokens of sorrow for it. And as for the increase of his substance, though it be grown to be exceeding great, yet surely he is not proud of it, neither doth he boast of it, as if it came by his own wit, or industry, or as if he had received it for some desert in him, more than in other men: neither doth he so rejoice in it, as if the delight of his heart were thereupon. But he is as humble with all his wealth, as he that hath not a morsel of bread for his belly: Blessing, and praising of God for his great benefits, is ever in his mouth, his heart is lifted up in prayer to GOD day and night, for grace to use them to his glory, the good of his Servants, and needy people. If we should not witness this, the heavens above, the earth and dumb Creatures beneath, would convince us of malice, and all the world would condemn us to speak against our own conscience. For there was never any one that hath spoken against him, but the matter being well examined, shame hath covereth his face. And the trial of that hath been invented to his discredit, hath been as a crown d ch. 31.35.36 and ornament unto his head. He offereth to help him that will accuse him all he can, to put up a bill of e chap. 31, 37 of indictment against himself, to honour him as a prince that shall do it; which argueth his clearness of conscience, his confidence that no man can charge him with aught, his great desire both to know his faults himself, and that they should be discovered to others. He that doubteth of this our testimony, let him consider that it hath proceeded of no good will, but our conscience hath forced our tongue to pronounce it: And again, let him go when he will, (for there is no time amiss) and take a survey of job, and observe him well, in his equity and wisdom, in the handling & disciding of causes, his divine and heavenly speeches, his bountiful hand to the poor, his admirable modesty joined with a goodly majesty in all his actions, the comely orders in his house, the grave instructions of them that are about him, and most principally his fatherly admonitions to his children will so ravish him, that he shall be constrained to verify more than I have spoken. Syrraxis. 3. Persons. job. Children. Servants. job. O My children, the comfort of my life, I must remember you still with my wont instructions. Labour for the knowledge of the Lord, fear him, obey his will, trust in him always, be diligent, and skilful in your callings. Call your family to the hearing of the word, & prayer, and examine them in their faith, suffer no unruly person to stay in your houses, and for your own parts, avoid the company of the ungodly, and give them no entertainment. Keep good hospitality, if it stand with your ability, for the Religious, Virtuous, Poor and Distressed. Do good unto all such every way, but let your comfort there be greatest, where you find most goodness. Help the widow and the fatherless; succour the stranger, right the cause of the oppressed. In all these things, so far as I follow the will of the Lord, let my example be a pattern unto you. But principally look that the morning and evening sacrifice be held up in your houses, knowing that without it, it is as impossible that the love of God should continue with you, as a lamp without oil, fire without fuel, the life without nourishment. Especially then look to this duty, when you are either feasting f Chap, 1, 4, 5 in your houses, or abroad with your friends: for at such times the flesh being pampered, overwhelmeth the good graces of God, and causeth a security in us. The thing I simply dislike not, but greatly commend, as being a means to increase love, to confer of Religion, and to join together in prayer. And verily it rejoiceth me at the heart, to see this concord and agreement among you my children, for therein I see (to my unspeakable comfort) the fruits of the labours I have bestowed upon you, in your instructions; as also your loving and kind nature, virtuous and godly disposition. But my counsel is, that you be not too much in it, & that when you do it, you take heed of excess. For at Feasts there is ever superfluity of meat and wine, which making the heart merry, the tongue is apt to run over, and to break forth into either wanton, vain, revengeful, reproachful, or malicious words. At such times therefore be sparing in your speeches, and for the avoiding of idle, and lose talk, propound some godly question to be debated, make a covenant with your eyes, your ears, your appetite, specially that they offend not, and with your heart, that it be not drawn away, nor your minds so taken up with those pleasant dainties, that you forget God. Beware likewise of disorder, an unseparable companion of banquets, and that you have a respect to the time; for then to give yourselves to feasting, when the Lord calleth for weeping and mourning, for the transgression of the land; or in time of war, famine, pestilence, or any other calamity, (either public, or private, and concerning yourselves) were such an iniquity, as the Lord would not suffer to escape unpunished. Children. We remember well (good father) your precepts, we know them to be the commandments of God, and we will observe them to the utterm of our power. job. But what say ye my sons to the matter of banqueting, hath it not been a means to make ye forget God, to sin against him, and blaspheme a chap. 1, v. 5 his name? I do not mean, that abominable blasphemy of thundering out curses, either against God, ourselves, or others, with the tongue severally, or with the tongue and heart jointly, which is more heinous; nor rapping out detestable oaths, nor of sinning against our own souls by damnable perjury, nor of odious lying, and abusing the holy name of God by speaking vainly or unreverently of him (for this were too gross usage for my children) and had I received but the least inkling of this, I would have broken the neck of your feasting long ago: but my meaning is, of letting pass from you some sinister affection of God, some evil thought of his service, of any of his servants, or of my severe discipline, by which I kept you in awe in times past, or of my fatherly authority over you now. Tell me therefore my sons what ye have done? for I have had a fear b chap. 1, 5 from the beginning, ever since ye first entered into feasting, that all things were not well. Methinks I can never be careful enough for you, because of your youth, which is most prone in itself, to evil lusts, affections, desires, and cogitations, especially, when it is inflamed with wine, and delicate meats. For this cause, rising up early to day, I have for you, taken and offered up a propitiatory sacrifice, c Offered offerings ibid., 5. job sanctified them chap, 1. v, 5 or an whole offering for every one of you severally a lively type of the most perfect sacrifice of the Mesiah to come, which shall be offered upon the Altar for us. Go to the Laver, wash your hands, cleanse your hearts, and be prepared, and come my sons, and join now with me yourselves in sacrifice to God: for this is it, that must turn away the Lords displeasure from you, if so be it should be gone forth against you, for your trespass in this matter. Chil. Our father (my brethren) giveth us good counsel, yet for the matter of banqueting, as he alloweth and commendeth it simply in itself, so I cannot perceive why honest meeting should any way trouble his mind. His caveats indeed are notable, much to be regarded, and ruminated of us, and the rather because good rules easily slip out of our minds, as also because experience teacheth, that dainties pleasing to the palate, make men exceed the mean; sweet Wines swallow up remorse for sin, drown the holy meditations and desires of the mind, and cause in us an unfitness for prayer, and all other religion. The sum of all is this, that we have a care to be temperate, and in good order, which if we look unto, there is no danger at all in the matter. Keep we then (dear brethren) this precept, and we shall not need to stand in fear of any disquietness, that may come unto our reverend father, or hurt to ourselves by our feasting. For why should it be more hurtful to us, then to the godly of former ages, that have all used it without exception? Seeing therefore that the L. hath given us abundantly wherewithal to do it, how can we spend it better, then in making merry one with another. For it is the only thing for brethren and sisters to meet: there is nothing comparable to it, that such should make much of one another. Call we then our servants together, whereby preparation may be made, and provision had, for we must go over d cha, 1, v, xiii chap. 1 4 For where are banquets there must needs be servants once again with our invitation, beginning with the Eldest, and so round about until it come unto the youngest. Servants. There shall be nothing wanting on our part, set you down what you will have, where and when, & it shall be provided for you. Sirs, how like you this, we shall have a World of good-cheere, the only thing that Servants desire, for they love alive to see victuals stirring, that so they may be merry, and bid their friends welcome. It is good serving of such Masters, for they will not call upon us for work, as those worldlings are wont, that never think they have enough done, though Servants sweat out their hearts for them. But tell me my companions in good sadness, what you think of this banqueting; of our old Master his praying and sacrificing so often, while our young Masters are at their feasting. And for that he is never there present himself, maketh me something to doubt, and I am afraid there will come no good of it. For the Devil is a very busy fellow, and a chief guest, as I have heard old men say at these banquets. Syrraxis. 4. Persons. Satan. Lord. Satan. WHat a deal of holiness is there in this Man; Chap. 1, v, 6 Morning, and Evening sacrifice: Oblations for himself, for his Children peace offerings, offerings of redemption, offerings, praying with his family, praising the Lord with Psalms, and Hymns, and singing them unto the ❀ a Chap. 30, 31. Harp, and other instruments of Music; preaching unto them, catechizing them, instructing his Children, by Doctrine, admonition, exhortation: talking, conferring, reasoning about Religion with all, (as well strangers, at familiar friends) and he hath never done with it; he is in it day and night, early and late, no time cometh amiss for it, nothing can hinder him from it, those that have any doings with him, shall be well lessoned I trow. But I will miss foully of my mark, if I altar not this gear shortly: for the Lord shall hardly say me nay, or I will be doing with him ear it be long. Oh I cannot be at rest, until I be about it. Oh, how much good it would do me to be upon his skirts: for this is my delight to vex mankind, and to get them into my clutches to torment them: herein is my joy, herein is my felicity, to macerate that pampered flesh of theirs. O how tender, how dainty, and delicate they are? But when I take them once in hand, I put them to such hard meat, and so crush them, that I bring them to despair, and lo, than they are where I would have them. But when it is so, that I cannot have my swinge at the Sons of Adam, when the World flourisheth, the graces of God abound in Men every where, War ceaseth, peace is maintained upon the face of the earth; then fret I, then am I consumed with envy, eaten up with malice; then sorrow woundeth my life, grief and vexation teareth and renteth my spirit. Hence it is, that because I am not permitted to meddle with Men themselves, I wreak my anger upon the Corn, fruit, Grass, trees, Houses, cattle, etc. procuring mildews, immoderate showers, Hailstones, Caterpillars; lightnings, and flames b Chap, 1, 1 of fire from Heaven, to destroy them. This doth a little ease my Malady: but if this may not be granted me, yet I never rest, night nor day, from venting out of malice one way or other to the annoyance of men. One while leave being given me (for here is the mischief I can do nothing without leave) c Chap. xi, xii Chap. 2, 5, 6, I so shake the earth with fearful Earthquakes, which turneth up the Mountains by the roots, swalloweth up Cities, & Countries, causeth the very foundation and Pillars of the earth to tremble: another while, I so trouble the air (the feat of my kingdom) with Hideous and horrible Thunderclaps, pouring down withal such mighty streams of Waters, and so darkening the light of the Heavens, that it strippeth the sons of men of all comfort of life, causeth the hair of their heads to stand an end, and their hearts to shiver in their bellies. Neither doth this satisfy my fury, (for I must be doing still, and playing my prizes in every corner) but here I enter into beasts; there, into men; and those of rarest gifts of wit and learning, whereby they become mad: here I sow heresies, and false doctrine, there schism, & contention; here I lay riches and honours before the Religious professors of the truth, to pull them from their sincerity; there I puff up the hearts of the learned with pride. The just man I tempt with bribes, the Wise man, with a conceit of great wisdom; the good Man with an high opinion of his deserts; the temperate man, and him that hath government over his affections; with dainties of all sorts, with pleasures of each kind, with strong motions to uncleaneness, uncomely speeches; with matter of revenge; with provocations unto blasphemy. When I find a man's humour once I am safe (and I can quickly guess at that to) I follow him at an inch, I am with him to bring at every turn whatsoever he be. There is none that is free from my assaults, King or Beggar, young or old, Male or female: All is one with me, I pity none, I spare none, very infants and sucklings are my prey; I have a cast at all one way, or other, and so to, that I never leave them until I have fetched them over the coals. Adam himself scaped not my fingers (alas silly man) for all his great wisdom, he was no match for me. None of these fell finally, but rose again. Noah withal his righteousness, I turned into a very Swine. Lot withal his godliness, into an incestuous beast. Abraham that was such a believer, into a very dissembler, whom have I not overcome? Where have I not prevailed by my temptations? What man was there living at any time under the cope of Heaven, that I have not foiled more or less, first or last in the Combat? Shall job then be able to stand out always, and set up the flag of defiance against me? No, no, the Lord will call for me shortly, I will then be in hand with him, to see whether he may be won to let me buckle with him a little? O how doth malice with her poison and venom torment me, till I have disgorged my stomach upon him? Lord. Come Satan, give in thine account here before my Tribunal, do that homage that to me thy Lord belongeth. These my good servants, my holy Angels, they are always most willing, and ready, most speedy, and cheerful, most obedient and faithful, both to execute my commandments, and to bring in a reckoning unto m● of their service; even of their own voluntary inclination, love, & affection toward me. But I can have neither the one nor the other done by thee nor by any of thy retinue (which cannot be numbered for multitude) save only what by strong and violent hand I wring from thee. I make use of these my good servants, and so of thee, not that I stand in need of any of you (for I am all sufficient of myself, and therefore my name is Shadai * Shadai of Shadad, veftere because the Lord is able to lay all things waste that shall any way annoy his children. ) but that through their ministry, my goodness might the better appear to my church militant, for whose safeguard I employ them: As also through thy ministry, whom together with them I have ordained as a terror and scourge to the adversaries of my church, and as a trial of my spouse, that so she might be comforted and encouraged in her warfare (on the one side) and on the other side, experienced in my deliverance, hardened and armed against whatsoever assaults for the advancement of my kingdom. I dare undertake for thee Satan, that thou meanest nothing less than this, and that it is full sore against thy mind to set forward my kingdom: for though thou art here present before me among these my sons: yet is thy meaning as contrary to theirs, as the light of this my throne, and the darkness of thy Dungeon of Hell. It is my mighty power that hath dragged thee hither, otherwise thou wouldst not have come before me. And now thou art here, I know thou art come as a malicious enemy of mine, and wilt also quarrel with me about something before thou departest; For thou hast not thy name for nought: but continuest a sworn enemy of mine (as thy name Satan doth import.) And such a one, whose guise hath always been to oppose himself against me and my servants, ever cavilling with us, peering and prying spitefully into us, ever spying a knot in a bulrush, and seeking to undermine us withal thy cunning; and therefore art thou justly termed the Devil. Thy very countenance bewrayeth as much for the present, and the fury wherewith thou art inflamed, breaketh forth in thy face. Surely there is some great matter that inrageth thee. Where madest thou thy last walk Satan? Satan. I have been walking up and down, over and over again in my c chap. 1.7 principality, according to thine appointment. Lord. This is no d chap. 1 8 direct nor perfect answer to my question. For I would know from what part of the earth, and from what business thou now comest, and art called from, and withal thy true usage, what it hath been? which if thou wilt tell, thou must needs confess, that thou hast played the part of the geeedy Lioness rob of her whelps, in biting most cruelly, in wounding most grievously and incurably. In devouring; destroying whatsoever thou mightest, that came in thy walk, without mercy. Playing the Dragon in thy wily, fierce, & malicious dealing, still playing upon the advantage: suddenly assailing, hotly pursuing, and never giving over. The Tyrant in thy cruel tormenting of the bodies and souls of my people, murdering of them, according as thou hast ever done from the beginning, in that thy usurped principality (where I have given thee power) left no means unatempted to draw to disloyalty, where I have not restrained thee of thy will to hurt, and more particularly thou hast carried a most malicious eye against some one of my servants. Show me therefore distinctly from what place and person thou now comest? against whom thou didst lay thy siege? whom thou soughtest to tempt? About whom thou didst use all thy might, and policy to overcome and subdue, as thou hast the rest of the world (for the most part) and yet couldst nor prevail? Which is the thing that maketh thee thus out of patience, not only ever since (and that continually) I last reckoned with thee, but immediately before I forced thee to come before me, and waste even then too too busy about it, when the Citation was served upon thee for this thine appearance. Show me (I say) plainly and expressly without any further circumstance, whether this be not the matter that displeaseth thee? Satan. Most things please me well enough, yea all things in a manner, are according to my hearts desire, yet, can I not, neither shall I ever be satisfied as long as there is any thing at all, when I am in my circuit, though it be of very great compass, that shall never so little cross me of my will. Lord. Thou wouldst feign cloak the matter of thy grief, chap, 1. v, 7 but thou canst not hide it from me. Who so inconstant as thyself, counterfeiting all colours, yea even of the Angels of light, and yet in dissembling thou art always one and the same. I perceive I must come nearer home unto thee, and lay thee naked by naming the party. For I see, though I press thee never so hard, thou wilt not withstanding for all that confess nothing. Because my servant job is a good man, thou dost visit him I am sure in thy walk, frequentest very often his house, over lookest him very straightly, and hast thine eye ever upon him: How sayest thou therefore, is it not he that is a corzive to thee? Be not silent, but speak? He will not accuse himself, though he be never so guilty, but had it been to accuse other, we should have had a thousand words in this space. Try him on that ear and he will revive his spirits by and by. If job be not my faithful servant, loving me and mine in truth, fearing me exceedingly, walking in all my commandments most carefully, he deceiveth me much, hast thou ought whereof thou canst accuse him Satan? Satan. I hear thee still marvelously commending him, Chap 1 v 9 but I see no such great cause. Lord. Lo now he speaks, now his natural corruption, and cankered malice breaketh forth, toward my servants. No, dost thou see no great cause why I should commend job? Is he not the only man in the world for knowledge, for virtue, for religion, faith in my promises, fear of my name, obedience to my will? Doth he not love the saints, comfort the afflicted, countenance the good, hate sin, punish the wicked? Verily never was there wisdom nor gravity upon earth, never justice, mercy, nor integrity among men, if not in him. Deny me job for my servant, deny me also a Church upon earth, grant me that (which if thou wilt not do, Satan then take from me the making of the world, and all, for I made it for my servants which I train up therein) and thou canst not (though never so malicious) but grant in like manner, that job deserves more highly to be commended, reputed as my faithful servant, and to be rewarded. Satan. Rewards a Verse. 8 he hath not wanted good store; honour, credit, b chap, i, v, x wealth, blessings of Cattle, lands, children, in great abundance: thy special hand of safeguard, compassing him round as a wall of defence, thy favour shining upon him continually from heaven in the early and latter rain, in pouring down all comforts that his heart can desire, and in the removal of all calamity whatsoever. This is the thing that hath made him serve thee, who would not do it if he might have so many benefits heaped upon his back as thou hast heaped upon him? Rewards will draw any man to fidelity. I have thousands that are as careful to worship and honour me, though they receive none of all these things at my hands, as ever job was to serve thee. The fear of my punishment bringeth them to it: yea though I do afflict them never so much, yet they dare not displease me, but bear it patiently, and seek by all means to appease my wrath. Thus would not job do, if thou shouldst but once touch him never so little, but would out of all peradventure cast upon thee as many reproaches as ever thou hast cast favours upon him. Make trial of him by some more than ordinary affliction, see what is in him by the sustaining of the loss of all that ever he hath (thou canst give him more at thy pleasure) and commit the handling of him to me, and either he shall prove an Hippocrite, or else I will be contented (if any curses, and punishments can possibly be added to these that I now endure) to abide the hazard of them, or if that be not enough, let me abide the shame of it for ever. Lord. Thou knowest it Satan to be otherwise with job, chap. 1 but that by these thy persuasions thou wouldst feign draw me to deliver him into thy hands, that by the malice (where with thou art swollen up to the brim) might break out upon him. Thou enviest his prosperity, and that is the cause thou art so earnest against him. This a Verse. 1 thou thinkest will make any man good, but it is clean contrary: for albeit I have appointed it as a means to make men better, yet through the corruption of nature, it hath turned to the marring of many of the better sort of men. It marred the old world, it marred the Sodomites: neither did Esau (the founder and father of the Country where job dwelleth) want wealth. Many have I blessed heretofore as abundantly as now I do job, and many there are at this time in the world, among the Egyptians, Canaanites, Chaldeans Sabaans, and there are some in Edom to, that are not much inferior, yet notwithstanding none of them all, have been induced thereby to serve me, but rather have thereby taken an occasion, to cast off my yoke from their shoulders, and to yield themselves over to all lasciviousness and wantonness of life. Though I bestow riches and rewards upon men, to make them more in love with me, yet for the most part they of all other are most unkind, unthankful, forgetful, proud, ambitious, contemners of my word, cruel, crafty, and requite me with worse and harder measure than any beside. It is wonderful to see what contrary effects riches work to those that I intent? For whereas I bestow them as comforts and helps to the godly in their proceeding and growing in Religion: they turn to the choking up the good feeds of my word, to the drowning of the good graces of my spirit, and converting them whom I have not only endued with a reasonable soul, but inspired with divine knowledge into unreasonable beasts. And therefore job is an admirable man, whom wealth hath not corrupted, but made more dutiful, forward, and cheerful in my service, and more humble toward the poor. And as for the fear of thy punishments, it is a very idle speech, and a fond thing, for any one to stand in awe of aught thou canst do against them, seeing thou canst not lift up thy finger against any one (no not the a Not Achab himself. 1 Kings 22, 20, 22 most wicked) without my special leave and authority. For albeit thy power is above theirs, they are by nature under thy thraldom, and thou leadest them for the most part as captives and Prisoners at thy pleasure: yet my hand is above thine, I redeem whom I will, how vile sinners soever, yea though vessels of wrath, from under thy service, use toward them long patience, and show toward them my rich favours, and mercies for a time. Neither canst thou hold any in perpetual bondage, until I give them wholly over unto thy tyranny. In that thou vauntest of thy thousands, whom thou hast brought to thy service, or rather slavishe servitude, for fear of punishment; thou sayest truly, because it is for fear, and not for love they do it. But what a mischievous mind is this, that nothing will content thee, but the loss of all that ever he hath? Which how can it be granted thee? For by thine own confession, I have set a Hedge about him for a defence against thee? Wilt thou have me to remove that Hedge without a cause? But he feareth me not (thou sayest) as I suppose: but whatsoever he doth is in Hypocrisy, that so his turn may be served: wherein to omit thy impudence in controling my testimony of him, (and that to my face) thou shalt find by woeful experience, that he is no Hypocrite, neither can be brought by the greatest affliction thou canst devise, to curse, and blaspheme me. Satan. Suffer me to afflict him and good enough? Chap, 1, v, xi Lord. I assure thee thou shalt have shame enough by it, Chap 1, v, xii and the infamy thou thinkest to bring upon me by his blaspheming my name, shall through his patience, and constancy in glorifying and blessing the same in his extremest misery, light upon thine own head. And whereas thou makest account to destroy job thereby, & to insult and triumph over my Church: so far shalt thou be from that, that thou shalt destroy thereby thine own kingdom, and do him such honour, as never shall be forgotten, and be a means that my Church shall take up the same as a song of triumph and victory against thee, in all thy temptations, unto the worlds end. Wherefore to put away all doubts concerning jobs constancy, I will yield him over into thy hands a verse. 12 . Spare not any thing he hath, none of his thousands of cattle, none of his Sheep, Oxen, Asses & Camels; none of his Corn, grass, Woods, Vines, Barnes, & Storehouses, none of all his seven Sons, or Daughters, which he valeweth above all the treasures in the world, only meddle not I charge thee with his person. Satan. The Assizes being now ended, and my commission sealed: it remaineth that I play the Hangman. I will be gone therefore in post a Chapter 1 implied in exivit, departed verse, xii hast, and put my commission in execution with all my skill and cunning, and who can go beyond me? With all my industry and diligence, and I am untireable in my endeavours. Neither will I abate him the least pings point of my grant, save only certain messengers, to bring him tidings of his losses, his Wife to vex him, and some of his Servants to grieve, and contemn ❀ b chap, 19, 16 him in his misery. It grieveth me to do this, but that I must needs. For my desire is, to lay on load upon all that he hath, and to spare nothing, until I have belched out all my malice, revenged my deadly and insatiable hatred upon him to the uttermost, and with the stretching out of my commission even upon the tenterhooks. Notwithstanding if I should do this to, and sweep away all that he hath hand smooth, not leaving any thing behind me: yet would not my heart for all that be satisfied. For there being an undraineable fountain of spite there, against the Lords elect, it is impossible I should ever have my fill at them as I would. I having now sued out the lords commission, I am bound to follow the matter: but that is not it that I regard. It is enough for the Angels, that keep their standing, to aim at obedience to the law of God when any thing is imposed upon them: Let the Lord intent therefore what he will here in my drift is, through the greatness, suddenness, strangeness, and diversity of affliction, proceeding by degrees, and yet winding up itself together at the last, and coming in upon him as it were all at a clap, to bring job to curse, and blaspheme God in his heart. The lords purpose I know herein is, to use me as an instrument to procure his honour by jobs constancy: but my purpose, to purchase honour to myself, and to deface his glory, all I can, by the unmasking of this man's disguised holiness, and discoureing of his dissimulation. Now for a time to play this my Tragedy in, I was never better fitted in my life. For at this very instant; his Sons and Daughters are all a banqueting b Verse xiii, together: and do not so much as once think of any evil, that is toward them. I will fetch about for my other exploits, and be upon them in a trice, before they dream of such a matter, and tumble down the very house where they are assembled upon their heads. Chap. i, Syrraxis. 5. Persons. Four Messengers. job. Satan. Mess. 1. AS we were ploughing the fields, Verse xiiii and attending upon the cattle very carefully, those old neighbour thieves of ours, the Sabeans, a people together with the rest of the Arabians, famous as thou knowest for their robberies upon the country's adjoining, rushed upon us being very many and mighty, before we were aware, took away thy Oxen b verse xv and Asses by violence, slew all thy servants there abiding, though they withstood them most manfully, save only myself, who have hardly escaped with my life to bring thee tidings. Mess. 2. A great, and fearful fire fell down from Heaven, and hath devoured all the flocks of c Verse 16 sheep with the shepherds, myself excepted: whom alone, being horribly scared therewith, it hath spared to be a Messenger unto thee. Mess. 3. The Captains of the Chaldeans, a warlike people, and given to the spoil, setting themselves in battle array, have ceased upon thy d Verse xvii Camels, have with their triangle, e Set out three bands. verse xvii or wedgelike Army, cleaft, and broken through thy servants that kept them, as they stood close together, and well appointed to resist: and they are put to the sword every one, so that there is none of them remaining, beside myself, and that not without much danger of death, to signify the matter unto thee. Mess. 4. As thy f Verse xviii Sons and Daughters were banqueting together, a mighty, and fierce storm g A great wind v, nineteen rumbling a far off, and seeming to cleave the Heavens whence it broke forth: came circularwise h Fron beyond the wildernrs verse nineteen upon the House where they were met together, with such a force, as if all the four winds had conspired the downfall of it, and boisterously breaking upon the four corners thereof, hath blown it up from the foundation, Four corners of the house v, nineteen and it hath crushed in pieces all thy children, and their family; only I, and none but I, am left of the whole company, to declare unto thee the lamentable accident. job. O wretched Man! Chap, 1, v, 2● am I deprived not only of my cattle, and servants, but of my Children to? all my children, both sons and Daughters, and that so suddenly, so strangely, so fearfully, to the wonderment of all men: Sabaan robbers, Chaldean soldiers, fire from heaven, a whitle wind, or rather a conspiracy of winds blowing from four quarters of the world, taking away and killing all, consuming all, overturning house, and over whelming all my children, my seven sons, my three Daughters, so that not one of them is left: not one of three to cherish me in the the time of sickness; not one of seven to defend me in the day of battle; not of ten, one to stand before me as a pleasant object to mine eyes and solace to my soul, both in prosperity and adversity. The rest I regard not so much; neither in truth is the loss of them any grief at all in a manner to me, for I never possessed them with that love, but I could easily part with them; but the loss of my children which proceeded out of my loins, were partakers of my nature, were derived of my blood, were the image of my person, the crown of my age, the joy of my life, my only worldly delight, the most singular reward and special earthly inheritance of the Almighty; Upon whom I had bestowed untolerable pains, but that they were my children, for whom I had taken unspeakable care in their virtuous education, godly instruction, wholesome admonition, and exhortation. The loss of my children (I say) entereth into my soul, had they not proved well, their ordinary death (so they had died in repentance) would not have been so heavy unto me: but then to be taken from me when I saw such excellent fruits of my labours in their Love-feasts and religious meetings, in their willingness always to join with me in sacrifice and the service of God: And again that I should be stripped of them in such extraordinary and marvelous manner, as if they had been the most outrageous offenders upon the face of the earth? These considerations press me down to the ground, and pierce me to the quick; And (in truth) what heart would not this make to bleed with grief? What eye would it not cause to gush out with rivers of tears? Can I then that am a father, (a most loving and indulgent father) forbear to lament? Nature compelleth, Affection enforceth, Love constraineth me to it? But if I should strive to bridle nature, and bury my love and affection, because peradventure I might be thought otherwise to be impatient (though indeed to refrain from mourning in such a case, were not only an unnatural part, but mere savageness) yet beside this necessary duty which nature require that my hands, the custom of my Country would call me unto it, after an outward form. In this regard therefore, I must at the least arise up from my chair a Then job arose, v, 20 of ease, and address myself to the renting of my garments, shaving of my head, prostrating my body upon the earth, bowing and humbling my soul to the dust: which ceremony, albeit it be common as well to the infidel, as the believer, yet notwithstanding, it is not without very profitable use; as that we have our hearts rend and wounded for our sins, which are the cause of our misery; that we cut off and shave away by the hand of a sanctified spirit, the superfluities and excrements of our corrupt nature and evil conversation; that we submit ourselves in all b Fel down, verse 20 lowliness of mind unto his will when he afflicteth us, and become suitors unto him for help upon our knees by prayer c Worshipped verse, 20 and thanksgiving. Conforming myself therefore to the fashion of my people, and mourning after their manner, I take up this complaint. O transitory riches,! O the uncertainty of the things of this life! O how vading and fleeting they are, (even a very sponge) now full, now dry. This very morning, I was owner of seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred shee-Asses. This morning I was Master of a great Family, and I had many hundreds of Man-servants, and maidservants, bondmen, and freemen, Farmers, and Tenants, with their Wives, and Children depending upon me: some for Tillage, and other for Husbandry: some for the herds of Cattle, some for the Camels and Asses, some for Travail and Merchandise to other Countries; which is a chief use of those Beasts, Finally, (which is the only thing that indeed maketh me thus to dwell upon this recital, as being never satisfied with it, and ready to take every occasion again and again to enter into it. This morning I was a father of ten children, but now I am not owner so much as of one Camel, one Ox, one Ass, one Sheep? Now I am not Master of five servants, no, not of one; for they are become my Masters, and mock at my calamity; Now I am no father at all; now I am utterly childless, my fountain is dried up, my fruit is turned into barrenness. By the course of nature my children should have survived me; neither was there any appearance to the contrary, they were all in the prime and flower of their time, they were all lusty and strong, they lived in health, wealth, and pleasure, yet the hand of the Lord hath taken them away, and I their father remain behind them, to do that duty for them which I looked that they should have done for me. But I must remember myself. For thus far I have yielded to nature: and now it is time that I call myself back to the consideration of the smiter whose hand hath done this, who as he gave meal, so he might in right take all: For his they were and not mine, I was but a Tenant at will in them, he might recover them into his proper possession whensoever he would. I brought nothing into the world at the first but nakedness, had it not pleased him to me, I had remained so still: which if he had done, where had my costly attire, my thousands of increase and goodly progeny been? But had I died possessed of all my goods, could I have carried to my grave (whether now the Lord is about to bring me) any thing more than a winding sheet? God saw it good that it should be thus, he knoweth that men in prosperity easily forget both him, and themselves; are unmindful from whence they come, and dream of an immortality here upon earth. Men when they grow rich, they grow lazy, and are like unto resty lads, and therefore need the spur of affliction to quicken them. Abundance is a lethargy, that benumbeth men's senses in such sort, that they have no lively feeling of their wretched estate: For these, the Lord hath appointed the whip of correction to rouse them from their security. As long as we are aloft here in this world, our minds are taken up with the things below, and not lifted up to him that is above. Wealth abounding, the worship of God is at a low ebb, heaven is buried with us in the grave while we are in our glory; our eyes being filled with the things of this life, our hearts are empty of humility toward God or man, and of the consideration of other men's wants. The best of us all are that point: it is good therefore that we should be abased. While we have the spectacle of death before our eyes, we see into our end: otherwise we cast it behind our backs. In this regard, that heavy and woeful sight of my children's Funerals (the saddest subject that ever I beheld) may prove wholesome and fruitful unto me. Thus a Verse 22 In all this did not job sin nor charge God foolishly. he that is almighty, as he turneth all things, (though the means seem never so contrary) to his own glory: so maketh he whatsoever rough and hard usage of his (notwithstanding the harshness of the course to our thinking) redound to the good of his elect. Unless therefore we will deny the Lord his due, withhold from him his right, be unreasonable not to see, unthankful not to acknowledge his goodness; we must not be unmindful to render him b blessed be the name of the lord. v, 21 praise, nor forgetful to bless him with mind and voice, no not for his greatest severity in our chastisements. Satan. I have met with job sound: chap 2,1 yet have I not prevailed. When the Lord calleth me next unto an account, I will solicit him once again, and see whether I may obtain leave against his person: for doubtless, the cause that he thus persevereth in his integrity, is nothing else, but for that he feareth least the Lord should afflict him in his body, or take away his life from him: Which were it not as a kirbe to hold him in, he would certainly break forth into all impiety. Syrraxis. 6. Persons. Lord. Satan. job. Lord. THough I decreed it before, Chap 2, v. 1.2 and cannot be drawn to aught, either by thy instigation (Satan) or the persuasion of any other of my Creatures, but what I have determined within myself, yet thou through the greatness of thy malice, wherewith thou didst provoke me, wast the only instrument to bring to pass, that job, who notwithstanding so many, and so great losses, remaining still as true, and as sure a professor of my name; as dutiful a practiser of my will; as innocent, and blameless a man as ever before, deserving for his singular care to obey me in all things, and above all men, none like him. v. 3. of what kindred or nation soever at this day (not the holy seed of jacob excepted, whom I have picked out as a peculiar inheritance to myself) the continuance of my former mercies should be punished in this extreme manner. But what success hast thou had in it, doth thou find a Hast thou considered. Chap, 2, v, 3 Chap, 2, v, 4 him an Hypocrite, or doth he curse me according to thy suggestion? Satan. Yea, but I did take away his goods only, which was but as it were a stripping him of certain superfluities, that he might not be to gorgeous in his attire, surfait of his daintays, swell to much with the overflowing of his riches, and thou hast reserved also a remnant * a Chap, 7.13 of those. His Children they were but a cause of sorrow, and care unto him: many a man hath no feeling of the hurt of others (an other man's skin as it were) though they be never so near unto him. If thou wouldst therefore permit b verse 5 me to afflict him in his own body, c Skin fo● skin v. 4 beat him upon his own skin and flesh, he would soon alter his note: grant me this my suit also I pray d Shelach fut●● rum imperans mitte quaso Beza, Tremelli us Mercer. and so likewise chap. 1 xi Imlo si non. And so chap. 1, xi, includeth in it an imprecation or curse which the hebrews for modesty sake do for the most part omit. chap, 2 v, 3 thee, and then if he vomit not out of his hollow heart, most horrible blasphemy, send me into the deep, or bind me under eternal chains of darkness. Lord. I have commended job unto thee Satan: yet thou believest me not, but telleth me to my head that I am a liar, yea wouldst feign obtain that at my hands, to prove me so. Thou disanullest also my foreknowledge of things to come. For in pleading that job shall not continue constant unto me, when I term him my servant, and give this title unto none, but such as shall persevere so unto the end: dost thou not all this? These things I bear at thy hands: but thou shalt have the shame, and torment of it at the last. Lying is thy old trade, & of thy own invention: yet who so forward to lay it upon another as thou, herewith I have been well acquainted heretofore: but as for thine entreaty unto me that is more rare. What can Satan entreat, Is he become a suppliant? Is it possible that he which was wont to be at defiance with his maker should now submit himself? But ever mark this, it is for some advantage to himself, otherwise he would never be bend against his nature and haughty spirit, to be so courteous. Satan himself can be kind to get commodity: but alas silly Serpent, how he is to seek in his own occupation wherein he is so ancient, and how he begs for a whip to beat himself? Thou wouldst be doing Satan with jobes' body, thereby to make him despair (for thou meanest to lay on load upon him) and to break forth into blasphemy against me. Which how shall it be effected, when such as are mine cannot be wrung out of mine hands: and therefore not so wrought by all the policy thou hast, how bloody soever, to rail at me, or distrust in my mercy in their heart, and then where art thou with thy execrable protestations? Howbeit if their be no remedy, but thou wilt still wilfully procure thine own infamy, and confusion, be it so, take job unto thee: (but with this proviso) that thou do nothing to endanger b Nec appetito nec adimito junius. Verse 6, his life. Satan. What a proviso is this, I cannot possibly so torment job, as this exception and limitation tormenteth my spirit. Thou speakest of a Whip, this is a whip indeed to scourge me withal. Endanger not his life (quoth he) what a cooling card is that? I had as leave almost, (but that my finger's itch till I am tampering with him, and that I have no power to forbear him, that hath been so long a sworn enemy to my proceed) he had forbidden me to meddle with him at all. It is miraculous at least, if not impossible, which he imposeth? Can the bottle be broken and the Wine preserved? So, can I smite job in his bones, and in his marrow, and yet save his flesh? Well, seeing I may not go beyond my commission, I must be the more sparing: yet so notwithstanding, that I will make him smoke for it, before I have done. Neither will I delay the time one c Verse 7. moment, but put the matter in execution: for I cannot be at rest now I have obtained leave, until I have done the feat. I am not like those lazy servants, that when they should go about their business, must be followed with a Whip; but I am nimble and quick; neither do I think all is to much that I do for my Master, but I never think that I do enough for him, specially when I perceive that the matter I go about concerneth myself, but than it is passing pleasurable unto me when I see I may revenge myself in it. It is wonderful how this setteth me an edge, and how swiftly it carrieth me about my work; And the more holy the party is against whom I am sent, the more hotly do I pursue and follow him. That holiness of his is the thing indeed, that maketh me strain forward with all my might, stretch as it were every joint of my body, and throw myself headlong with the greatest violence. Now as I am swift in flight, so am I speedy in the devising, and conceiving of the means to effect that which is enjoined me. The distance between Heaven and Earth being very great? I pass it over as it were in an instant, and therein without any longer deliberation, cast in my head for the whole issue of my business. This is now my plot, I will poison the air with noisome & contagious vapours, which I will cause to light upon the body of job: whereby shall arise e With sore boils. verse 7 botches so innumerable, that they shall cover his whole body like a Leprosy; so great, that they shall equal the bunches of the Camels, and transform him into a most ugly Monster; for bigness like unto the Elephant; for deformity beyond any of the living: Their matter it shall be fiery, or melancholic, choler exceeding Adust, burning, aching most vehemently, and paining him more than if he were cast into a burning Furnace: Their name it shall be unknown unto the Physicians, and much trouble them about it, whether they may call them cruel bile-sores, or Carbuncles, or Plague-sores, or the Egyptian scab, or the Leprosy, or Elephantiasis, they shall not be able to define: For they shall come somewhat near to these, but exceed the worst of them by many degrees, and shall be such, as no Physician nor Chirurgeon ever laid his eye upon. Their effects shall be a deadly stinch, as of carrion, or whatsoever may be thought more noisome: Which venting forth, when he f Verse, ● scrapeth off the parched scurf, shall distemper him out of measure, and make his head in a manner to break asunder. job. Somewhat the Lord hath left me, as my Wife, a few Servants, an house, ❀ g chap, 7, 13 a bed with some furniture: Chap, 3,8 but as for the former I have no benefit of them, for they neglect that duty belonging unto them, forsake me now in my calamity, and leave me here mourning. Though others stand aghast at me, being so monstrous with biles and botches, yet it is not their part to be as strangers unto me, but rather according to the greatness of my distress should give me the greater attendance; and the more others shun me, the more should they be careful to look to me. Servants to be unkind, it is not so much to be admired, for they are oftentimes very untrusty, void of all love and duty, specially then, when there is most use of them: but for my wife that should be as my right hand, yea as mine own heart to run *c chap 19, 17 away from me, is more strange; yea more to be wondered at then the hugeness of my body, and the exceeding strangeness of my disease, albeit very fearful, and strange indeed: For beside the bigness and ugliness of my botches or ulcers, (for I know not what I may term them) whereat all men are astonished. I am so pestered therewith, that there is not so much as the point of a needle d From the sole of his foot unto the crown of his head. free throughout my whole body. I would think myself an happy man, if I had but the use of my nails and fingers end: But such is the malignity of the sores, that I have lost even the use of them, and am compelled to make my teeth do the service, that belongeth to them, (an unseemly piece of service) * Testa pus cor rodens abster sit Kimhi. V 8 yet had I a fine linen cloth or any at all, were it never so course, which I might hold in my mouth, after I had scraped my sores with a potsherd to do away the matter that issueth from them (because a potsherd is so hard and sharp that the roughness thereof doth agravat my pain exceeding grievous in itself) it would somewhat ease me, yet for all that, the malignity of these my sores are not so grievous unto me, nor so extraordinary, (all circumstances laid together that may augment it) as the unkindness of my Wife, who though she will not come at me herself, yet might she (were not she not past all feeling of her duty) furnish me with linen in my necessity. Syrraxis. 7. Persons. jobes' Wife. job. Satan jobes' Wife. Dost thou not see how ridiculous thou art, in that thou continuest sittting in a chap. 2.8 and he sat down among the ashes Ashes, to show thy magnanimity, humility, and repentance: seeing that he doth nothing but afflict thee more and more? When we lost our Cattle, Servants, and Children, thou criedst b chap 2.9 Dost thou yet continue in thine integrity Blessed be the name of the Lord: now, though the grief of thy body be never so great, thou bewrayest no discontentment, which declareth that thou art of the same mind still, and wouldst utter it to, but that it is painful for thee to speak. A man that is suddenly oppressed with affliction may be cast into a trance, and be so amazed therewith, that he is able to say nothing for a time, but remaineth speechless: but this affliction was not sudden, but thou hadst a warning peal thereof in thy former losses: neither is this thy disease, such as benumbeth the senses, but such rather as would make a man roar, and cry out like a woman in travel, or as they are wont that are pierced with hot irons, even hundreds at once. Thou strivest mightily against nature, thinking it to be an admirable virtue to forbear anger and fretting in such a case, but thou hurtest thyself more inwardly, and gainest nothing by it. When we received rewards from the hands of the Lord for our service, than blessing was seasoable; but now, methinks it is very unseasonable and absurd. But I know it is thy only delight to be praying and praising the Lord, howsoever the world goeth. All is out of course with thee, if that be not done, and that being once form, thou thinkest thyself well, how wretched soever thou at, No marvel surely thou hast profitted so greatly by it: he that hath advantaged himself in such manner as thou hast done by it, cannot but be further encouraged thereunto. These botches, this deformity, this groaning of thine, are the fruits of thy great labours and thankfulness. Art thou not well recompensed thinkest thou? I pray d she speaketh by way of derision v. 9 thee as long as thou hast a tongue to speak, never leave magnifying of the Lord. For dost thou not see how this kindness of his calleth for it at thy hands? job. MY prayer and praising of God, Chap: 2: 10 is not the cause of my affliction, but it is the Lords pleasure to try me, how contentedly, I am able to bear it. He e Shall we receive good at the hands of God and not receive evil, verse. x hath sent us prosperity a long time, and now it is will to deal in another sort with us, and we are to praise God as well for the one as for the other. Have I not told thee so many times, and used prayer in the time of prosperity, to prepare us against the day of adversity? There was never any of the Children of God, that have been exempted from it, but have all undergone it, and that with patience; yea have rejoiced that the Lord hath vouchsafed them that mercy, and have reaped exceeding benefit by it. What a saying therefore is that of thine, to bless God in time of affliction is unseasonable. In affliction to bless him there is nothing more profitable for us, because there is no more speedy nor sovereign remedy to rid as from the sorrow of it then this. Alas, what an ignorant woman art thou, not to understand that God hath ordained this for his servants to humble them: and again, that he hath appointed Women to be comforters, and to give good counsel to their husbands in this case. It grieveth me more than my calamity, that thou which hast had so many good instructions above other women, hast learned no wisdom at all, but at worse than many unbelieving f Persian women, Hester, 1, 22 women, so far from thy duty in being a good wife that thou art worse than a beast, yea even a block. For they in their kind specially mate unto mate, are a comfort each to other in their misery. Wife. Away with such wisdom to become so deformed, the like whereof was never heard of. If this be the Lords kindness toward his Servants, let him serve him that will for me. But serve thou him still, bless him as long thou hast any breath, look upon thyself, and consider how well he hath deserved it at thy hands? Wouldst thou have me to attend thee in this case, or to command any of thy servants to do it? Dost thou not perceive that the scent ❀ f chap. 19, 17 of thy sores is so strong, that it will kill as many as come near thee? yet bless him notwithstanding: no doubt but this extraordinary goodness toward thee, is worthy of more than extraordinary praise and thanks? Satan. g jobes' wife to be incited to deride her husband was by Satan's instigation, and a joy un to him questionless when he had drawn her unto it. THis is a sport alone for me: all that I have done hitherto is nothing to this: For I with my plagues have hurt the body alone, but she woundeth the soul; She cometh roundly indeed and directly to the point. These Women they are the best in the world, for that what they conceive they lay it down at the first or second word: If her husband must perish, she thinks it were as good for him to come unto it by blasphemy h Beza makes her persuasion no greater fault, then that she did advise him to give glory to God in coufessing of his sins, and acknoledging that his holiness was but in Hypocrisy accordingly as did his job friends: but I follow the general received opinion, for they which take the word in its proper signification, hold it notwithstanding to be an execration. then any other way, for that is a speedy course, and she must have all things dispatched out of hand: wherein she fitteth my humour well, for I would have a short cut made of it. These delays I cannot abide, no more can she. We jump in opinion likewise for the means, for blasphemy to be the only means of all other is the resolution of us both. If the L. suffer that to escape without present death; he were worthy to be railed at. And I presume though he be very patiented, yet he will not endure to be reviled, and I make no doubt but that job can do no less at the last, but yield unto his wife; for is he stronger than Adam was in his innocency? job. b Chap, 1, 10 Be these words for one that hath been instructed in the knowledge of the high God? The worst of all the Heathen, among whom we live, could not speak more wickedly? But this is thy wisdom, thou wouldest not have me bless God. What then? Rail against Heaven, and blaspheme the ever living God? O miserable and exerable wisdom! What a strange thing is this, that receiving so much good from the hands of the almighty, we should not be contented now with this misery: which how long it shall endure we know not, the Lord may remove it, to morrow next, if it please him. Though our goods be lost, the Lord hath enough in store if we serve him: and as for my trouble, (I being contented with it myself) what needest thou to murmur? Thou wouldst do something if it were laid upon thine own body. I know for a truth that it shall not continue over long: so merciful is the Lord, that he will remove it in due time, one way or other: and we must wait therefore his leisure a while. The mighty God give me strength to bear willingly and comfortably this his visitation, and supply unto me by the power of his spirit, that which is wanting, that as my pain shall increase, so my faith, and patience may be greater; and as I shall be deprived still of outward comforts, so the inward joy of my soul (fixed strongly upon his promises in the Messiah) may abound more and more. Rest satisfied here with I pray thee my Wife, and disquiet me no longer: and seeing I am so loathsome and unsavoury, keep thee I beseech thee far enough from me. I would be loath to infect thee, and more loath that the sting of thy tongue (more deadly than any Serpent) should poison me. Hitherunto (O Lord my God) thou hast so supported me with thy grace, that notwithstanding all my troubles, I have not showed myself impatient. Continue I pray thee thy favour toward me still, even to the end, that no assaults of Satan, (how strong soever) may overcome me: that so at the last, thou mayst be glorified through my victory, and receive thanks and praise for my deliverance. Syrraxis. 8. Persons. Eliphaz. Bildad. Zophar. Satan. Eliphaz. MY good friends, Chap, 2, xi we are met together to consult of going to see and comfort job, who is most strangely and grievously visited with sickness by the hand of God? How say ye, shall we go lovingly together to comfort this our old friend in his adversity? Bildad. You do well Eliphaz to admonish us of this duty: for we ought to be mindful of all men, (specially of the godly) and more particularly of such among them as are our neighbours and acquaintance, in their tribulation. Zophar. I like the motion well, I will be ready whensoever you shall appoint: Some comfortable doctrine in this his estate would be very welcome; it were good therefore we were provided this way. Eliphaz. Let us go about it cheerfully, being a thing both commanded of God, and commended of Men. Many a one had been a castaway if this duty had been neglected; the best of us all needeth counsel in such a case, for we are not easily persuaded to die, we are not easily armed against Satan's temptations, whose manner is more strongly to assail us, then at any time beside. Sickness is trouble some, bringeth forgetfulness, idleness of brain oftentimes, and therefore good admonitions are necessary, to put us in mind of God; to stay us from despair. to advise us in our affairs, as well for the disposing of that we have, as for the ordering of our selves in the extremity of our sickness. Concerning our behaviour, speech, and demeanour every way; for therein we become children again, needing no less guides to direct us, then Nurse's to feed us, by whose exhortations we may be brought to bear patiently and with contentation of mind, the lords visitations, how tedious soever, and untolerable to the flesh. Bildad. Doubtless the visitation of the sick in general is a necessary duty, & it were not only a want of love in us, but of common humanity to neglect to visit our friends, & those with whom we have been familiar (chief such as we are well persuaded of for their religion & conversation) in their affliction and calamity. But the special duty that God calleth for at our hands in this behalf, is, that we join with them in prayer, being the only means to procure unto them sound comfort, a sight & sorrow for sin, an assurance through faith in the Lords promises of the forgiveness of it, together with his favour in the removal of the guiltiness of conscience, which otherwise will ever be gripping the heart, and the punishment due unto the same, in a word, an ease and help every way, in their distress. Zophar. I a vers, 12. when they lift up their eyes a far off they knew him not, cannot say it is he, for this is such a disfigured body, monstrous and terrible to look upon, as big as two bodies, covered all over with blood, and ill-favoured matter, that I have no knowledge at all of him: but by that which I have heard it should be he, yonder he lies in the midst of a heap of ashes all alone, as a man forsaken and forlorn: no eye pitieth him, that hath been so pitiful to all. See what a solitary companion poverty is, all have betaken them to their wings and fled from her, as from a desert. It is because there is no food here as in times past? O this feeding of the belly is a notable load stone to draw company unto us. It is because there is no mirth here? For mirth hath a certain hidden virtue in it to procure an appetite there, where mourning mars the Market? Where is his Wife with her handmaidens? Where are his Servants that are left? Is there no trusting to these in sickness? Not to them that live by us, nor to them that are one with us? Whom then shall we trust? But what a fearful spectacle is he? Doth not his sight affright you? How is he pestered with sores, are you not amazed at it? Would it not make all the World to wonder at him, if they saw him? Can you forbear marveling? Can you forbear weeping to see your friend thus handled? Verily it would make an Adamant to shed tears. Eliphaz. Indeed I know not whether I may wonder, Chap, 2, v, xii or weep most, while I behold and consider him? That which is above my understanding moveth me to the one, nature to the other; which when I look higher I must yield unto. For what is not the Lord able to do? Desist we therefore from the former, and address we ourselves to the latter, for to make a wonderment of our friend, and a man of that, worth, what folly ' What want of discretion, knowledge and love should we bewray? Admit it were our own case, would we be contented to be made a gazing stock, pointed at with the finger, and that all men should stand astonished at us, and there rest? Such usage would go nearer our hearts out of question then all the troubles, and torments in the world beside. As a token therefore of our sorrow a Verse 12, They lift up their eyes & wept, etc. which we conceive, that we are humbled in spirit, rend we our clothes, lifting up our voice unto Heaven with a lamentable cry, cast we dust upon our heads, and shed we forth Rivers of tears for the desolation of our friend. hearken how lamentably he groaneth, groan we; and grieve we in spirit with him: sit we here, or rather take we up here an abiding for a certain b Verse xiii, Nothing is more ordina rythen the in sulting of the wicked over the Godly which they have from Sathan. 1 Kings 22.24. time by him, observing his gesture, that so we may apply our speeches accordingly. Satan. See how these men wonder at my power, & they may well wonder at it: for I have painted job with as many colours as the rainbow. The Leopard is not fuller of spots than he with sores, the Giants are not more huge, & admirable for their stature, than he, for the greatness of his swollen, & misshapen body. My workmanship is absolute, of corrupt matter, festering, swelling, burning, aching of blisters, botches, biles, stripes, wounds great plenty; these are in the view of the world to make him and his religion odious. Besides, I have stirred up his Friends, who are able because of their ancient love, gravity, and knowledge, to prevail very much with him, by setting before him the greatness of his sins, and the exceeding anger of the lord against him, to bring him (and that under the colour of kindness and goodwill) to despair of the Lords favour toward him. This my plot doth marvelously please me above all the rest, and hitherto I have had my desire in it: for I perceive they begin already to suspect him, not to be the man they took him for in times past, and that because of my strange wonders that I have wrought upon him. This was done in the depth of my policy, and it proceedeth happily. Adam's smart hath made some men suspicions of their wives, so that they will not be led by them. But what man is there, but that he will hearken to the counsel of an old wise and faithful friend, whom he presumeth doth intend his good? I have provided me of three of them for failing; that in the mouths of three witnesses my persuasions may be ratified. Three to one, and they all hail persons against a diseased wretch, bereft of his wits, is odds enough. Syrraxis. 9 Persons. job Eliphaz The substance of jobes' complaint in the 3. chap. is set down in that which succeed, though I have not precisely tied myself to the order of verses, and to speak the truth, the speech proceeding from a troubled spirit, confounded with the violence of his passions, what method could he observe in it? and therefore to have kept myself to an order, had been nothing else, but to transvert the nature thereof, job. OVnhappy day wherein I was borne! O cursed hour a chap 3, 3. of my nativity! O that the womb had shut me up, and that I had never seen the sun? Let it be from henceforth noted for a day of misery, covered with b Verse 4 darkness from above: a day of fear c Verse 5 and horror to the sons of men, and utterly without all joy or comfort, why was I brought forth into the world? Why was I nurced d Verse. xi xii. by my mother, nourished, and trained up? Why lived I in pleasure, prosperity, wealth and honour? How much better had it been for me to have lain in the grave, e Verse. 13 that so I might have felt no torment? Lamentable f Verse, 20 is the grief that I now suffer? I have no ease, no part free; boils and ulcers, that overrun my whole body! O most welcome now would death g Verse, 21 22 be unto me, the most grievous death, that the head of the cruelest Tyrant could invent. If any kind of death might betide me, I should think myself as happy as the Kings, h Verse xiiii that while they lived here upon earth were commanders of the world: or as the Princes i Verse, ux that had their houses filled with gold, or silver, all manner of treasure and wealth, now sleeping in the dust, where high k Verse nineteen and low are alone without difference: For they without all fear, void of all labour l Verse xiii and sorrow; free from anger, threatening, oppression, they complain not; they sigh not, they are not heard to groan or roar out through pain. My golden days which before I enjoyed were full of terror, m Verse 25 26 for even then I stood in awe of this wretchedness that now is fallen upon me. And though I did what I could to prevent it by public and private prayer, by obeying the Lord in all things, yet would it not do it. Blessed death therefore, how much do I desire thee? How doth the remembrance of thee refresh me in my irksome and wearisome life. As often as I consider that thou wilt bring me n Verse xvii 18 case, that thou wilt put an end to all my grief, and lay me in the grave, where I shall feel no pain: so often do I call and cry for thee, so often do I wish for thee as the hireling o verse xvii labourer for the night, or as hè that grindeth p Prisoner at the mil, for an end of his thraldom. I would part with all my wealth were it again in my possession, for a little ease, for a little freedom, so that I might be washed or bathed, or any way find some mitigation. Was there ever seen such a huge & ugly body? Nothing but sores, and those so grievous g Verse xxiiii the matter from hence to the end of this speech dependeth hereupon as if I were pricked with needles in every part? I am all of gore blood, mingled with scabs, scum, and scurf, together with such abundance of corrupt matter, as if there were an undrainable fountain thereof in every vain and joint of my body, which maketh me to do nothing else but sigh, and sob continually. If the dogs might lick my sores I were thrice happy, their tongues are physic, they would remove this stinch, which is so strong that it infecteth the air, and would be kinder unto me than my friends that wonder at my sight, and are astonied at my trouble. The burning of my ulcers, the grievous burning is as the fire to torment me: yea better were it by far that I were in the burning flame, for that would dispatch me quickly. Now these my sores are devised doubtless in the forge of Satan's deepest malice, into whose hands the lord hath now delivered me; and how subtle Satan is to invent new torments, and how cruel to inflict them, specially upon the dearest children of God, whom he most hateth, if the Lord give him leave, who knoweth not. Eliphaz. These 7. ❀ a chap 2, xiii days space have we mourned with thee in silence only, not using so much as a word at any time unto thee: which we have done partly because thy pain * b Because they saw the grief was great, v, xiii was so great that it would have hindered all exhortation: partly because we were so amazed and terified at the wonderful hand of God upon thee, that we could not tell what to judge of thee, whether thou wert the man we took thee for in thy prosperity, or one that made show only of religion, and of external honesty, having a corrupt heart, and being closely of a wicked life; and partly because we expected something from thee, whereby we might from thine own mouth receive directions for our speeches. For being in a great doubt because of thy sudden and fearful punishment, though we knew thee well before, and had a good opinion; yea were marvelously in love with thee, for those excellent virtues and soundness in religion, seemed to be in thee, yet durst we not determine the matter, until we might hear thee speak. But now that thou hast uttered thy mind and that at large, and therein hast discovered most foully & shamefully the wickedness of thy heart, and thine hypocrisy in times past, we can no longer forbear, but must needs (now soever thou take it) impart what after long consideration we conceive of thy calamity; and withal make a confutation of thy words, wherein thou pleading thine own ❀ c chap 3, xvii innocency and the injury * d chap 3, 23 24.25, 26 that is offered thee in this thy heavy affliction, thou justifiest thyself, and condemnest the L. as unrighteous and unjust. Howbeit we may safely protest, that howsoever we are exasperated by this thy speech, because it derogateth very much from the lords justice, yet we came unto thee with a purpose and desire to administer words of comfort unto thee, according as our weeping, renting of our , casting dust upon our heads, lamenting for thee with a loud cry, sitting by thee so long, & coming so far to see thee, doth witness. And thus having yielded reasons both of our so long silence as also of that shall ensue, (I will if thou wilt give me leave a chap, 4, 2 ) yea without thy leave (the matter being of such importance) according as my years require, begin first to reply upon thee. HOW comes a chap, 4, 3.4 it to pass, that thou which hast been in times of prosperity a strengthener of others in the faith b Verse v dost now in thine adversity shrink under the burden, and despair of salvation? Surely thou hast been no goodman, thou hast but deceived the world with this name; neither did thy fear to offend god c Verse vi. proceed of an unfaind love & reverence of his majesty; but that thou mightst still enjoy thy health, peace, and abundance, thou didst frame thyself thereunto, as the manner of worldlings is, that do all for the commodities of this life, and their credit here without any further respect. These men making the getting together of riches, the living in honour and pleasure their happiness, will be drawn to any religion, and be as forward, as careful, as earnest in it, as the soundest professors themselves in the sight of men, as long as they prevail in that their drift: but if they fail in that, than they strait way fall away and speak evil of of the way they professed, and revile the Author of their religion. Even so dost thou, which declareth that thou hadst no d Verse 6. confidence in him, whom thou diddest worship. For as is the man, so is his hope: a good life is ever in expectation of a good end. Seeing therefore thou despairest, thy profession doubtless hath not been sound, nor thy life Godly, nor thy conscience innocent, but guilty of much wickedness. For were it not so, why art thou thus destroyed? e Verse 7 Neither do I judge thee in this, but they are thine own words: for thou criest out that thou art perished, * f Chap, 3.23 Whose way is hid. and come to destruction, whereunto none that are truly righteous and godly, do ever come. This is a sure, and unfallible position. Consider the histories of all times, & thou shalt find it so; do but look into the ordinary course of the world, & there thou shalt be taught the g v, 7, where were the up right destroyed. Verse 8.9 same. It is true in them that are contrary minded, who as a fruit of their travel in the ploughing up the fields, and preparing the heart unto evil, in sowing the seed, and doing the deeds of ungodliness: are wont to reap the reward of iniquity, and to vanish away with the wind of the Lords indignation. The h Verse 10 fierceness and cruelty of the Lion and Lioness, making afraid the other beasts with their roaring, raging against them, and preying upon them continually, is the cause why they are i Verse xi destroyed with their Whelps. And so of the Lionlike Tyrants, whom the lord depriving of their goods gotten by oppression & violence, none otherwise then those ravening beasts of their prey, causeth to perish with hunger, and the teeth of their posterity thereby to be broken and left destitute; notwithstanding the loud crying, and woeful ado of their fathers for them, of all means to help them, and so compelled to wander like vagabouds, and runagates upon the face of the earth. THou boastest of thy absolve a Chap, 3, 26 Vide junium. care and diligence in the carriage of thyself every way: could it possibly be such thinkest thou, as wherein there was no defect? I have received it in 〈◊〉 Heavenly vison b chap. 4. 1● at the deadest c verse 13 ●ime of the night, when men are in their deepest sleep, and again the imaginations of them that are waking most prosoud, a d Verse, 15 mighty tempest, going before, as a he rauld to proclaim the Lords coming unto me, at whose presence when it passed by me, and I had but a little glimpse of it, because of the exceeding brightness, and surpassing beauty thereof, every joint of my body did c Verse xiiii tremble, and the f Verse xv. hair of my head did stand an end, all which circumstances do notably clear it from the least suspicion of falsehood: I received it I say from Heaven, and in an Oracle from g verse. xviii God, that the righteousness of the holy Angels h verse, xviii themselves, being compared with the incomparable righteousness of the Almighty, is imperfect. Shall we then poor Creatures, that have our dwelling in earthly houses, which are base & of no durance, that suddenly vanish away, as being to day living bodies, to morrow dead carcases and Worms meat, that with all our excellency, wealth, and wisdom, cannot prevent the stroke of Death, when he once layeth his are to the root of our tree, or draw him to a truce of one day or hour, stand upon it, that we are just; and that we are so absolutely i verse, xvii, xviii, nineteen good that there is no want in us, no not if the Lord himself should examine us, according to that integrity that is annexed to his own essence? This were to make our selves better than the Angels, yea, equal with God himself; who alone in the judgement of the very Insidels, is simply, and perfectly good. Alas silly Worms, we may more truly confess of ourselves, because of the corruption of our nature, so polluted throughout, that nothing pure can possibly be remaining in us, that notwithstanding all our care and diligence to do well, we are nevertheless far from perfection, as by the effects of all our actions doth appear: for without all exception made from the general rule, we offend in every action; even in prayer itself, the best of all other. And in that we walk more uprightly than many others, we must knowledge it to be the hand of the Lord upholding us: which were it not, we should fall most grossly every moment, and finally to destruction without recovery: which being so, the case is most plain and evident, that God when he punisheth the best of us, he doth us no wrong, or injury; neither doth he show himself unjust toward us, as thou exclaimest against him, because of thine own particular calamity, but executeth most righteous judgement howsoever he dealeth with us. For as hath been said, the most righteous man offendeth in the most holy action that he undertaketh, and so to, that for his default therein, he k Verse. 20, 21. deserveth to have his name razed out here on earth, l Chap, 5, 1 & to be deprived of the favour of God for evermore. It is manifest then, that thou art in an error, thus to stand upon thy perfection, as who should say, thou wert so good, as that the lord had nothing against thee. What advocate hast thou that will plead for thee in defence of that thou maintainest? Or who is there, that thou calling upon him never so importunately, or crying aloud never so outrageously and shamefully for help, will take thy part? If thou fly to the Godly, they will not, for they are ever the forwardest of all other to acknowledge their wants, & to confess that their sins have pulled the judgements of the Lord upon them: they know, that to reason as thou dost, and to say they undergo the Lords indignation undeservedly, were to make themselves more righteous than god, which were a detestable kind of disputing, as diminishing the Lords, and establishing their own righteousness; pulling God out of his throne of justice, and placing man in his room; advancing the creature above the creator, which is blessed for ever. If to the ungodly, they cannot, for we see the wrath of the Lord breaking forth against them daily for their transgressions, rooting them out, and that in a moment, when they in their own imagination have well nestled themselves, and are strongly persuaded that they are seated for ever, and shall never suffer any change or alteration in their estate. When a destruction m Chap 5.1 cometh upon a land, these ever go to the pot, and first pay for it; if the these cometh he taketh of theirs; if the needy, n Verse 5 he eateth up theirs; if a rain or flood, it marreth and drowneth evermore that which belongeth unto these; if the sword, or pestilence, it devoureth these, together with their o Verse 4 progeny: which argueth them capital malefactors, and that they are with out all pretence or excuse. Other p Verse 6 judges punishing them, they might allege peradventure indiscretion, malice, oversight, cruelty, or the like for themselves: but the judge of all the World executing his wrath upon them, they can take no exception, but must acknowledge, that the Lord hath by his displeasure toward them, (which appeareth in their punishment) laid them open, as great offenders, to the view of all men. DOth he not deal so with thee now, Chapter 5. what cloak therefore hast thou to cover thy sins? Wilt thou say there is nothing in thee that is the cause of this thy misery, but that it cometh out of the earth, or it is a casual thing incident to Man, or else the course of nature, in the which there is sometime a flourish, sometime a decay? To this I answer, that the cause of man's affliction is in himself, and cometh no other way. For, as we see in the sparkles a chap. 5, v, 7 of the coals a natural lightness to fly upward, so in us there is a natural corruption, which as fire covered breaketh forth, and kindleth the coals of * actual sin; This is spoken not that original sin deserveth not death, but to snew how sin cometh in. sin when it is conceived, the coals of God's anger against us, which never returneth empty without some blows upon our backs that moved him to displeasure. So then the cause of our calamity is not external, but internal proceeding from our sins within us: whereunto we are as inclinable, through the depravation that cleaveth unto us, as the flame or smoke to ascend upward. To acknowledge b Verse 8 therefore unfeignedly thy fault, and to seek unto him by camest prayer even upon thy knees, that is as able to help thee, as he was to hurt thee, thou wilt find when thou hast all done to be thy best course. This e vers. viii, I would inquire at God way would I take if I were in thy steed. And so having proved that the Lord doth now visit thee for thy sins, and so deal with thee as his custom hath been to deal with the most wicked among men, (whom for a time he suffereth to flourish, that their fall might be greater) I will now d verse. 9 confirm unto thee, that God is able though thou despairest thereof, as thy speech more than bewrayeth, and will, because he is merciful, cure such as sue unto him in sorrow & assurance. And further that which he hath done unto thee, hath been in the high Court of his eternal wisdom and Counsel, first concluded upon, and then afterward in most perfect equity and justice administered and executed likewise upon thee: all which show thy folly, to contend with him. We cannot handle these his properties so distinctly by themselves, because they are unseparable companions, and so go together, that they can hardly be found severed the one from the other in any of his works, for sometime his power, sometime his wisdom, sometime his mercy is the most predominate artribute; and sometimes they are all so eminent, that it can hardly be discerned whether of them doth bear the greatest sway in action: wherefore we shallbe compelled to let them go together. His power f verse x and so his wisdom is unspeakable, in providing an habitation and raiment for man, beast, and plants: in feeding and nourishing them together with all creatures which are innumerable with the dew of his blessing: In ruling and overruling them at his pleasure, for when he will he changeth the very order which he hath set in nature, and turneth all things upside down. How fruitful doth he make the earth, that is an element in it own nature, most unfit forgeneration? for cold, and dry, (which is the constitution thereof) is no friend thereunto. The fruit of the Sea, how contrary is it unto the Fountain? the one being fresh, the other being salt? The g verse. xi Counsel of the wicked he confoundeth, taketh the most crafty h v, xii: xiii xiiii and politic of them in their own net, and so o●d●eth mutters that they contrive their own o●●●● throw. A man would wonder how it should come to pass, that men of that place, wisdom, and experience, should be so blinded, as to stumble at noon day, or grope for light when the sun shines. Can i vers, xv xvi be do these great things, and can he not raise up him whom he hath debased; Yes verily, he both can, and will, if he belong unto him: for such he preserveth from the k 18, verse nineteen 20 etc. sword, from oppression, from violence, from evil tongues, and from whatsoever l Six troubles verse, nineteen evils, which the wicked are continually subject unto. There m verse 27 is no doubt therefore, but that the Lord (if thou have recourse unto him by prayer) will deliver thee out of this thy calamity: and if thou sue unto him for forgiveness, with a promise of amendment he will restore thee again to thy former estate, and make thee no less blessed n Verse, xvii Chap, 6 vers 2, 3 then in times past. job. Thou marvelest at my complaint, but considerest not my pain, though I am wounded by the Arrows o vers 4 of the Almighty, and my grief if it were well weighed, would be heavier than the p verse 3 sand? My soul doth abhor such manner of me at as thou dost administer. It hath no more relish or comfort in it, than there is in the white of an Egg, yea it is more bitter unto me then Wormwood. Thou condemnest me for my vain q verse 6 speeches, not considering that many light speeches are wont to pass from men in such vehemency of pain as I endure. For were I of stone r x ver: xii or brass, I were not able to bear it? How then should I under go it, but that I must needs express some grief? In the greatest bitterness of my affliction, I ever showed forth some token of my f ver x hope in the Lord: and that which thou gatherest upon my Words to the contrary, is but thine own finister conceit. For what if I swerved aside a little in my words, doth it therefore follow by and by, that I despair of salvation, and so am become a reprobate? Is this your charity, thus rashly to judge your Brother? How if I take not that comfort to myself, now in the time of my sickness, which I gave unto the diseased when I was in health; doth that prove that there was no soundnes within, but that all was done in Hippocrifie? Or doth not rather the unsupportableness of my trouble cause the same? Which being so great (were there that Friendship and kindness in you, you pretend toward me, in this your visitation;) your hearts would rather melt thereat, than you would stand thus amazed and incensed. And I tell you, he that doth not relent in heart to see his Brother in such a case (as you now see me) howsoever he flatteteth himself to the contrary, yet in very deed he hath cast off the fear f chap, 6, 14 of the Almighty. When I needed you not, you would be very pleasant with me, but now you are like a brook g v, 15.16 xvii xviii xx, xxi dried up in the time of drought, which defraudeth the traveler of his expectation: who seeing such abundance of Waters in the Winter, repaireth thither in his necessity, with a hope to be relieved. For there is nothing with you now but dumps, or rough and harsh Words, unsavoury and unseasonable speeches, & condemning my life and religion without cause. If I should desire your relief (which nevertheless one friend may honestly crave of another) either for myself or for mine; h Verse xxii or your labour and travel for me, or else your substance to ransom i Verse xxiii me out of the hands of an enemy, or to free me from prison: it were no honesty for you to deny me a good word, kind and loving speech, your charitable opinion, which would be no hindrance nor loss at all unto you? Thy heavenly vision proveth that the righteousness of man is not to be compared with the incomprehensible righteousness of the Almighty: And again, that there is no man but would be found faulty, if the Lord should strictly examine him: but this is nothing to the matter in hand (being this) Whether God punisheth for no other cause but for sin? k Verse xxv There is great force in a just reproof, but no man regardeth these frivolous Objections. Thoustandest trifling upon wounds, and those also are wrested to awrong sense: what canst thou truly reprehend (Eliph●●) in the substance l Verse xxvi of my speech? Leave off then to be verbal, and learn to be more material; let go words and instance in any particular, convince me of error in it, and I will yield: which if thou canst not do, as in my conscience thou shall not be able (for I am not guilty within myself of aught whereof thou accusest me) then cease thy reprehension. But were it that this thy reprehension were just, yet were it want of discretion in thee to grieve a sick man, as weak, and as unable to help himself as a sucking m verse 27 2● child. For he that will do good by his physic, must have respect unto the time, and then administer it, when his patient is fit for it. Such a one derideth not his patient, though he be never so much diseased, and never so great a stranger unto him, but ye play upon me that am of your old and familiar acquaintance, with terms of reproach. It is not good counsel thou givest me Eliphaz, when thou advisest me to accuse myself that am innocent n Verse xxix. of all impiety and ungodliness: For hereby should I dishonour my holy profession, and deface the graces of God in me, and sin against mine own soul. WHerefore seeing you can give me no better counsel than so, Chap 7 I will turn away from you and speak unto him that is able to inform me aright: hearken unto me thou which judgest righteously, while I put my pain and my complaint together in a balance. Every a chap 7▪ 1.2. day hath his grief, the servant wisheth for the shadow, the labourer for an end of his work. The travels of no condition or degree of men have an end, but while they live they are tied unto them as an hireling to his wages: yet these are not contional, but have some intermission; neither are they without fruit: but b Verse 3 4 in this my visitation I have no relief, no ease at all, neither is there any commodity at all coming unto me thereby: come not against me, therefore (I pray thee) any more, which already have no rest night nor day, I am courted with Worms, c Verse 5 bises, break out of my flesh, my skin cleaveth asunder as the earth parched with the Sun, neither do thou hasten my life, that flieth as fast away as a weavers shuttle, and cannot be recalled back when it is once gone, it vanisheth away in a trice, like unto a puff of wind, or a bubble of Water, before I am aware or can see cause why: I shall never be partaker any more of any thy blessings here upon earth; I shall be deprived of thy eyes d Verse 8 of providence to attend upon me, I shall be consumed as a e Verse 9 cloud before the Sun from the society of Men, never return again to live a natural life, to converse and have my habitation among them as now I have. In that I do complain so much, and show myself impatient in this my distress, it proceedeth from the unableness (or as it is indeed) from the impossibility of flesh and blood to bear it. O let me know what is thy purpose? Herein am I as the Sea, f Verse xii or the Whale-fish, that thou shouldest keep me in ward? A small matter would tame me: I was never as these wild Creatures, but most willing to obey thee. What extremity is this, that my g Verse xiii, bed should yield me no comfort, no sleep come into mine eyes, fearful h Verse xiiii visions always affright me in the night; this causeth me so much to complain and to wish to die, yea rather to be strangled i verse xv (the most cursed death of all other) then to carry about me longer these rotten bones. To what purpose is all this? Less k verse xvi 17 xviii. ado would bring me to the grave? Will it not serve the turn, but that I must be proved night and day, morning and evening, every moment, and that I must be so followed and plied, that not so much respite must be yielded as to swallow my l verse nineteen spittle, but that it is ever ready to choke me up: which being so, how can it otherwise be, but that thou hast determined that I shall now sleep in the dust and not recover? Take away therefore my sin and my transgression, remove the guiltiness of my crimes, that otherwise may be as a Clog and terror to my conscience, and free the same of fear, through the comfort of thy spirit, and of all doubt of forgiveness and salvation, through the assurance of thy mercy. Syrraxis. 10. Persons. Bildad. job. Bildad. I See I must be compelled to interrupt thee? Chap 8 how long wilt thou usesuch speeches as these, being like a a Verse 2 tempest, to overthrow the lords judgements? Thy gesture, is as harsh as thy words: thy loud voice, earnest speech, angry countenance, moving of thy body, beating with thy hand, do declare thy overmuch heat, and distemper, and that thy passions overbear thee? And as for thy words, I marvel how thou darest utter them, for that they tend altogether unto thine own defence b Verse 3 and derogate from the Lords justice. Be these good speeches: I am innocent, *c Chap. 6, 2. I have not offended; my affliction * d Ch. 6, 2, 3, 4 is not deserved on my part; the Lord therefore in punishing me perverteth the rule of justice; the Almighty doth not that which is right. So thou makest the Author of all equity, unrighteous; and no God. For seeing righteousness is annexed to his essence, if he be not righteous, he is not. But remember what he hath done to thy Children, and why? And repent thee betimes, lest he strike thee with Death, as he did them for their transgression: which if thou do, it shall go well e Verse, 5, 6, 7 with thee, and it had gone well with thee always, but that thou didst dissemble with him, and thy latter end had been more blessed than thy beginning. And so it shall be still, if yet thou do bewail thy former life. But for f Vers. 8, 9, 10 proof of the former, concerning the Lords handling of the wicked, I refer me to former times: for what should we speak of our own knowledge or experience, that were born as it were but yesterday, & our days are but a shadow in comparison of theirs. The lives of the ancient fathers that lived before the flood (though nine hundred years) were but a shadow to, as well as ours (in respect of eternity) and the L. God, with whom a thousand years are but as one day. Howbeit in regard of our days they were long, and many: and therefore whereas by means of the shortness of our life we fee not the rising and fall of the wicked and their posterity, they living long saw it. Beside, the Lord who talked familiarly with them, revealed his will unto them in more special manner then unto us: and further being so grave and of that excellent wisdom, (through long practice) they would not be rash, nor overseen in their censure. Now Eliphaz * f Chap. 5.3 , to be reverenced for his years, hath taught thee what their judgement hath been concerning the lords punishments: namely, how he afflicteth no man but for sin, and every man for sin, in that measure as his sins deserve, and this order to be always kept, and never any swerving from it. And I tell thee, that it standeth no more with the justice of God, that an Hypocrite should continue, then with nature, that a g Chap, 8, xi 12, 13, xiiii rush should grow in dry ground, or Sea-grass without water, or a Spider's web remain in a place frequented. He may flourish for a time, and spread abroad, but wanting the fountain of living Waters and a sure foundation, the heat of the Sun of the lords indignation will parch him, or the beasome of his vengeance will sweep him away: neither h Verse xv shall the prop of their riches, though they have it to lean upon in abundance, save them from his wrath. NOw for thy comfort, Chap. 8, xvi if thou take hold of the latter, he that followeth after righteousness, though the Sun shine upon him, yet is he not scorched with the heat thereof, but flourisheth the more, because the place where he groweth, is a pleasant and fruitful soil, well manured, watered with the living spring of the Lords blessing, and he is deeply rooted in the banks thereof, consisting of a a Verse xvii craggy Rock, into which his root windeth itself, and so his branches, are diffused, far and near. Neither is his grubbing b Verse xviii up to be feared, because his root lieth hid in the rock and cannot be found. And c Verse nineteen therefore, as when he is living, many young plants spring from his root, wherein he rejoiceth; so, when he is withered and rotten, they arise from his stump, lying hid in the earth (as it were) out of the dust, in the which being dead he liveth. Hence it appeareth on the one side, that the Lord never yieldeth comfort to the impenitent in their distress, and on the other side, that he never rejecteth such as in repentance d Verse xx seek unto him. If therefore thou (acknowledging thy former wickedness) shalt resolve upon a better course, according as we have admonished thee, this thy excessive mourning shall be changed into inestinable e Verse, xxi joy, and thy mouth hath not been so full of complaints in this thy adversity, as it shall be of praises, for the rich mercies thou shalt receive in thine own person, and for the confusion thine eyes shall behold to fall upon the Lords f Vers. 22 enemies, the haters, and despisers of his servants. job. YOu condemn me (my friends) for a wicked Man, Chap. 9 and an Hypocrite, and that upon this ground, because I plead for mine own innocency: for therein say you I disannul the lords righteousness. Which collection of yours, how far it is from my meaning I will now makes manifest, and herein I will answer, not only to thee Bildad, but to Eliphaz too; who charged me with the same crime before. I acknowledge therefore that the L. is just in his ways, and that man in no sort may be compared a Verse 2 with him, neither ought he at all to contend with him, as being not able to answer one of a thousand b Verse 3 things, that he shall object, not to see one fault of a thousand that he seeth; not to use one reason amongst many for his defence, which is more light than vanity itself, when he cometh to his scanning. For man's wisdom c verse 4 and strength, how is it turned into folly and weakness; into how small a compass doth it come, and how little way doth it reach, being conferred with the infinite wisdom of God, whereby he determineth of things, & his in comprehensible power to put his counsels in execution? It is not then for any one to gain say, but in all submission to yield unto him. And there is a necessity in it to; for if the excellency of his wisdom and the unsearchablenes thereof, will not bring me to condescend; his strong arm will press them unto it perforce: neither shall they find either peace of conscience to themselves, or any outward comfort, until they cease their rebellion, and become obedient. For who can resist his force, when sometimes he translateth the mountains d verse 5 that are so huge and mighty out of their places, and sometimes being angry, layeth them level with the plain, so that the place where they stood before being sought for, cannot be found: maketh the earth e verse 6 that standeth so sure to tremble, and the foundation thereof to shake. When he causeth the sun f verse 7 to shine most gloriously in the firmament in the day, guiding thereby the world, and dividing the times, and the Moon by her light to abate the darkness of the night; and these both, even as if they were sealed up to withdraw their shining at his beck. When he stretcheth out the heavens as a goodly g verse 8 Canopy over the whole face of the earth, and walking amidst the untamed waves of the raging sea, apeaseth the fury thereof. When he disposeth of the time, and divideth it into Autumn, Winter, Spring, and Summer, according to the four constellations of h verse 9 Arcturus, Orion, Pleiades, the Climates of the South answering thereunto, whose divers influences work the diversity of these four seasons. This is the Lords doing to govern the earth below, by the firmament which is above, and to give names to all the host of Heaven, and to appoint to every star his office and course, and likewise his operation in those inferior bodies. Thus i Verse x is the Lord, wonderful in his ways, as being such, as neither can be numbered nor found out: so difficult and hidden are his Counsels, that though he set them before our eyes, k Verse xi and bring them home unto our view, yet can we not comprehend them. Wherefore, as often as it shall seem good unto him to take any man's substance from him, or his life, who shall compel him that is of that mighty power, to make restitution? Nay, who shall demand of him, that is of that surpassing wisdom, l Verse xii and abundant mercy, why he doth so? for these two being always present with him, how can there be either error or rigour in his judgement? Neither doth the supposition of his will, derogate any thing from the manner and rule of his justice. For albeit it be his will and pleasure to afflict us, yet is not this will of his tyrannical and unjust: because, it is never severed from the attributes of his Wisdom, Equity, Mercy, Goodness, and Patience, whereby he is inclinable in his Divine nature, which is unchangeable to nothing, but that which is right, and in such sort to, as he cannot be drawn to the contrary, or to aught that swerveth but the breadth of a nail therefrom. To let fly his anger m Verse xii against the strong and haughty of spirit, with their complices & coadjutors of all sorts, declareth his Noble valour and puissance, and that he is a worthy warior, not fearing the faces of the mightiest and proudest adversary, but dareth encounter him with his confederates, how venturous, how resolute, how well provided, how strongly combined soever he be? That heroical virtue of magnanimity is seen, in the pulling down the pride and stomach of these Champions, and the effect of his greatness in grinding them to powder, and confounding their conspiracy. Here is no iniquity in this, but most perfect equity, that rebellion should be taken down; disloyalty courageously repressed. Now if these great ones may not prevail when they contend with him, nor contend with him neither, but to their ruin, how shall I n Verse 14 that am so base and vile, standing out against him, make my part good, or be able to deal with him by argument, but that I must bear away the shame of it, and be well beaten for my presumption? ADmit I were free from all spot of sin in mine own sight, chap. 9 xv. yet would I not (neither was it ever in my mind here tofore (though thou layest it to my charge Bildad) ❀ a chap 8, 3 to strive with my maker about my integrity: but rather, to sue unto him that is my judge for mercy. For, shall he that is arraigned at the bar, be at variance with him that hath his life in his hands? The judge can better skill of the law then the Prisoner can, and seethe him faulty and culpable, where he lest suspecteth; hath sundry accusations against him, and many ways to condemn him which he never dreamt of. But grant I were of that mind, and that the Lord would yield unto me so far, to suffer me to plead my cause before him, and maintain my innocency; yet notwithstanding the dread of his majesty would strike such a horror and trembling into me, that I should not be able to do it. And again it is not credible, neither can I believe it, that he would give sentence on my side, with an acknowledgement of injury offered me one his part: but believe rather, that he would satisfy me in rendering a reason why he thus handleth me. For he is a just God, and there is none iniquity in him: Again, he is constant in his proceed, and will not revoke them, until that which, he intendeth be accomplished. And as for the fear and astonishment I conceive in the beholding of his glory, it ariseth from his terrible and dread full judgements which are now upon me, so many ways, and so grievous, as is almost incredible. When the Lord would draw men to an awe of his Majesty, his manner hath been suddenly to descend from heaven in a Whirlwind, b Verse xvii Tempest, and Thunder, for so hath he showed himself to me in this my calamity. He hath broken me in pieces like a Giant, all the waves and storms of his anger, (not from beneath and wrought by secondary causes) but from above, sent immediately as it were from his own hand, as if he had my raculously opened the Windows of heaven, have turmoiled me, and he himself extraordinarily in the height of his indignation, as being incensed out of measure, c Verse xvii Without cause. hath thundered out of heaven against me, pouring out the whole viols of his wrath upon my body, insomuch that by means of the excessive bitterness of the grief which I suffer throughout my whole body, I have no respite to draw d Verse xviii my wind. This deterreth me from being desirous to enter in disputation with the Lord about my affliction, as fearing least thereby he should be moved the more against me: This also persuadeth me that there is no hope of life remaining for me, and that therefore your arguments making for the restoring me again to my former estate upon my confession of Hypocrisy, and of many other notorious offences committed by me, (which as long as I have any being, my Conscience testifying otherwise to my unspeakable comfort, I will never acknowledge) are all spent in vain, and to no purpose. In vain likewise (for I see not to what end it is): Diàkenest. Septuag. ch. 9, v, xvii without cause at leastwise without cause in my understanding, and the appearance of men is it, that I endure this fearful torment; for they cannot say, neither can I myself conceive, no not then, when I take a strait view of my life, how I have so offended, to be so strangely afflicted? Howbeit the Lord being my judge (in whose sight no flesh whatsoever can justify itself,) I know for a surety that I shall not be found, neither shall I be able to contend: For he that will stand in contention, must have either strength d Verse 19 to defend himself, or right on his side: but I am weak, and the Lord is strong; he hath the law in his hands, sitteth upon the judgement seat, and defineth what right is: I have small knowledge in the law, to him that is the lawmaker: I have none to commence suit for me in his presence, neither can I myself come in place. Moreover, the right of a virtuous life which I claim to myself (in regard of Men) will not be admitted of in his court. My insufficiency to e Verse 20 speak for myself, were my cause never so good, and the fear of condemnation by mine own tongue, because of his sharpness, and my dullness, abate mine earnestness this way. If I should be received into his presence, and should use these words, only to make trial how he would convince me, he would forthwith without any further proof, for this my boldness and presumption, that I durst utter a syllable tending to my justification in his presence, judge me of mine own mouth, as a proud and wicked person: Yea, upon his dislike, carefully examining mine own conscience, f Verse 26 I should be compelled to acknowledge, that the pangs of my disease distracted my mind, and so be constrained to disallow of myself, and to detest what formerly I had defended. HItherunto I have spoken in the lords defence, Cha, 9, 21, 22 and have said as much (and more to) in the behalf of his power and justice, as you have done. Now, that we may leave the rest to the censure of them that shall consider of the conflict between us, whereas in handling the justice of God, you showed it to consist in the reward of the godly, continuing in their uprightness; or if they go astray, in blessing them after chastisement, upon their amendment, and in the punishment of the ungodly, and that speedily, and to the utter cutting them off, or else if he suffer them long, in reserving them to a more heavy, and fearful judgement: yet such as never faileth to be inflicted upon them, even in this life, and proceeded no further, I have added this withal, that it is a part of the lords justice, to correct his own servants, that are righteous and innocent: because, though the world nor their own conscience do not accuse them of aught, yet the Lord ❀ f Verse xii 1 john 3, 29 whose eyes are better than men's, can find out matter against them, and bring it to the light of their own knowledge; in such sort, that they shall be driven to denounce the sentence of guiltiness, even against themselves. This is it only troubleth me: which because you see not into, bringeth in the defference between us. In your opinion, if the Godly fall not away from their integrity, he afflicteth them not at all: which, if it were true, than a g verse 23 scourge coming upon a people, the wicked only should smart for it: but common experience showeth, that they which remain in their integrity, pay for it aswell as the dissolute and disordered: and in such manner and measure of extremity to, and continuance of misery, that the Lord may seem to be delighted in their sorrow, and laugh at their distress. Then the wicked should not be Lords of the h verse 24 earth, and the righteous trodden underfoot, as we see every where in the world at this day. Then such as are hood i He covereth the faces of the judges. verse 24 winked when they should punish capital and notorious offenders, and are more than Eagle sighted to spy a hole in an honest man's coat, hunting him in every corner for his virtues, should not prosper and flourish as they do in all places. If this be not so, let him be brought forth that can disprove me, either in the matter, or in the Author that I ascribe it unto: For, if God should not have a stroke in the preferment to earthly honour, or if this should come to pass, without his ordinance, we might justly exclude him from the government of the world. But alas (that I may return again to that I intent) how momentany is the prosperity of such, as give themselves to piety? The light k verse xxv Horse that runneth in a race striving to win the prize, flieth not more swiftly. The l verse xxvi ship, that is loaden with nothing but a few dainties, greatly desired, having wind and tide to help her forward, and being near the Haven which she hath long wished for, passeth not faster away: The Eagle when she is hungry, and hasteth to the carcase, cutteth not the air more speedily, than their happy days vanish away. Lastly m My days Verse 25 I myself, who had all my substance and reputation taken from me in the turning of an hand, am a visible proof thereof. Thus your positions, as well that the wicked come always suddenly to destruction, as that the godly continue firm and unmovable in their happy estate, fall both to the ground. Trouble and grief, indeed, the godly are sure of; that sticketh by them, they cannot be free from it, but as for joy and gladness, the wicked have it in more continuance, and greater measure than they. I must therefore dissent from your opinion, wherein you affirm, that the Lord chastizing his servants, never smiteth at the root, * n Bildad Ch, 8, v. 17, 18 Elip. chap. 5, v nineteen, 25, 26 to the utter ruin of them, and theirs temporally, but raiseth them up again, either in their own person, or in their posterity: and say of myself (howbeit his servant) notwithstanding your rash judging to the contrary, that he will never o Verse 27, 28 cleanse me of these ulcers, which vex and consume my body in every part. For if I should be wicked p verse 29 as you accuse me, than the Lord would not hear me, & so I should use but waste words in my defence for my recovery: If I should q Verse 30 be innocent and clean from offence, as he that is washed with snow water, or purged with soap, and so become as white as Snow, or wool; yet should I be as a man fallen into a r Vers. 31 ditch, and wallowing in the mire in his sight. And therefore his decree shall take place upon me, the s And mine own shall make me filthy, v, xxxi hearse shall cover me, and the mourners with their black attire shall accompany me to to the grave, which all men avoid, and this shall convince me to be defiled with sin. THe cause why I should not be found innocent, pleading my cause before the L. is, because he is not a man as I a chap, 9, v, 32 am: our estate and condition is divers and far different, and the power of his Godhead would overwhelm me. He giveth the mouth to man, he may stop it up: He openeth the understanding, & poureth reasons into it, he may close it, and leave it so naked that I shall not have one argument for my defence. In every disputation it is necessary, that there be some b verse 33 moderator and judge appointed, who by his authority, may prescribe an order therein; as to reduce them to the point again, when they stray from it, to restrain them from inconvenient terms; to command silence; again, as occasion shall be offered, to arbitrate the whole controversy in every particular. Now, seeing the Lord, who is of that incomprehensible glory, power, and wisdom, must be one party in the disputation whereof I now speak: where is there any, in heaven or earth, that is able, or may be admitted as arbitrator? Howbeit, if he might be entreated to ease me of this my c verse 34 pain, to put avail between mine eyes and his infinite brightness, and to answer me not by thunder, tempest, or Earthquake, but in a still and soft voice: then d verse xxxv I doubt not, but I should purge myself even in his presence, of those heinous crimes you lay to my charge, and prove myself to be another manner of Man, than you make account off. To take this course, mine innocency (both in respect of men) though they be mine enemies, if they speak truly, & of mine own conscience imboldneth; and my necessity, because I have none beside to judge my cause, compelleth me. My purpose therein, is not to clear myself of all fault in the examination of the Almighty, for that I cannot do, (according as I have often acknowledged:) but that he might disprove your accusations as false, and approve of me as an unfeigned favourer of his truth, and lover of virtue, though now smitten by him as you see. NOw will I presuppose that the Lord had given me audience, Chap. x and that I were to speak for myself in his presence; then thus would I say unto him. O my GOD, through the excessive grief of my body, and a Verse i anguish of my Soul, my life is so loathsome, so tedious, so heavy and wearisome a burden unto me, that I cannot withhold, but must needs let go what I conceive in my mind. I know thou art a just God, judging righteously, and the earthly judges are not of that equity and lenity as thou art: Do not thou therefore denounce the sentence of condemnation b Verse 2 against me, before thou hast made the cause of my punishment known unto me: For this were to deal worse with me, than the judges of this world are wont. oppression and cruelty is far from thee: thou wilt not then I trust defraud me of that which is mine own spoil, and deprive me c Verse 3 of mine innocency and justice, which is my right: for why shouldst thou do so when it will be no commodity nor commendation unto thee at all? This manner of dealing is among wicked judges, whom all men condemn. The common artificer hath a love to his own handy work, and cannot abide that it should be defaced: I am the work of thy hands, my hope is, thou wilt deal no otherwise by me. They are furious craftsmen that rend in sunder their own labour: they are as monstrous as the dam that regardeth not her own young ones, that have a loathing or dislike of their own cunning. The Magistrate here below showeth favour oftentimes to guilty and apparent wicked persons, and thou thyself lettest them prosper here in the world: Thou wilt not (I persuade myself) be more hard than men? thou wilt not be kind to the open offenders, and unkind unto me that have endeavoured myself to a better course. Men are carried with affection d Verse 4 arising from their corrupt nature, with a perverse conceit, with a prejudicate opinion: they judge by the countenance, they overshoot themselves in their doings through the ignorance that is in them, they are blinded with anger, malice, self-love, desire of worldly gain, fleshly delight, earthly honour. None of all these are incident to thy most pure nature, no affection doth oversway thee; sinister opinion, conceit, superficial knowledge, thou wast never acquainted withal, but thy doings are in soundness of judgement, and deepness of wisdom fetched from the roots themselves, so that thy search is of the inward parts and Original of things, and thy proceeding to judgement by that rule; which maketh me to marvel (speciaily seeing thou never swervest e verse 5.6 from the same method,) how thy sentence hath passed against me thus to afflict me that am of that singleness and sincerity of heart toward thee? And again, why thou shouldst take so much time to inquire into me, and defer me off so long before thou callest me to my answer. Our rulers here on earth use delays in difficult causes, because they cannot see into them at the first, and their manner is, to torture offenders, to draw them to a confession: but thou knowest what is in the breast, and spiest into the ways of men before hand, and therefore needest not to use any such extremity toward me (if I were guilty) but being not guilty f verse 7 , whence cometh it, that I am denied release from these troubles? Thine own hands g verse 8 have fashioned me, and that in great wisdom; there is not the least part of my body, which thou thyself hast not framed. My very excrements, as my hairs and nails, are thy handy work. These could not have been added by any creature, if thou thyself hadst not annexed them, as a full complement to the residue: shall thy displeasure then be as a gulf to swallow me up every whit, upon whom thou hast bestowed such great labour? Have a respect (I pray thee) to my weakness and frailty, consider how brittle a vessel h verse 9 I am, and that I am as soon broken as the Workmanship of the potter. Remember the base matter which thou hast ordained as the ground of my substance, at the first; into the which I shall be resolved at thy pleasure, though thou never use this violence. Where the city is strong and will not yield, there needeth the siege of an Army well appointed: but for a Captain to make an assault against a place that maketh no resistance, is a needless and vain attempt; such is thy contending against me. I Have received many pledges and evidences of thy love toward me; thou didst prepare the womb, convert the blood there, Chap, x, vers x, xi into the similitude of milk, which being thin and liquid, thou didst bind by the conjunction of hotter matter, which concurring with the former, resemble the cruds: then thou coverest me with skin as a fence or hedge to keep me from hurt, and with flesh to shelter from danger those more Noble parts that are within. Afterward thou gavest me veins, as so many conduits to convey nutriment unto every part; sinews, for the better and more nimble motion to every member: and these didst thou fasten together and strengthen by bones, which thou madest as pillars and supporters, to bear up my whole building, and frame of my body, and to bring force and power unto it. Herewithal thou didst inspire into me life, causing me to breath through thy Divine power miraculously, a verse xii being closed up within the matrix: Being drawn out of the womb by thy special providence, thou hast dealt more beneficially with me an hundred times then with the beasts, not only in that Divine soul which thou infusedst into me in my creation, but in the instructing and informing the same daily in thy law, and framing it to thy obedience: and moreover in the watching over me by the eye of thy goodness and providence, from time to time. These thy blessings were so exquisite, and so admirable, that nothing could be more desired. But that thou shouldst come in with such a change as thou now dost, and together with thy favour, b verse xiii set thy heart upon revenge (for it could not come to pass but that thou didst determine it before for me) what may I conceive of it, but this, that thou tookest a note of every transgression of mine, when I lived in prosperity, that at length thou mightest be doing with me for it, as now thou art, and hold me very long in it, as long a time peradventure as thou didst forbear me before, or rather without end. For now I am fallen into thy hands, which way should I redeem myself? If I have been a wicked and abominable liver, than I have pulled upon my head the curse, by breaking c verse xiiii thy Law, which will not easily be removed? If I be found to have been of godly d verse xv innocency and uprightness, it shall nothing avail me; notwithstanding while I remain thus wretched, thus pressed down with grief and sorrow, so that I cannot lift up my head: For let me call upon the Lord, acknowledge my sin, and what further may be thought to be a means for the easing of my vexation, I am still notwithstanding at the same state as before, (yea worse every day than other) so laden with affliction and reproach that I am ready to sink under them: for they increasing more and more, are a means that my disease getteth still stronger possession of my body, and waxeth as it were prouder every day. It is thee (O God) that dost pursue me, fiercely chase, & cruelly gripping me as a Lion e verse xvi doth his prey: yet so, that thou dost not make a speedy end of me, but usest delays, and comest a gain upon me, doubling still and tripling thy wounds, in such sort, as it is marvelous to behold. Thy strokes they keep their turns, as orderly as if they were called in for so many witnesses against me of my faults, and thy displeasure. In the fiedge of a strong City, the soldiers fight not all at one time, but one company being spent, a new supply cometh in: so do thy armies of stripes which thou sendest out against me, one being over and worn out, another fresher, g verse xviii more eager, and bitter than the former eftsoons succeed. Much better had it been for me if thou hadst stifled me in the womb, g that no eye might have looked upon me, then that I should be borne to bear bitter calamity. h verse nineteen O I would I had been like them that never had any being i verse nineteen at all, or that my Mother's Womb had been my Grave; or otherwise that I had even been an abortive and untimely birth, that so being delivered out of one pit, another might have swallowed me. But seeing this is no way to bring thee to mitigate thine indignation, in this my present estate, let me make a further request unto thee, that for as much as the glass of my life is almost run out, it would please thee to afford me a k verse xx breathing time, wherein I may gather my strength together, & receive a little refreshing, before I depart hence, unto the place where is nothing but perpetual l verse xxi darkness, and that most palpable, and with out any interchange, where is no order m verse xxii at all, but a confused heap of all degrees, high and low tumbled together, whence, I shall never get forth. Syrraxis. II. Persons. Zophar job Zophar. ELiphaz showed thee, that thy affliction was a sign that thou wert wicked, Chap. xi and proved the same unto thee very copiously, by the punishment of the evil living in all ages; and on the contrary, by the rewards that follow the good. Bildad added unto that, that the good are sometimes afflicted as well as the bad, but to their greater preferment, and that they might receive upon their amendment, larger blessings than before: and further, that if so be the ungodly flourish a while, yet at length they come to destruction, because their fair show of goodness which they made unto the World, was but counterfeit. Now I will annex a third point: namely, that the wisdom of the Lord in his ways is above our capacity, and that for this cause, though thou job seest not where in thou hast offended the Lord, yet he hath observed many defects and declinings in thee. But before I enter into it, I must reprehend thee for thy much babbling; and then for justifying thyself before God. Is this tolerable, that thou shouldest carry away the matter and gain the cause by a Verse 2 multiplying of words: and those idle ones to; in substance untrue, spoken by way of derision, b Verse 3 For so signifieth Subsanno Hebr, tilahag of Lahag. and receive no answer from us to check thy folly, that with bended brows makest a mock at him? There is no wisdom nor virtue in using so much talk, and less wisdom, and very little honesty should there be in us, if we should dissemble it, and let thee alone in it. There is no profit in it, for it will not make thee just never the sooner: nay, the matter of it is unjust, and therefore to assent unto it, were to yield and subscribe (as it were) unto blasphemy, which is impossible for the truly virtuous and Godly ever to do. This is one of this peeches, c Verse 4 (and this is the point I purpose to handle.) What I do teach, speak, or think, there can be no fault found in it, and why? My conscience convinceth me not of transgression, neither can Men accuse me, and thus thou disputest with the Lord; imagining thyself to have access unto him. But when thou shalt have a day of hearing d Verse 4 before him indeed, it will be otherwise with thee than thou supposest. Thy purity, innocency, and justice, will not go for payment. Thou boastest how well thou art seen in thee deep & abstruse e Verse 5 wisdom of God, and that thou performest all which he requireth of thee, when in truth the duty the Lord calleth for, is much greater than we conjecture, and justice in his understandding far above that we think it to be, and therefore punishment is in an higher degree, and more f Verse 6 severity to be inflicted upon us, than we make account off, if he should lay it upon us accordingly as we fail in the perfection of righteousness, which he in his wisdom, and equity exacteth. The debt which we own we shall never be able to pay unto him, unless he remit much more than he constraineth us to give in. That which God hath not g verse 7 revealed, is much more than that which he hath revealed according to that which is in his revealed will, thou deservest punishment: what then should become of thee if he should deal with thee according to his revealed will? Even this thy punishment job, as just as thou thinkest thyself, and as great and intolerable as thou reputest of it, for the payment of the due debt which the Lord in his exact account reckoneth to belong unto him, is ten times less how extreme soever, then that which he might justly lay upon thee. And if he shall at any time, (as I ❀ a Supra v. 5. wish he would) submit himself to debate the matter with thee, no question but that he would condemn thee also to more bitter affliction, than this thou now indurest, and that for thy sins, without any further respect, unless bewailing thy former ways, thou sue to him for mercy. Hereunto thou canst not be persuaded, and therefore troublest thy head to find out some other cause of thine affliction then thy sins. The general and undoubted cause of all calamity is sin, and what intention soever beside, the Lord hath in it, yet that is the main and principal; for without it, misery had never had any being: this the Lord hath revealed unto us to be the cause of distress, let us admit of it therefore, and leave to study what other drift the Lord may peradventure have in it, until it shall please him to lay it open unto us: when we have tired ourselves about other respects, they will prove uncertain and doubtful, such, for which we have no sure ground, neither can we rest upon them. They will prove dangerous unto us, because secrets and such as the Lord would not have known, and so, forbidden us; even as Paradise, into which no man may enter, but the Angels with their flaming Sword, will flay him. Moreover it is a more impossibility to climb into a Chap. 11. verse 8. God's bosom, to know what he doth there determine. If it weremans' counsel that he would find out, there were some likelihood in it, for that he is like unto us, and we have reason and understanding to guide us unto it, aswell as he. But God is unlike us, eternal, immortal, invisible, unsearchable in his judgements, and in his counsels, and his ways are past finding out. He is omnipotent, all sufficient, and absolute in power: and we altogether insufficient to any thing. So that we want the means to come to that which is in him, he hath denied it us, and of ourselves wear nothing; of that impotency and imperfection in nature, that our eyes dazzle at the beholding of the Sun, how then is it possible that we should behold his glory? Our dullness is such, that we cannot conceive of those things which the Lord hath laid before our eyes: most unfit then and unable are we, to ascend up to those high mysteries, whereinto he hath given us no light. We attain not to the perfect knowledge of the heavens b verse 9 which we daily behold, nor of the centre and bowels of the earth which we daily tread upon; nor of the length of the same, nor of the breadth of the Ocean; neither is it possible for us to do it, never any man hath or shall be able to find it out. They that have spent their time in it, have laboured in vain, because the Lord will not suffer it to be known. Some that have attempted it, have come to confusion, that others might fear to enterprise the like. If therefore the wit of Man cannot reach so high, as to comprehend the wisdom of God in the Heavens, of what distance they are from the earth, but by conjecture: what is the number of the Stars, what is their bigness, what excellency and beauty there is in them; nor his wisdom in the earth, to know exactly how deep, or how long it is, how to dig through it, or how to find out the last borders of it; nor his wisdom in the latitude of the huge Sea, to say that it consisteth of so many Leagues, or else stretcheth so far to the West, and so far unto the East; here the South Sea endeth, or there the North sea; or to tell what is beyond it. Is it not a mere madness once to immagin that, that other wisdom of his, (in the foreknowledge of things, decree upon them, disposing of them, drift in them, their upshotte and end, which he reserveth as a prerogative to himself above his creatures, communicating them to none, no not to the blessed Angels,) should by our search and inquiry into them be obtained? Hereunto notwithstanding thou strivest to the disquieting of thy soul, Verse x and incensing the Lord yet more against thee: Who though he shut up in prison, call before him into judgement, give sentence against, or send out his Armies to kill, destroy, root out from the face of the earth all the living, dare any man resist him, or demand why he doth so, that is of that wisdom and power, for they go both together in the stretching out the Heavens, Earth, and Sea, as thou hast heard? We marvel at his judgements when they fall upon us, thinking we have not deserved them, but he seeing d verse xi corruption in the heart, (albeit it appear not outwardly) and we dissemble, he cannot dissemble, but must needs, (because he cannot abide that wickedness should go unpunished,) reprove us for it, & scourge us too, if his reproof will not serve the turn: Here by making us to see, that were as blind e Him that understandeth nothing v, xi as Beetles before: to understand, that were not only without understanding, but void of a heart capable of understanding; and by nature, as unteachable, and untractable as the foal f verse xii of a wild Ass (which of all Beasts is most blockish, and untoward.) Consider thou this, and let this his scourge upon thee, (all stubbornness in defending thine innocency being laid aside) be a means to mollify thy hard heart, and strike it with compunction for sin, move thee with voice and mind lifted up, arms stretched out, hands spread abroad, to seek the Lord and call upon him: which that it may be effectual, prepare thy heart, g verse xiii and dispose it wholly thereunto. This thou shalt do by putting off the garment of the flesh and putting on the garment of the spirit. The former consisteth in the expelling of ignorance, renouncing of sin, denying of thyself, in thy will, affections, and desires: the latter, in studying for the true knowledge of God, striving for virtue, and following the lords direction in all things. And moreover purge thy h verse xiiii hands from iniquity, injury, deceit, oppression, and if there be any thing within thy Walls, or in thy possession, that thou hast wrongfully gotten, make satisfaction and restitution for it. Then, mayest thou boldly have access unto the Lord, i verse xv and stand before him without horror of Conscience: because thereby the deformity of sin, wherewith thou art now defiled, shall be wiped away: thereby shalt thou k verse xvi remember no more the misery thou now sustainest, but it shall pass away as the water flood, that never shall return: or if peradventure the remembrance thereof come at any time into thy mind, yet shall it be like unto a dream only, and as a passenger that tarrieth not: thereby shall the darkness and blackness of thine affliction, be as glistering, and as glorious as the sunshine at noon day, and as the brightness of the l verse xvii morning arising out of the East, which increaseth more and more. Despair not therefore, (notwithstanding all thy trouble:) but trust in the Lord while there is hope, m verse xviii and while there is time, taking a view of thy former ways, have a loathing of them, and return unto the Lord; so shalt thou be secure from all danger, and like unto the Arabian, when he hath pitched n Thou shalt dig pits. his tent deeply in the earth, fastened it with nails, ditched and fenced it round about. So shall thy sleep o verse nineteen be sweet unto thee, thou shalt be at rest in thy house, and none shall disquiet thee, no fear shall come near thy dwelling, but such honour and wealth shall be restored thee again, that thy help and countenance shall be sought for of many, and among others of thy very enemies themselves; who shall bow down unto thee occause of thy Authority. But if thou wilt not obey this my counsel, but remain still in despair p verse 20. of the lords mercies, and unrepentant, thine eyes shall fail thee in looking for help, yet shalt thou find none; and thy soul shall melt away with sorrow, before that thou hopest for, or the least part thereof shall be fulfilled. job. YE think yourselves the only wisemen in the world, a Chap. 12. verse 2. and that you have all knowledge closed up in your own breasts. For you could not set a better face upon the matter, if you represented the Persons of all the greatest, learned, and most expert Divines upon the face of the earth. You suppose belike that your heads alone are the storehouses of heavenly Doctrine, and beside it there is none to be found among men, and that therefore you dying, all learning should die with you: otherwise you would not repute so highly of your own, and so basely of other men's gifts. But even in mine knowledge b verse 3. (of whom you make small account) is nothing inferior to yours: and there is no man so ignorant, but conceiveth as much as you have spoken, that reckon yourselves such great Clerks. This therefore is to be reprehended in you. First, in that you conceive so well of yourselves, and prefer yourselves before others, when there is no cause of the one, nor of the other. Secondly, in that your are so void of honesty, to deride c verse 4. a man that is you old friend and companion, so deep in the Lords Books that he answereth his requests, and one that is a plain hearted man, sincere in his religion, and just toward men. Thirdly, in that you affirm a good man cannot be afflicted: which (last for the other are not to be stood upon) is confuted even in my example, whose state is changed, and in the opinion of the wicked themselves, who if they will acknowledge the truth from their conscience, must needs confess, that they have the godly in no better reckoning than they have a torch d verse 5 that is consumed: that they repute of them as of those whose feet have almost slipped into the pi●● of unrecoverable destruction temporally: yet are they not for all that to be condemned, nor to be accounted as those that are out of God's favour, neither will you so esteem of me when you have well weighed my cause in the balance of your conscience. Fourthly, you are to be reprehended, in that you are so absurd, to deny that which you behold daily with your eyes (which even the very fowls ❀ e Verse 7 of the Heaven, the brute Beasts, the dumb Fishes, the senseless Earth, are able to teach you (if they could speak) namely, that ungodly and unjust men (incensing the Lord against them by their iniquity) live f Verse 6 according to their hearts desire, abound in wealth, honour, peace, and the greatest security that may be here in this life, and the godly and just oftentimes, (if not for the most part) live in dishonour, misery and trouble, having the world frowning upon them. In this the sensible and insensible creatures would instruct you (I say) if they wanted not speech to utter it, and they utter it forth too in their kind, though not in a syllabical sound of words, that the Lord being creator of the i Or lives according to that distinction, anima vegetatina, sensitiva, rationalis, and warranted by the 10. verse of this chapter. souls of all the living, and of those Divine spirits of men, may dispose of them at his pleasure, give them their portion, what qualities soever he hath endued them withal, as liketh him best; appointing the better sort to affliction (if he will) and the worse to prosperity, or otherwise. Thou art very eloquent Zophar, and profound * k chap 11.8 at sequent in thy discourse, about the admirable wise doom of GOD, in framing the Heavens, the earth, and the sea, and yet thou hast no understanding l chap. 12.9. at all in the manner of the Lords governing of the world, being a matter more plain and apparent, and such as no man that considereth can deny. For the sea, which in nature is a more noble element, is put into a more base and ignominious place, and the earth which is much less Noble, is seated in a more higher room: this, if there were nothing else, overthroweth your assertion, that every Man flourisheth in the world according to his goodness, and he that is afflicted cannot be a godly man. There wanteth therefore judgement in thee to discern of things aright. The ear is made not only to hear, but to allow, h verse xi and disallow of that which it heareth thereafter as it is: the palate, not only to taste, but to put a difference between sweet and sour, wholesome and unwholesome meats. Thou hast heard me speak (but not with an understanding ear) and hast a smack of my reasons, but dost not relish them well. No marvel therefore, though thou distinguish nor aright of the works of God, and his dealing towards Men: Wherefore weigh first my arguments thoroughly, and so judge, and then if thou find them light and of no strength, (though thou scorn them) I will not be against it. Long experience i verse 12 of those that are very old, and at the pits drink, because they have heard and seen much, because they have had trial and practice of many things, and gathered knowledge by continual observation of such accidents as have fallen out in their times, may seem to imply (for that Eliphaz is elder than myself) something, for the approbation of your judgement in this controversy; But though reverence is to be given to ancient years, and the remembrance of fathers is to be honoured, yet notwithstanding we must hearken to them no further than they follow the wisdom of him that is without beginning, or term, most ancient of all; within whose breast k verse xiii is wisdom to decree and determine, and power to put in practice what is determined, concerning the government of the World, as well in every particular, as universally is included, and shut up: to whose nature, and essence, the counsel and understanding of such great matters, as is the bestowing of blessing, and executing of judgement, is appropriated, and doth only belong. What knowledge the oldest man that ever lived (though it were Methusalah himself, who lived nine ages in a manner of the men of our time) hath obtained this way, it was but a spark blown from that great light. Eliphaz his antiquity therefore is nothing to his, that is the ancient of days and antiquity itself; and his judgement grounded upon the experiment of a few particular examples, and those also peradventure mistaken to, is of no value to his, that is the judge of the whole earth, and before all times. But you that extol so much the wisdom of an aged man, and have such a conceit of your learning, (alas) how shallow are ye in debating of the wisdom, power, and providence of him that is eternal? Which maketh me less to marvel, when I consider your dullness in conceiving of the former point, specially being so plain that the unreasonable creatures (as hath been showed) yea the very insensible creatures themselves, as the Sun and rain, seeing they declare it in their effects, do doubtless according to their nature comprehend it. To the end therefore that you may the better see your shallowness and slenderness therein, I think it not amiss to lay it open more manifestly than you have done. IT is a worthy argument to consider, Chap, 12 how all things and their estate depend upon God, wherein is his providence: what an alteration and change there is in his government, & his power; with what secrecy and admiration, because otherwise then we imagine things are carried: wherein is his wisdom. That which one man destroyeth, another man may build again: that which one man shutteth up in prison, another man may set at liberty: but God destroyeth a Vers. 14 so, that none shall be able to b Sodom, Icricho. restore, and so closeth up, that none shall be able to c Pharaoh. deliver. He that shall be fenced with the safeguard of some strong Castle or fortress, may be pulled thence by the valour of his enemy; but when God taketh any one into his protection, he layeth such blocks and bars in the enemies way, that the place where he abideth (though never so mean and naked in itself) remaineth impregnable. For his force cannot be resisted; what he will must come to pass, and his decree is unchangeable, whosoever gainesayeth it. The b Verse 15 Lord it is that containeth the waters above (as it were in Bottles) and the waters beneath within bars, that they cannot break forth. When he intendeth to bring a famine upon a land, or the destruction of a c When he sendeth them out they destroy the earth, ver. 15 Country by waters, he causeth them to break out of their fountains, and the clouds to set open their windows, that a flood may overwhelm the earth. Howbeit he plays not the Tyrant d Verse 16 in this his government, but keepeth the rule of equity in it, doth it in reason and wise doom, for though we see not oftentimes into the cause of his proceeding, yet most sure it is, that his power, and a prescript rule of his justice in every action, are never divided the one from the other. Herein may we admire his wisdom, in that things casual (as we account them) ❀ e 1 Sarn. 6, 12. Pro. 16, 33. are ordered by him, and that also according to the law of reason, and equity. For albeit neither the deceiver, f He that is deceived, & he that deceiveth are his. Verse 16 neither he that is deceived, (which falleth out oftentimes to be a matter casual, and by chance in our estimation) have the ground of their error from him according to their creation, yet that the one goeth astray, and that the other is led into error, is not without his appointment: yea, it is his act: For there is no action, be it good or evil, but it is of the Lord: For it standeth more with his glory to let evil to be, and turn it to his honour, then to suffer none at all to be: because this would be a diminishing of his honour. True it is, that that which the Lord intendeth in himself, the wicked by their evil affection, evil means which they use, and evil end which they propound, make faulty and sinful. Now here of revolting from God in Adam, natural corruption, proneness to sin, hardness of heart, Satan's seducement that they believe lies, is the cause; Howbeit, is cometh not to pass without the lords ordinance from the beginning, commandment to Satan to entice them, yielding them over thereunto, guiding and leading them in the way according to his foreknowledge, and decree, even to the very point; and yet for all that himself free from the g Empy moventur & agunt mali a de●. Male. i malis affectobus, malis consiliss, mal● modo, male fine à se. viciousness of the act, h Fond therefore is that of the Poet. Now tibi Tyndaridis facies invisa Lacaenae, Culpatusue P●ris verum incl● mentia Diwm has evertit opes Virg. Aeneid. lib. 20. and clear from being the cause thereof: Which as the efficient is the Devil (the father of lies and all evil,) and as the material their own wicked heart, and corrupt nature. The reflection of the Sun upon a dead carcase, is no way the cause of the evil scent and stinch thereof, nor the efficient, for that is the stroke of Death, not the formal, for the bad savour would be without the heat of the Sun, and is caused by the air, which is the object of the smell, not the material, for that is the corruption which remaineth in itself, the Sun only concurreth with these, and helpeth forward as a collateral means: So is it with the Lord in the matter of deceit, whether it concern the agent or patiented; as also in other sins. This is a deep point indeed, and beyond our reach in this regard, because it will not admit of any similitude, to illustrate it exactly in every particular. A rule in the Mathematics without any example, is very obscure: so is this action, that the Lord leadeth into error, seeing we cannot instance in the like, for demonstration sake. For this cause it doth more notably commend unto us the power and wise doom of God in his ways, and declare that not only the truth, but error itself hath a dependence upon him, and is not committed without his foreknowledge, determination, guidance, & instigation. * i Kings 22.20. In the evil of punishment it is a plain case; in the evil of sinning not so: of the one, he is absolutely the Author, no way of the other: Which appeareth by this, in that he severely punisheth those evil Instruments, which he useth in his service, either for the exercising, or chastizing of the elect, or for the executing of his judgements upon the wicked: but yet he disposeth of error, and transgression itself. AND so he doth of the Counsel of great Peers a cha, 12.17 in the matter of estate in a Country, when they fail in their devices: yet falleth it not out by hap hazard that they have decreed for the welfare of their Realm, (as they suppose,) turneth to the downfall of it: but he hath blinded them that they should not see rightly into the matter, seeing he hath determined the ruin of that Nation. Sometimes the sins of the land, manifestly show why the Lord doth thus deprive the wise of Council, and take away judgement from the learned and prudent: namely, that he might be avenged of her for her abominations; and sometime he concealeth the cause, that so men might the more be astonished. Ordinary accidents how great soever in themselves, yet because they are usual, they pierce not the minds of men, as those do that are strange and unusual. Therefore the Lord cometh in sometimes with strange and extraordinary dealing, that he may awake us from security unto a consideration of our ways, and an admiration of his majesty: Neither doth he strip them only of their wisdom to govern; but of their power, making such as were rulers over others, themselves to be under the yoke, and to be deprived b Verse xviii of that reverence wherein the people have the persons of their Princes, because of their office: For the Lord translateth kingdoms c Verse nineteen at his pleasure, and the ordinary means which he useth herein, is by removing these three pillars: Wisdom, Power, and Authority, whereby all government is supported. But not the alteration of the Kings alone, together with the Councillors d Verse xx and judges, proceedeth from the Lord, and that oftentimes for such causes as are unknown unto us, but of the meaner sort, as of such as are assistants unto these in government, such together with the Captains and men of War, e Verse xxi he causeth to be made a prey and spoil to the enemy, as being not able either by their Wit, policy, or strength to make resistance. The brave Orator, the learned Lawyer, the wise and eloquent Ambassador, the Ancient and Grave Senator, he so confoundeth in their speech and judgement, that they are not able to perform any service for their Country. Whatsoever they be that are in credit, either for their wisdom, wealth, strength, or birth, in City, or Country; at home, or abroad, he bringeth into disgrace, taketh away the girdle of their loins which is as the channel of the rivers, to give strength and comeliness to their employment. No consultations, no conspiracies, yea though they be done in the darkest night, in the deep f Verse xxii under the ground, in the solitary wilderness, can be so secret, but he discovereth it, and produceth it into an open Theatre, for all the world to behold. Whole g Verse xxiii Nations and Kingdoms he rooteth out, and placeth other in their steed: If then the Lord by his providence, wisdom and power, thus disposeth of the commanders of Countries, shall we think that the silly people and vulgar fort are exempted from his government? No such matter: for one while he doth multiply these mightily, and another while he doth destroy them, by famine, pestilence, the sword of the enemy, and civil dissension: anon after, he increaseth them again, or having carried them into banishment, restoreth them into their old habitation. It is with the people as it is with the guides, h Verse 24. if the Lord deprive them which are as the eyes to the body of Counsel, and of a heart, and wisdom to rule, and in steed thereof give them the spirit of giddinesle, shut them up in the darkness of error and ignorance, that they wander out of the way, and cannot tell what is good for them: can it be chosen but that the people which are the body should remain in blindness, and be out of the way? There is none of all these things, but either I have seen them myself, with i Chap 13 verse 1 mine own eyes, and therefore know them for a certainty, as I have set them down; or else I have received them from such Ancestors of ours, as you have counseled me to advise withal, whom not to believe were infidelity: For, not to give creddite to these, were to reject the word of God, which in these times we have only by relation and tradition, from those patriarchs and holy Fathers which have gone before us; who have left unto us in the mouths of many witnesses, Precedents of the most things which I have mentioned. And as for the rest, the Lord having revealed them in these days, it is our part to observe them, and keep them as carefully in record among the residue of the Lords mighty and fearful works, for the posterities to come, as our predecessors have been studious to keep in remembrance those wonders of old for our instruction. And verily for mine own part, I have used much diligence this way, to have a register in my head of those acts and monuments that have happened in my time, that so I might be able to teach them unto the younger sort. This course, as having a care to make my pattern according to Ancient records, whereby I am forced to call them often to mind, hath made me very expert and prompt in antiquities, and so cunning and ready indeed, that your skill k Verse 2. (though thrice greater then that you have showed) cannot go beyond mine, that make it my continual study and meditation. You have compelled me thus much to speak, for that you extenuate my experience and knowledge in Histories of old and latter ages, and make me a novice in comparison of yourselves, when in truth, I am more ancient than any here, but Eliphaz. ANd as for thee Zophar, Chap. 13 thou hast an over hard opinion of me, to think me void of all goodness: For other wise thou wouldst not affirm, that if the L. would give me audience according to my desire, my affliction should be found twice lighter * a Chap. 11 verse 5, 6. than I by my sins have deserved: Speciallly, seeing thou hast heard me acknowledge myself a sinner before God, and that the defence of my innocency, hath been only in respect of your accusations against me, of rebellion against God, condemning him for unjust, cruel, unmerciful: of hypocrisy in religion, oppression, and fraudulent dealing, and other notorious offences toward men, whereof I am no way guilty. Very intemperate therefore and rash is thy censure in this, for what man (well advised) would undertake to judge before hand what the Lord is about to do, being of that abundant mercy as he is, though the matter were clear to thy thinking: much less than in a doubtful point, resting upon the conscience of a man, and such a one, as both is blameless to the world, and protesteth his sincerity. I enduring calamity to the terror and astonishment of all the world, grief of my body unsupportable, the like whereof hath never been known before, what inconsideratnes is this, to say, my heinous sins have deserved much greater temporary judgements. This maketh me to be weary of disputing with you, and to desire to propound my cause unto the Lord, a verse 13 whom I know (notwithstanding thy words) will not condemn me for an Hippocrite, or for an extraordinary wicked man, according to my extraordinaiy punishment (which is thy ground) as thou overboldly doth avouch. The reason why I am weary in contending with you, is double; one is false dealing; b verse 4 for the foundation of all your arguments you bring against me is untrue, yet you will not acknowledge it; which is, that it standeth with the justice of God to punish none but the Wicked, and those also in such a degree and measure as is just, and answerable to their offences. Hereupon you infer, that the Lord punishing me in the severest manner, I must needs be an extreme and gross offender; Which ground of yours, (though I have before confuted,) yet you still maintain, and condemn me as one striving to overthrow God's justice, in that I labour to defend my innocency. My defence likewise, you wrist to a wrong sense, taking it for granted, that I say I am no sinner at all, no, not in the eyes of the Lord himself; when that I only deny myself to be guilty, of those your foul impositions, of dissimulation, of infidelity, despair, blasphemy (as they are tokens of a reprobate) injury, oppression, extortion, and the like, in regard of Men, and withal how great soever my sins be in God's sight, that he respecteth them not at all, as the end of this my affliction. These be your grounds, these the weapons of your Warfare against me, yet notwithstanding, with these, though like unto a rusty blade in a painted sheath, you have made such a flourish, as though you would make the standers by believe, you contend for God's right: But let God alone with his right, he is able to defend it without your false grounds, without your wresting of matters otherwise then they are meant; without your neat style, witty invention, cunning application of doctrines; true in themselves, to the condemnation of the innocent. You greatly mistake the matter; he will not rob his Children of those virtues he hath bestowed upon them, thereby to justify himself, he hath other means to do it then so: But do ye not (think ye) while ye take from me my justice, rob God of his? For being the God of glory, he doth clothe his servants with the rob of righteousness, which whosoever taketh from them, he holdeth as an injury done unto himself. That therefore which you cast upon me, I may more truly cast upon you, and lay justly to your charge: First, that in making God, (who is righteousness itself) so naked that way, that unless your lie bear it up it must needs fall to the ground: Next that in stripping me, which am the Lords servant, of those graces wherewith he hath adorned me. Thirdly, in wounding through my sides the true worship of God, & the holy conversation of the professors thereof: & so giving advantage to the adversaries of the truth. Lastly, that in falsifying of the Lords Testimony concerning me, whom he hath pointed at as a pattern of goodlife, in lieu whereof he hath wonderfully extended his favour towards me and mine heretofore; you exceedingly derogate from the justice of God, offering all extreme offence and injury to his excellency. another reason why I am weary in contending with you is, because your disputation is vain, and to as little purpose, as your coming to me at the first: wherein though your meaning were to comfort me, yet you do nothing less: You are like those Physicians c And all you are Physicians of no value. Verse 4. that anoint the eyes of dead Idols with eyesalve to make them see, which how fruitless a labour it is, who knoweth not? The physic you administer for the most part is good, and so is the ointment the Idolaters use about their idols; but you look not to the constitution of your Patients, nor to his disease, no more than they do. What physic is the threatening of the law, being so terrible, that it throweth him down to the nethermost Hell, to a man swallowed up with the horror of God's fearful judgements? Is this to have regard to a man's constitution? A man exceeding sick, and weak, had need of no bitter pills, such as you give, but of some comfortable potion. The sweet promises of the Messiah, the only seasonable and sovereign medicine to an humble spirit, is quite swept away out of your remembrance. I wish therefore that the seven days silence d Verse 5. which you used in the beginning (though you so exceedingly grieved me with it, that you moved me unto that first untemperate speech of mine) had been perpetual. And now I would to God you might be entreated to say no more, which were better for you, than thus to bewray your folly, in maintaining of untruths. The very action of silence carrieth away oftentimes the reputation of wisdom in him that is of no understanding. Lay your hand therefore upon your mouth, and falling down upon the earth, worship God, and reverence his truth; which I doubt not but you would yield unto, if I might so far prevail with you, to persuade you to heed and weigh carefully this my disputation, ᵉ which I now make with the Lord, which shall be a confutation likewise of that you all with one consent most stiffly affirm. These two precepts: Thou shalt stand for the Lords right, & do thy neighbour no wrong, must go together: He that breaketh the latter, keepeth not the former. To use sinister means against thy neighbour, to defend the truth is unlawful, because it is against the rule of gods commandments, and so against him. Thy honest neighbour is the image of God; Canst thou bear false witness against him, but injury must be offered to the Lords person? He that loveh his Prince will not deface his picture. Must God have favour showed him in judgement, or else will his cause fall to the ground? That which God forbidden death toward men, will he have extended toward himself, that his g Verse 8 person may be accepted more than his right requireth? Will this gear go currant, when he shall look into it, that ye should thus daub h Verse 9 up matters & smooth them over under his name? Doubtless he will not suffer his name to be so abused, but will reprove i Verse 10 you openly for your offence. You charge me with hypocrisy: There is Hypocrisy in you, in arguing thus against your conscience. This conscience of yours he will lay open and naked at the length, to your shame. Your false positions, cavilling, wrangling, overthwart speeches; your obscure, intricate, wily reasoning above the capacity of the common sort of the standers by, he will at last discover, who seethe in secret and is able to resolve all doubts. I marvel the Lords greatness k verse 11 doth not strike a terror into your hearts, while you thus dally with him? Do you never consider, how glorious, and fearful he will appear, when he shall come to judgement? Would not the noise of an enemy prepared in battle array, and coming against us, move us to fear? Such will be the lords appearance in judgement to them that transgress. You seem not to be touched at all with this, neither with the excellency of his glory, to the which the best things l verse 12 that belong unto men, as wealth, honour, credit, gravity, and wisdom, are as the dust and dung under our feet. Whatsoever is eminent, or of any account in any of us, (even in you that have so high an opinion of yourselves: is but as a molehill in a plain ground, a matter of nothing, not worth the speaking of in his sight. The properest body, the most comely countenance among you all, is but of clay and earth, which being considered, causeth me to muse the more at your boldness of speech: for dust and ashes to approach before the immortal God, without due reverence to his majesty, is not to be borne withal; but to produce in his presence falsehood and wrong, to dissemble in your tongue, and yet to think to make all good with this apology; We have done it to maintain thy right, is such impudence, as cannot be expressed. This impudence of yours, maketh me desirous to be rid of you; that so I might argue my cause alone before the Lord without enterruption. Hold your peace n Verse 13. therefore and let me speak unto the Lord, I have determined thus to do whatsoever shall befall me. You think (peradventure) that it shall go hard with me, because of my reproachful and blasphemous words against the Lord, and because of my impatiency many times: therein I have been faulty (I confess) for the present, but what is that for my former life? To rip up what hath now happened is but to trifle; when the question between us is of my life past. This your trifling with me, provoketh me to this serious and weighty resolution of mine, as to appeal to the great judge, might it please him to yield me a day of audience, I should have my desire howsoever. Howsoever (I say) not that I despair, but that I would have you see my boldness, which is evermore a companion of a good cause, specially if it be in the heart, as well as in the face, as it is with me. But I pray you tell me my friends, Chap. 13. you that profess so great skill in the matter of affliction, would not this make you despair of life; if your flesh were thus mangled throughout your whole body, and were made fit Morselles a Verse 14. for your teeth to tear, and rend asunder as you see mine is? Were your lives in your hands, as it is in the Proverb, wherein we can account nothing safe, as being subject to marring, losing, taking away, and miscarrying twenty wales, would you think there were any other way but one with you? I nourish in me no other kind of despair then this, that I have no hope to live; and for this you condemn me as a distrustful person, and a man without all hope of salvation, which you gather from my pitiful crying out, by reason of the extremity of my disease: concluding thereupon, as if I were so enraged, that I did gnaw my flesh, beat myself with my fists, knock my head against the wall like a Bedlam or Frantic man; and thus were become an executioner of my body, and a Butcher of mine own life, and for that I call upon the Lord to judge my cause, a traitor to mine own soul. But I would have you know, that in the battle between the flesh and the spirit, though the inner man be not overcome, yet in the best of the lords soldiers it is soiled oftentimes by the outward man: So then, albeit I have received many a wound by my flesh, whereby I have been sometime brought to misdemean myself in this my combat, yet I have held mine own still, I have reserved my heart from yielding, yea my faith is as strong still (notwithstanding so many afflictions one in the neck of another) as ever it was. All the miseries and torments in the world, could not draw me to despair, nor draw me from that trust b verse 15 and confidence I have in my God, concerning a better estate after this life: and as concerning my recovery again here in this life I doubt not of the power of God: but be cause of the weak and unrecoverable estate of my body, in the sight of flesh and blood, it seemeth to me to be his decree to take me out of this vale of misery: And hereeupon I persuade myself that it cannot be avoided, but that I must needs go the way of all the living. You further object, that I have no regard of my life, nor of my soul, when the greatest regard that I can have concerning these, is to labour for faith in the Lords promises, which is my continual practice, and whereby I have gained this fruit, (not only in whatsoever calamity, but in death itself to trust and depend upon him) knowing c Verse 16 that it shall go well with me, as long as I hold me to this fortress. This answereth to your reprehension, *d chap, 4. v. 5.6. As is a man's religion and life, so is his hope; but my hope you see is great, and therefore I conclude from your own ground, that my religion hath not been counterfeit as you imagine, but sound and sincere: nor my life wicked, but godly and virtuous: namely, such as hath proceeded from a lively faith and steadfast hope in the Lord, with love of his name, and zeal of his glory, which have ever been accounted as the only true marks both of the one and of the other. This is that which I have stood upon all this while, that I have sought the lord and his honour in all my actions, and served him with my whole heart; and hereupon would I still stand, were death to cease upon me by and by, and were I now to yield forth my last breath. This is my confession, no other but this shall be wrung from me. My innocency in the matters whereof you accuse me is that I strive for, and were I now about to render my soul into the hands of my Creator, this is it I would crave at his hands, the arbitrating and compounding of this controversy between us. Now for the carriage of myself in this my present visitation; thus much I may truly say for myself, that though my conflict hath been long and bitter, yet the Lord of his goodness hath so kept me, that I have not fallen from him. I have indeed offended against his Majesty with my tongue, and failed of my duty many ways, but he which is the beholder of such as trust in him, hath kept my heart upright: and I doubt not but he will so keep it to the end, and place in it such a confidence in his mercies, in the midst of death, that Satan (whose instruments you now are) and whose part you take in this disputation, with all his policy, shall not be able to surprise the iwincible Castle of my hope. Were I an Hippocrite (according as you accuse ★ e chap. 8.13. me) I could not be thus confident: For, he that is such a one, dares not come to his trial, he had rather that all the world had his cause in handling, than the Lord; for he knows that he will lay open the Book of his conscience, which is as a filthy sky full fraught with deceit, lying, dissembling, impiety, and ungodliness: and discover with the brightness of his presence, the deeds that are done in the night, the uncleanness thereof, together with the detestable affections, desires, and cogitations of the same, and with all make manifest to the eyes of all men what a monster he is become, that outwardly is a lover ofreligion and virtue, but inwardly a mortal hater of them both. I fear none of all this, which maketh me so forward and earnest with the Lord to take the cause into his own hands: But what maketh you so plentiful in dissuading from this course? Is it not the contrary; namely, a distrust that you have in your cause, a guilty conscience that you have not dealt faithfully and according to your heart, in that you have so vehemently urged against me, and a fear that you should receive a check for your unkind and undiscreet behaviour toward me: as also for the application of all your doctrines, true in themselves for the most part, untruly and wrongfully to my person? But methinks I see you relent, when you hear me thus confident and bold in my cause. Hear f Verse 17. me therefore diligently with your ears, and consider well in your minds, what I am able further to say for myself, not against the Lord (as you would have it) for his righteousness and truth I reverence, but against your accusations; and I doubt g Verse 18. not, but I shall make you yield much more unto me; Especially, if I may have the managing of my cause, the ordering and disposing of my reasons myself, and the information which I give in, shall be taken and accepted. Before the Lord I would answer for myself, because none dare gainsay his Verdict, being judge of althe world, because no controversy can have a final end until he decide it, either by himself, his word, or his Oracles; and because when he hath had the handlig of it, no man will presume meddle withal, but will rather subscribe unto his determination. So that the Lord giving sentence on my side, who h Verse 19 will be so bold to attempt (or if any man may be found that will attempt it) shall be able to lay any thing to my charge? Until my cause be tried before him, it standeth me upon to defend my innocency in those things you object against me, while I live: For if I should not so do, but hold my peace, and say nothing for myself, grief would break my heart, whereof while I thus largely speak for myself, I feel great ease to my soul. And further, by my silence I might weaken my cause, and offer injury unto the truth. Hereupon I force myself to this painful travail, for can it be chosen but that my word (being a man in this estate) must needs pass from me with great pain, to use long Apologies for the patronaging of mine innocency from your imputations? But that I may return again to my desire, chap. 13 and that my soul most longeth after, a Verse 20 might it please God to let my cause come before him, I would entreat of him two things: One, b Verse 21 that he would withdraw his hand of punishment from me, during the time of my answer: another, that he would lay aside the excellency and brightness of his glory, and would conform himself to my condition; that so those impediments which now compass me round, might be removed and I might appear before him without fear, and confer with him as with a mortal man, either by way of opposion c Verse 22 or replication. Let me understand from thee I beseech thee (O my God) wherein I have offended my neighbour, wherein I have ignorantly or wilfully erred; or if there hath been any rebellion in me against thee, or revolting from thee, show it me; and withal why thou art like unto one that is angry, that turneth d Verse 24 away his face, and will not look upon him, against whom he hath conceived a displeasure, which also thou declarest, by pursuing me with such kind of plagues, as if thou hadst no greater enemy upon the face of the earth than myself. To what end dost thou it? Will it bring any honour unto thy name? Or is it a thing beseeming thy majesty to contend with me that am as a leaf, e Verse 25 withered and ready to fall off myself without any shaking? Or as the dry stubble, which if a spark of fire be put unto it, is by and by consumed? Howbeit thou comest against me in judgement, and decreest against me a most severe f Verse 26 and bitter sentence, and that in the most rigorous manner, as omitting the good that I have done, and noting the bad in the hardest construction, without pretermitting the least particle that might make against me. The sins of my youth, g Verse 26. which I thought had been utterly remitted long since, and blotted out of thy remembrance, thou (seemest to have as fresh in thy memory, and in such sort to come upon me for them, as if they had been committed but yesterday; or as if they were such as did still cleave unto me. I accounted myself as a man acquitted & free, yet thou condemnest me as a guilty person, thro' west me into prison, layest cold chains upon me, and as if I should never be fast enough, hamperest my feet in the h Verse 27. ftockes; and being there, thou art also suspicious of me; and whensoever I wag my foot, thou makest me faster for fear of escape. But if thou grant me at any time a little more liberty, thou art ever at my heels, that I cannot stir a foot, ever at my back that I can do nought, but thou overlookest it: yet all this thou dost against a rotten carcase, as it were against an old and over worn garment, (for to such may my coat of flesh be fitly resembled) or as one gnawn over and eaten with Moths. HEre is occasion offered me to bewail the state of all mankind, Chap. 14. being of a polluted and unclean birth, proceeding from a weak a Verse 1. Vessel, full of grief in her conception, childbearing, and travel: and such as is the condition of the Mother, such is the condition both of the Son and Daughter, though not in the same kind: wretched in his beginning, proceeding, and end, and never otherwise during his continuance in this life. His b Verse 2 life (how long soever it be) is nothing, in regard of that eternity which is in the Lord: nothing, because of the infinite dangers whereunto it is daily subject: Nothing, because of the sundry, and almost innumerable diseases whereunto it is incident: For hereby he is not only exposed to death, but in expectation thereof every hour: where these are neither felt nor feared, there is the hand of God ever prepared for sudden destruction. What continuance is there in a flower? What hold to be taken of a shadow? Such is the life of man: soon withered, always flying away, no means can be used but it will decay, and that quickly as the flower: no cunning can be devised for staying of it, or laying hold upon it, no more then upon the shadow? Alas how short is the time between the blowing and fading of the flower? It must be taken in the very nick, otherwise it is gone. A shadow hath no substance in it, it cannot be touched by the hand, it will not bear to be embraced of the body, neither it will not come into any man's possession. There is no building therefore upon our life, for it will fall away in the turning of a hand, it maketh the show of something when indeed it is nothing, it possesseth us as a traveler doth his Inn, for a night or more; but we possess not it at all: It is in us indeed but as a Lord to command us, not we it. For who hath the command of his Lord: yea, who hath any interest in him, any further than at his pleasure. This being the miserable-estate of man. For what will not a man do for his life? And it is of us, and we of it; neither can there be a separation between us, but by death: yet can we not say it is our own, but lent us, not for a year, nor for a day, nor for an hour, but to be returned back unto the owner and Author thereof at the same instant, whensoever he shall call for it. This being the miserable estate of all men, what need is there that thou shouldest so narrowly look c Verse 3 into him, and to call him into question for every offence? Who would think thou wouldst once regard him being thus vile and contemptible, as hath been declared: specially such an abject and forlorn wretch as myself, that no man respecteth? Thou seemest to forget thyself in that thou punishest man for his sin, the root whereof he drew from his first parents: through whose default his nature remaineth tainted with the corruption thereof. For how can it be that any thing pure d Verse 4 should spring from that which in itself is impure & defiled. Thou hast appointed c Verse 5 an end to my life which I cannot pass: the ordinary troubles and travails incident unto this life, are means sufficient to bring me unto it, without this extraordinary scourge of thine. Withdraw f Verse 6 thy hand therefore, & let me alone until that time be come, so that I may willingly, and joyfully lay down my life: For if thou wouldst let nature take her course, it would be with me, as it is with an hireling when he layeth him down to rest, whose bed after his hardy labour is sweet unto him; so would death be unto me, were these violent means removed, and thou contented to suffer me to come unto it naturally. Might it be with me after Death, as it is with a tree, g Verse 7, 8, 9, 10. (which being cut down, and the root left in the earth, springeth up again) I would not be so earnest with thee, to spare my life, but because, when I am once taken away from hence, I shall never return to live again upon the earth, that maketh me thus instantly to entreat. For even as the waters of the Sea, h Verse 11. or rivers which are drawn out of their channel, either by virtue of the sun, or any other way, though they retain still the nature of water, yet they never return to their old habitation; the self same in number they were before, but there is some alteration, some addition, some detraction, some mixture evermore in them. So man, when he shall once sleep in the dust of the earth, shall never while the sun remaineth in the firmament of heaven, i Verse 12 be awaked from thence to lead his life again in this world. O that these arguments might persuade thee to mitigate thine anger toward me, which is so terrible, that I wish myself in some den or cave k verse 13. under the earth, thereto lie hid for a time until it be over. The time also I would gladly have set down unto me precisely, when thy wrath shall be appeased, and when thy loving countenance shall return unto me, that so I might come forth: for seeing that after I am once dead, I shall not return again to live in this world, I labour to retain my life as long as I may, and not to despair of thy favour, but to wait l verse 14 for it still, to see if at length it may be had, even so long to expect it, until death come, and I can do it no longer. But if thou wilt needs call me out of this life, I shall be most willing (in regard of the misery I sustain) yet I trust m Verse 15 thou wilt not break me in pecces, but spare me a while, that am the workmanship of thine own hands. I am wavering I confess in this my confidence, yet this prevaileth not with me, that I cannot but hope for life, until thou shalt strike me even with the weary stroke of death itself, and I shall have no more being in this world. Now the cause of my willingness to die, and that I have no comfort but in the waiting for an exchange, (if thou wilt have it so) and there be no remedy to the contrary, is for that thou takest a note n verse 16 of all my transgressions. If I slip aside never so little, thou strait way accountest that among mine offences, and (by and by layest on load upon me for it. Neither so only, but reckonest up a bedroll of all the sins that I committed, and severely corrcrest me for them all at once. No man keepeth a more strait account of his gold, or silver sealing it up in bags, o verse 17. & locking it up in his chests for fear of losing, than thou dost of my faults. Thou bindest all my sins together in a bundle, throwest them upon my shoulders, and pressest me down to the ground with the burden of them: as the covetous Merchant doth his Camels, when he fetcheth Gold out of Ophir. For when thou makest the burden of thy punishment, answerable to the bundle of our sins, who is able to endure it? Who is able to stand under it? For if the mountains p verse 18. that are so strong, if the craggy Rocks that seem to be so unmovable, if the hard Stones are broken in continuance of time with clouds of waters, rushing against them, if the sea f verse 19 breaking in upon the firm land, choketh up the fruits, and devoureth it in time, (be it never so large) is it possible that man, who is so weak and frail, should long sustain such surges, and such beating against of the floods of affliction, and those inferred upon him by thee that art so powerful, that thou prevarlest g verse 20 to the unrecoverable overthrow of his estate here upon earth, turnest the brightness of his countenance into perpetual darkness and banishing him out of this world for evermore? What a wonderful change is made of him, appeareth from hence; so that he remaineth utterly ignorant what is done here; understandeth not at all what is the condition of his children which he h verse 21 leaveth behind him, comprehendeth not whether they live in wealth or misery, or a mean estate: and that his body lieth in the grave i verse 22 mourning, because of the worms that devour it, and wailing, because of the separation between it and the soul, whose society and fellowship was so comfortable in times past. Syrraxis. 12. Persons. Eliphaz. job. Eliphaz. WOuldst thou be accounted a wise man, Chap. 15 and yet deliver such a deal of windy and vain matter? so many fierce and hot words, a verse 2 (but as dangerous and hurtful to the hearers, as the East winds to the b verse 3 fruits) and to as little purpose, as he that spendeth his time in ploughing up the seashore? Thou hast cast off the fear ᶜ of God, c verse 4 and all reverence of his Majesty: they that are suppliants unto him stand not upon terms with him as thou dost, but are humbled before him in prayer. Thy manner of invocation, is rather a complaint then a petition, a commanding of God to fulfil thy mind, than a commending of thy desires unto him by lowliness, and submission. I desire not to be mine own judge herein, but appeal to thine own munch, d verse 6 which hath broached iniquity and rejected all fear of God. When thou pleadest thine own innocency, we demanding of thee how thou wilt be tried, thou makest a subtle kind of answer, saying, the Lord shall arbitrate my cause: & hereupon takest upon thee to dispute thy cause before him, usurping the office of Opponent, Respondent, and arbitrator to thine own self, and so carriest the matter upon mere c Thou haste chosen the tongue of the crafty verse 7 imagination, as if the day must needs be thine and we all farle in our judgement. I account it a subtle plea; because thou makest choice of such a judge as cannot be procured, and so fliest to an impossibility, and withal assignest him before hand his sentence: both which, argue the foulness of thy cause. For where as first thou refusest an ordinary, and fliest to an extraordinary judge, thou showest thy despair otherwise to prenaile: and next, whereas thou framest unto him his judgement before hand, thou discoverest thy great folly and impudence. I pray thee whence ariseth this high conceit of thyself & f verse 7 thy wisdom? I am sure that some of us Pe so much before thee in antiquity, knowledge, and ●●●arity, that for any of these thou canst not contend? It should seem by thy words that thou wast the first man that ever was made in the world; or rather more ancient than the world itself. Nay, if thou shouldst be so skilful as thou wouldst make us believe, it cannot be chosen, but thou must needs be present in that holy and sacred Council g verse 8 of the divine Trinity, for the framing of Heaven and earth, and all creatures: For otherwise whence should it be that all other men are left naked, and that all knoll dge is drawn together into thy bosom? But thou dost but deceive thyself in thine own opinion, it is not so as thou supposest: For we are not behind thee any way in knowledge, and as for antiquity, there is some of us more ancient than thy father, h verse 9 which maketh us to be accepted and reputed of among the people who are wont to ascribe very much to the Authority of the aged. Notwithstanding for all this thou hast despised us and our counsels, and made light reckoning of those our spiritual and Divine comforts, l verse 19 which we have laid before thee even accordingly as we received them from the Lord. Some thing is amiss, either thou art to confident in thy own opinion, or thou having no good opinion of us, wilt not give entertainment to our exhortations: For the good opinion we have of a man, maketh us like of k verse 11 of his admonitions, though weakly delivered: whereas if we were otherwise affected toward him, the strongest persuasion would not be admitted: Again, there is somewhat that otherwise blindeth thine eyes, so that thou canst not see into our intention, or seeing into it, thou makest as though thou sawest it not; thereby to keep close some secret, not as yet uttered, which being disclosed, would be of more efficacy and more material thenal thouhast hitherto spoken. It is thy proud heart l Why doth thy heart take thee away verse 12 that is out of frame, and carrieth thee beyond the bounds of all modesty, the nodding of thy head the winking of thine eyes, m What do thine eyes mean. v. 12 like unto the Archer, together with the rest of thy scorn, proceed from that root. But no marvel though thou handle us thus, when thou sparest n verse 13 not the Almighty himself, but takest tomacke against him aspirest so high as to challenge him into the field to encounter with thee, and that in terms of vile reproach and blasphemy. But dare man be so audacious, to brave the Lord to his face, and stand upon terms of disgrace with him, that is of that admirable glory and maicsty, as cannot be conceived? He could do no more if the Lords honour were upheld, by him, or if he have Heaven and earth upon his shoulders, or if God's justice, truth, righteousness, power and all, (were he not) would lie in the dust. But alas poor worm n =" a" verse 14 of the earth, Chap. 15 what help is he able to yield unto God, if he should need his service? He made him the last of all his creatures, that he might arrogate nothing of all his workmanship unto himself. The heavenly spirits themselves which he made before, he useth only for his pleasure, not that he at all standeth it need of their industry, for he was in equal glory, and power before without them: what cause then is there, why he should any way call for the service of man? but that it is his will, so to dignfie him that is most unworthy: In substance like unto the potter's vessel, which is broken at every knock: In nature as weak as she that bore him, subject to as much grief and sorrow as she in her childbearing, as defiled and filthy as the very pollution & menstruousnes from which he proceeded. The blessed Angels themselves could not stand in that integrity of theirs, but that they are supported by the hand of the Almighty. Their righteousness consisteth in the fulfilling of the ten commandments, c For the perfection of man and angels in their first creation was alike, they both had free will unto good as well as unto evil, they both had power to keep the ten commandments: which if they had done, they had not lost their happiness: they both in their fall transgressed against the first commandment, the state of of them both after the resurrection shall be one & the same. and that is all the Lord requireth, and all that they are able to perform. But there is another righteousness in God, which is annexed to his essence, cannot be separated from him, and is incomprehensible: in this they would be found to fail of that perfection that were to be looked for, if the L. should call for such duty herein as were to be rendered him, according to that unmatchable dignity of his Godhead, which is so holy, pure, and perfect, as the service of no creature can be answerable thereunto. For unless the Lord had imparted something of his own essence unto them, which he hath not, nor could not do: It cannot be, they should be comparable to him in righteousness, It cannot be they should yield him obedience suitable to his worthiness; It cannot be but there must be wants in them, when they are matched with him that is matchless & hath no peer. For he alone it is that is absolutely good, absolutely perfect and righteous, and none but he, and the service of that which is finite cannot be complete toward him that is infinite. The Angels therefore if they be called to an account, to see whether they have performed their semices to God in that measure as the greatness & excellency of his majesty requireth, they would doubtless come far short and be much behind with him, in such duty as might be suitable to the surpassing excellency of his glorious nature and deity. The Heavens above that are free from the contagion of these inferior bodies, and have much beauty and purity in them, in respect thereof, yet is their perfection nothing to that which is in the Lord, whose glory darkeneth the brightness of the Sun (in a far greater measure,) beyond our estimation, than the Sun doth the brightness of the rest of the Planes and Stars of the firmament. This purity of the Heavens, is less than that of the Angels, and man's less than either of these. The one, in that they are not only void of reason but of sense, are inferior to Man; but in the integrity of their nature not a little superior: the other, every way in nature, in understanding, obedience, in desire, without all comparison, more pure, more perfect, more just than the most regenerate man that ever lived upon the face of the earth. The redeemer thou spakest of, (by casting upon men his own righteousness) Man is made more excellent, than the Angels: Howbeit, through community of their head, they remain notwithstanding both of them of equal dignity: yet nevertheless, during this mortality, no man attaineth unto that estate, but while he liveth here, carrieth about with him a body of sin. Man at the highest, Angels at the highest degree of perfection, must stoop to the Almighty, throw down their Crowns at his feet, and sing of his holiness: The Heavens must give place when his glory shineth forth. And must not mortal man (who hath his dwelling in the dust) though never so much regenerate, in never so great expectation of his redeemer, never so much clothed with his righteousness, and justified through faith in him, do the like? Were it then job that thou wert of this rank, yet oughtest thou not to seek thus to justify thyself before God, which neither the elect Angels & heavenly Citizens, nor Saints departed, will attempt, but do acknowledge by continual praises, and thanksgiving, their righteousness, whatsoever it is, to come from him; neither in any sort to be compared with his, which exceedeth measure, and number, and is as infinite as the Lord himself. But thou art not of this rank, for these are washed from their filthiness, and so art not thou, a remainder of sin, indeed they have abiding, but they have it not reigning in them as thou hast: For dost thou not follow the sway of thine affections? Art thou not a wilful and obstinate offender, and such a one as disdaineth to be reproved? Did ever the tongue of any run into more gross error, and more manifest blasphemy against God, then thine doth? This is worse than to be a mere natural Man: for, many Men lying in the corruption of their nature, break not out into this outrage and impiety, yet because less sins are ordinary with them, (even as ordinary as to eat, drink, d Which drinketh iniquity like water. verse 16. walk, and talk) the Lord hath them in detestation, and they stink in his Nostrils; they are abhorred likewise of the lords people, and avoided no less, then if they were infected with the Leprosy: the smell of them also is as noisome unto them, as the savour of the pestilence. The cause hereof is, the accustoming & delighting themselves no less in sinning, than the Dropsy Man in drinking, and the Epicure in feeding upon his delicates. This maketh God and his servants to loathe them, for deserve they not to be loathed, that as a common sink having abundance of all manner of filthiness in them already, are made still a receptacle for whatsoever uncleanness? Satan setting before the eyes of a natural Man, the pleasures of the World, the Wealth thereof, and the honour of the same: such is the corruption of his heart, that he is entangled by and by, and if he may enjoy these, he will not stick at any means but swallow up ill, be they never so abominable. For these are the ends he aimeth at, further than the which, he seethe nothing. A Man therefore in nature may well be resembled to a musty cask of Wine, from which all that is drawn out tasteth of the mustiness thereof, and pour in what you will and draw it out, it will do the like: For the thoughts of Man, his affections, his desires, his words, his actions conceived within, have a tongue of the mustiness of the cask of his flesh: Whatsoever he receiveth from without, and apprehendeth by his senses, as by the ear or eye, when it is once settled within him, it is tainted with the Vessel of the body, but principally with the Leaven of the heart: Which as it marreth the whole lump of the flesh, so it causeth all that is any way conveyed into it by the outward senses, (how wholesome, and good soever in itself) to smack and relish thereof. As for example, when the ear of a natural Man heareth of the wonderful power and wise doom of God in the workmanship of Heaven and earth, and all Creatures, he thinketh not of any spiritual worship, but frameth unto himself strait way a bodily worship, and therefore setteth up a graven Image, and so in stead of a worshipper of God, becometh an Idolater, and a depraver of his worship. In like sort, when the eye of a natural Man beholdeth great abundance of the fruits of the earth, this entereth not into his heart, to give thanks to the founder of them, or to remember the needy, but concludeth thus with himself; Now I will take mine ease, now I will be merry, now I will eat and drink my fill of the best, now I will myself in costly apparel: And thus is it very common, and usual with him, even as common as to drink when he is a thirst, in whatsoever object is offered to his outward senses, in whatsoever he thinketh, affecteth, lusteth after, speaketh, performeth with his best discretion, counsel of his pillow, study, meditation of his mind, and so winth full consent and allowance of his heart, (which are matters inward:) to swallow up sin in as great abundance, as the drops of the Water in the overflowing of the rivers. But for that other point of Gods dealing against the wicked, Chap. 15. if thou wilt hear me, thou shalt see that I myself of mine own knowledge, e verse 17 am able to confirm it unto thee, to be so as I have reported, and to show that our wise f verse 28 and prudent forefathers of latter times, have been of the same judgement, and their ancients likewise even from the beginning of the creation. Neither have they barely only, and coldly, avouched it, not regarding whether their opinion were embraced or no: but have very carefully left it in record g Have not kept secret verse 18, for the guiding of the posterities, and settling of their judgement in the matter. In those days, such only as excelled in wisdom, power, and justice, were made governors of the commonwealth: such only as were able both to repel the force of the foreign enemy, & repress the domestical; h verse 19 both to ordain hole some and profitable laws, and to execute them with good discretion, being enacted. Yet these, even all of them with one consent, are absolutely of my opinion: that God always followeth the wicked with his fearful judgements. And verily so it is, they affirm it, and I find it; that as long as the Tyrant continueth upon the face of the earth, so long shall his sorrow be as great as the sorrow of a woman i verse 20. in travel, neither shall he know an end thereof. Indeed his days shall not be many, but so grievous, that they shall seem exceeding long, and when final destruction cometh, it shall cease upon him so suddenly, k The number of years is hid from the tyrant verse 20. and so strangely, as he shall have no time to consider of his end. This l verse 21, sorrow shall arise from the guiltiness of his conscience, tormenting him day and night, because of his iniquity: which for that it is inward, & not visible to the eye, he may seem outwardly to flourish, and be at rest, and yet notwithstanding, because of a fear and destruct which he hath, that his estate shall not endure, be void of all peace, and comfort within: which fear of his when it falleth upon him indeed, than he maketh it evident to all men, how miserable he was even then, when the world deemed him most happy. For no sooner doth the least adversity take hold of him but by and by he is cast into despair, and so cast down, that they have no power to arise up again, m verse 22 but through the heavy burden of a bad conscience is so pressed to the ground, that he conceiveth no hope of recovery, and thereupon yieldeth himself over to a wretched condition, and lieth down in this grief, as a man utterly forlorn. Hence it is, that he is afraid at the wagging of a leaf, that the sight of his own shadow maketh him quake, that the very conceit of an enemy causeth him to fly, as if an Army of men chased him at the heels. For the Conscience of a man, accusing and condemning him of wrongs done, maketh him think that he heareth the drum of them to whom he hath offered the same continually sounding in his ears, and biddieg him battle, or else the Trumpet of the L. coming against him for it. To this kind of men, no place is sanctuary but the best walled Castle, the strongest guard is a weak defence, they dare not trust their dearest friend, every one that comes to them, is as the Messenger of death. If they see it lighten, they suppose it hath no other matter to feed upon but their carcases: the Thunder, they think to be sent of purpose against them which maketh them hide their heads, and run into a bench-hole: the least puff of wind arising, they fear the tumbling of the house upon their heads, how sure soever the foundation be, because of the weakness and wrack of their own foundation, as being without faith, and having made shipwreck of a good Conscience! O miserable condition, they are in expectation of nothing but the terrible hand of death and condemnation to take hold of them, and that every moment, and what they fear, falleth upon them indeed at the last, and then to, when they least of all think upon it, for utterly free from this thought they are at no time. When they are most secure at peace in their house, at rest from their enemies round about at the highest pitch of their prosperity, in the midst of their mirth, behold tribulation breaketh in suddenly, horror is present before their face, opening her mouth to swallow them up. For being once cast down, they are like to him that is in the bottom of the sea, or in the grave, that is past all hope to get forth. Malefactors that are thrown into the dark dungeon, (because none are cast in thither, but such as are taken for notorious offenders) never look for their liberty again: so is it with them, such a mist is between them and the Sun, that they cannot see any way of deliverance; and in this their desperate estate, their eyes are in every corner, still looking behind them, misdoubting all that is before them, trembling at every step, standing in bodily fear, lest that one should lie in wait or fall upon them, to slay them with the sword. In their greatest abundance, they so turmoil themselves, so cark and cares, as if they had not a morsel n verse 23 of bread for his belly? the young Ostriches make not more lamentation and complaint than they do; Future want is a word that they weary their mouths withal; their distrustful heart, their troubled Conscience telleth them, that a black and dismal day is coming, when after every bird shall have his own out of the nest which they have so well feathered, they themselves shallbe left naked. They can by no means o verse 24 be freed from this fear, that though they be fulnowe yet they shall be emptied forthwith: though they be at rest now, yet destruction is at hand to invade them suddenly as a tempest, and so forcibly as if a four square Army of eight thousand men should beset them round on every side, so that they could by no means escape. THis is the portion of such as make n =" a" verse 25 war with God, Chap. 15 either in his own person, or in his members: which have an opinion of their own strength that they can do wonders, are able to make their party good with God himself, and as for such as depend upon him, to tread them under their feet as the clay in the streets. It is admirable to see how strong and fierce he is in the encounter, he putteth out himself, and stretcheth his joints to the uttermost, he runs b verse 26 The Geneva fails here. amain at God himself with a stretched-out neck, and strives to cast him with his shoulder; and where he thinketh him strongest, there he assails him most of all, and drives at him most eagerly: where he defends himself with his buckler, (as it were) not caring for the boss and knobs thereof. Such is his pride such is the presumption of his prowess, that if he should not set up a flag of defiance against the highest and mightiest of all others, he reckoneth he should be accounted Nobody. Howbeit, he doth but strive against the stream: the waves of the Lord shall go over his head: he shall waste the collops c verse 27 of his flank with the heat of his displeasure. It will not serve his turn that he is fed like a stalled Ox, his puffed up cheeks when the Lord cometh shall melt like snow against the Sun, his houses and fortresses which he hath raised out of the ruins d verse 28 of some desolate City, to purchase him a name by, shall be like the confusion of Babel, and his intent therein as was theirs, shall be frustrate, for his posterity shall not enjoy his fair buildings, e verse 29 nor thrive by his care that he hath taken for them: his houses themselves shall become heaps, and his inheritance shall be an habitation either for the stranger, or else the Owl shall lodge there. His glory while he liveth, shall be changed into f verse 30 darkness and misery unrecoverable, and the flame of affliction which he himself shall kindle with the blast of his own mouth, speaking presumptuous things, shall devour his branches: for so mighty is the Lord, and so wonderful in the contriving of his purposes, that he maketh the wicked spin the thread of their own wretchedness. No argument is more strong, then that which is drawn from the event, yet tell these kind of men what shall be the end of them, and their progenny, what a fond thing it is for them to build upon these g Verse 31 vain and transitory things, that do nothing but lead into error such as trust in them, that have many fair shows, but such as feed only men's fancies, and therefore termed vanity, because they are without any during fruit at all, save bitterness; more grievous than wormwood or gall itself, they will not be brought to believe it. The fancy likewise which they have of their felicity when it is in the flower, h verse 32 shall be but as a dream in the night, having a seeming only of some thing, but of no soundness nor continuance in truth, it is nipped in the head by and by, whatsoever it is, as the fruit with the frost; some untimely and unnatural wind shall shake the bows of i verse 33 their stock, substance, and creddite, then when it is in the prime, even as when a Vine or Olive are shaken with a tempest in the spring. For as a Tempest then arising, taketh away all the beauty of the Olive, all the Grapes, and leaves of the Vine, leaving nothing behind it; so doth the blast of the lords displeasure in their cheerest jollity, and so unseasonably, in respect of themselves, sweep them clean away, root and branch, head and tail, and blow them up from their very foundation as it were powder, which causeth their memorial to perish from off the earth. A heavy judgement thou wilt say, yet no heavier than that Devil incarnate, the seeming professor, k verse 34 & under colour of doing justice, protector of judgement, for lucre sake deserveth: For as Satan that he may the better deceive, changeth himself into an Angel of light, so these under pretence of holiness and administration of justice, delude the eyes of the simple and sincere hearted, but most of all they beguile themselves, with their cunning and curious painting, with their cleanly and cunning conveyance of matters notorious, and impious in their own nature. For notwithstanding all their great policy, whatsoever they conceive, l verse 35 that shall they bring forth at the last; their harvest shall be answerable to there seed which they have sown. The crafty Fox must not think always to escape, the expert Hunter will find him out at the length, and when he hath once gotten him, no favour must be looked for, either toward himself, or any of his kind, but they must all be yielded over to the merciless mouths of the greedy and unsatiable Hounds. For a Wolf covered with a sheeps skin, is fit to be torn in sunder by the Dogs, then for the slaughter house. It is accounted a worthy piece of service any way to destroy him with all his breed: and if it cannot otherwise be, to burn m Fire shall devour the houses of bribes. Verse 34. Chap. 1. him up in his den, with his whole litter. job. You always a Verse 2. harp upon one string, and that out of tune too, you have even dulled mine ears with your discourses about the destruction of the wicked, I myself have both acknowledged as much, and confirmed the same with you; but how often shall I tell you that God afflicts the Godly here in this life, more than those? But were it as you say, to what purpose do ye tyre my ears with this vain matter? My disease is extraordinary, and therefore requireth some extraordinary comfort, such harsh and unseasonable stuff as this that you bring, beside the loathsomeness of it to my sick stomach, is enough to kill a whole body. A weak stomach will bear but a little at once, and must have variety of dishes, and some pleasant sauce to draw on the appetite: you have therefore very much forgotten yourselves, in that you have fed me all this while with nothing else almost, but this one dish, causing me to surfeit upon it again and again, as being overcharged with it; in so much that now my stomach doth abhor the same: Wherefore, away with it, and let me hear no more of it (I pray you.) Certain particulars there are, against which I may justly take exception, for thou cuttest me off (Eliphaz) of all hope of comfort, and art more cruel against me then before: before thou leftest some place of mercy for me upon my repentance, but now thou shutest up mercy from me: This is unmercilesse dealing. Thou dost not reason against me, but cavil like unto some sophister, which becometh not a Man of thy years, unless thou wilt confess thyself through age to be a Child again. I hope thy memory is not so weak, but that thou art able to carry away the truth of my words, nor thy understanding so dull, but that thou art able to conceive my meaning aright, but if it be so, acknowledge it, and learn more wisdom. Thou noddest c Verse 4 thy head at me, which is a thing that much offendeth me; wouldst thou be contented with it, being in my stead at my hands? I would not offer it to the most contemptible among Men, but would strive rather to show myself pitiful and appliable to the condition of such, mourning and lamenting with them, and being inwardly touched with a feeling of their tribulation, would labour to d Verse 5 refresh their fainting soul, by the best persuasions I could devise. Thy refreshing is a devouring of e Verse 9, 10. Chap. 17, v, 2, me with open mouth; and a beating my cheeks with thy blows of reproach. I am a laughing stock, and a byword unto you continually: this f Verse 6, 20. Cha. 17, v, 2, 7 maketh my eyes to guish out with tears, and my heart to bleed within me. If I have done any wickedness whereby I have deserved this g What it is appeareth. v. 11 12, 13, 14, 15, 16, 17. Which because it proceedeth from distemper, I have but touched it in a word, as my manner is everywhere save only in the 3. chapter. usage, O how do I h Verse 18. desire that the earth would reveal it! O how earnest am I that my prayers might never enter into the ears of the Lord! O then take my heart you Archers, according to your desire, make it your mark, i verse 12 spare it no more than you do the butt you shoot at. God therefore that knowest mine innocency, k Verse 19 join some l Chap. 17, v, 3 Man with me I beseech thee to help me in the truth “ Verse 4. against my eloquent * m Chap 16, Verse 20. adversaries, who are blinded and cannot see it. Cause him to declare to the world that they flatter “ Cha. 17, v, 5 such as are in prosperity, when they make them believe that they, and none but they, are the Men whom thou O Lord favourest, and that their eyes shall be cast m Verse 5 down, and their faces confounded for this; as also for that they deem such as are in poverty, or any way distressed, for notorious sinners, and wicked persons. And as for myself, make him to publish to the people, that though I have been n Verse 6 This complaint is more large. Verse 7, 11, 12 13, 14. played upon with blows of contumely, as a tabret, which I omit for the reason before alleged, yet I shall be for all that in credit again, and tule o Tremell. Chap. 17, v, 6 Ad praesidendum populis. over the City: for hereby p Verse 8, 9 occasion shall be given to all men, to admire thy goodness toward thy seruanets: hereby, the innocent shall have cause not to fear the condemnation of the wicked; and hereby shall the virtuous and Godly be confirmed, and encouraged in their uprightness. This (I say) would put life into a dead Man, raise me out of the grave and pit, the father of corruption, where I have long lain in persuasion, as a household Servant to that great q Verse 13. Grandam of the family, among my brethren and Sisters the worms of the earth; r Verse 10. Hear this, ye cross friends of mine, and change your opinion concerning me. Syrraxis. 13. Persons. Bildad. job. Bildad. WIlt thou never leave a Chap. 18, 2. replying? It shall be thine, though thou art but one against three, yet shalt thou carry away the matter from us all. Seeing thou wilt needs have it so, thy opinion shall be best, thou shalt be Disputant, Respondent, and Moderator: likewise of the controversy between us, prescribe us an order when, and a form how we shall speak, and command us silence at thy pleasure, for thou esteeming of us as unreasonable b Ver. 3 beasts, it is but reason we should give thee place. But remember that thou tarest thy flesh * c Cha. 13.14. with thy teeth even now, where was then thy profound judgement? This is thy deep divinity, that the Lord hath perverted the order of nature, and hath done as much as if he had removed the centre of the earth or craggy rocks out of their places, in that he hath thus afflicted thee? for in his orderly course he punisheth sinners: now thou hast not * d chap. 16 Ver. 17 sinned, how is that proved? Thy * e Chap. 16 ver. 1 conscience accuseth thee not. Doth not thy conscience accuse thee? thy * f Chap. 16 ver. 23 mouth doubtless speaking from the abundance of thy heart, and so of thy conscience, confessing that thy days are consumed, evidently accuseth thee: for why are they consumed, but because of thy sins? And the event which is the best proof of all maketh it manifest, for shame hath covered g ver. 6.7, 8, etc. thy face, thy posterity is destroyed, thou art become a gazing-stock to the World, a fear to thy stock, and a spectacle of the Lords terrible vengeance against transgressors. job. Will you never leave grieving h ver. 2, 3 me with your objections, wearying me with your repetitions, and abusing me with your terms of infamy? Were it so that I had i ver. 4. erred and gone astray, yet were it notwithstanding for you to reproach me therewith, and to insult over me? Were it not more commendation for you to bear with mine infirmities (how great so ever, especially being in this case) exceedingly diseased, and in a manner a dead Man? If there were any mercy in you, the more my misery is, the more would you be moved to compassion toward me. But this showeth your, cruelty, in that you are so eager in prosecuting the matter of the Lords wrath against the wicked, that you clean forget once so much as to make mention of his rewards toward the good; which plainly declareth that thy hatred toward me (BILDAD) is greater than before, and that thou art now become a very malicious adversary of mine: For, whatsoever thou speakest against the wicked, thy purpose is to apply it unto me: in that therefore thou art so hot against them, heaping the vengeance of God upon their heads and their seed, in the terriblest manner thou canst devise, I fee the greatness of thy stomach against me. The vanity of the name of old acquaintance & friendship appeareth in you: who (were you the greatest strangers in the world) I could not have worse dealing offered me at your hands. You blame me for my affliction, whereas you ought to blame him c verse 5 rather that hath sent it: When another hath entangled me in a d verse 6 snare, is it my fault? Will you impute the taking of a Bird in a net, to the bird, or to the fowler? It is the Lords pleasure to handle me as you see, can I do withal? My manner of living hath not called for it, and since I have been in it, I have made long prayers and loud cries e verse 7 for my freedom; yet for all that he doth still so hedge f verse 8 me in, that I can see no way of cuasion. My honour g verse 9 is gone, my h verse 10 root is withered, my kinsfolks and acquaintance, are estranged, i verse 13 14 my servants k verse 15 regard me not, the wife of my bosom (though I had many l verse 17.18, 19 children by her) flieth from me; great and small, the bad and better sort of men, my familiars and beloved, hate me, scorn me, loathe me, and which is more than all this, the Lord himself is incensed against me; yea that which is strangest of all, I myself do abhor mine own body, which is consumed to nothing, having no skin throughout to cover it, but only a little about the gums, m verse 20 having such and so many following it, so many afflictions upon it, as manage their fight against it like unto the troops of horsemen rushing fiercely into the battle, each of them in their order and turn. Take compassion of me my friends, n verse 21 be not so cruel, as to harden your hearts; be not so savage as to sharpen your tongues against him that is so miserable, but let it suffice that the Lord o verse 22 pursueth me in such bitter and fearful manner as hath been described. THe only thing why you are against me is (as you pretend) because I am a Wicked man: Chap, 19, 25, 5, 26, 27. for confutation whereof, that so I may the rather draw you to pity my estate, consider with me what a wicked man is. A wicked Man is he, that is without faith, and he is a godly man that is endued therewith: for the want of faith is it that only condemneth, and the enjoying thereof, that only justifieth a man: Because all the sins in the world cannot condemn a man where faith is, nor all the good works in the world can save a man where faith is not: because no prayer, no preaching is pleasing to the Lord without sacrifice in these days, which leadeth us to faith in the redeemer to come. No transgression or offence so great, but is purged thereby, because faith can no more be without good fruits, than fire without heat, or water without moisture, nor good works where faith is wanting, any more than light appear in the world the Sun being taken out of the firmament; or life remain in the body, the soul being separated from it. Before oblations be offered to the Lord, there is necessarily mjoined ❀ m Exod 19, 10 job, 1, 5 washing; this washing, doth signify faith, where by our hearts and hands, the inward and outward man are * n Acts 15.9 purged from sin: where as otherwise we a Cage of all uncleanness, delivered over to a * o Rom, 1, 28 29 reprobate mind, and full of all unrighteousness. As therefore when the sacrifices are laid upon the Altar, the fire cometh down from heaven and consumeth them, it is an evident and infallible sign of the lords presence; so, where faith inflameth the heart, with astedfast expectation of the Lords deliverance from death and destruction, there doubtless is a sure and certain testimony of his fear and freedom from the bondage of sin and Wickedness: so that it reigneth not in his mortal body (whosoever he be.) For this faith it is neverydle, never so litarie, but always in building and repairing of the Temple where it abideth, that so it may befit for the receiving of her honourable redeemer when he cometh: always attended with such royal virtues, as may grace it in the eyes of him that cannot endure iniquity. Now let this be a testimony of my faith, grounded upon a true knowledge of the Lord, which you * c Chap, 8.21. deny to be in me, and let it be as a confutation of your reasons to the contrary (which also I desire may remain in record * f ch, 19, 23 to all posterities, and be engraven with anyron pen in marble, never to be razed out) that I rest upon the promise of the Lord, for the resurrection of my body from death unto life, the restoring of it again, after it shall be eaten up with Worms and consumed to dust, and the beholding of the glory of my Saviour and redeemer with the very same eyes which now I enjoy: that I rest upon the coming of that blessed seed which shall break the Serpent's head, and recover me together with the whole household of faith to the state of immortality lost in Adam, because he is immortal, coeternal with his Father, liveth for ever, and will make us like unto himself. I confess indeed that he hath not as yet taken upon him our human nature, neither will do it until the last days. Yet I know for a certainty, that he himself through the power of his Godhead, shall be the first that shall arise out of the grave, by virtue of whose resurrection, I●ogither with all that beleene shall be revived and quickened again. For this is the office of the Messiah, to make that good again which was defaced in Adam, and therefore I term him my redeemer: as standing assured of the restoration of this my weak and frail flesh to that happy estate which was in Paradise, a life like unto that of the Angels in heaven, which never shall have an end, and so replenished with joys, as is unspeakable. This my disease, teacheth me as much, wherein though my skin and flesh be rotten, my bones broken and so consumed that dust g verse 26 may as it were be shaken out of them, yet notwithstanding by the power and goodness of God, I am preserved alive. Howbeit though I be thus afflicted, and my faith rooted in the Zord, yet you cease not still to persecute me with your h verse 28 bloody words, denouncing more peremptorily then at the first, God's heavy judgements against me. But take heed that you pull i verse, 29 them not upon yourselves by your iniquity and cruelty toward me. For certainly the Lord will not suffer such hard measure as you have offered me, which hath pierced my soul like unto a sword, to escape the sword of his indignation. Syrraxis. 14. Persons. Zophar job Zoph. THough thou reprovest a verse 3 me I will pass it over, Chap, 29 and prosecute that which hath been interrupted: namely, that it cannot go well with the b verse 5 wicked. And here I appeal to thy own knowledge c verse 4 and conscience, whether since the beginning of the world the prosperity of the Hippocrite and wicked man hath been of any d verse 5 durance? The glory of such thou knowest touching the clouds, e verse 6 hath been brought down to the dunghill, hath vanished away suddenly as a dream f verse 8 neither do their Children g verse 10 which they enjoy according to their desire, * h cha, 21, 1 possess * i Chap, 21, ver. 16, 17, 18 any part of their wealth, flowing in unto them most happily, * k chap, 21, 10 how great soever it hath been. Be it that their sins have remained with them a long time, and that they be so sweet, that they cannot leave l chap, 20, 11, 12, 13 them, they become not withstanding at length as deadly as the poison of Asps, or the sting of the tongue of the Viper unto them. The Hippocrite and wicked must not look always to flow in wealth, neither when he is once down, by all his labour to recover his former estate: for how should he still prosper that hath enriched himself by oppression m verse 15, 16 17, 18, 19 et sequent. of the weak? The Lord in his justice must needs repay unto him, the like measure as he hath offered to others. And therefore as he hath deprived poor of their food, so shall he perish for want of nourishment: and though he have abundance, yet notwithstanding he shall not be satisfied. When he hath provided for his belly, the wrath of the Lord shall scatter it, and he shall be disappointed: if he fly the Bow, the Sword, fire, and destruction are prepared for him. If there be none to witness against him, the Heavens, k Verse 27.28 and earth themselves will lay him open, the Stones and Walls cry out against him; the Rocks, Woods, & Mountains, where he wandereth, will give forth an Echo for the bringing of his wickedness to light. There is no l Verse 29. shelter therefore for the evil doer, no place of harbour for him that useth oppression, deceit, or any way inventeth evil, or closely committeth evil, though it be but in the Chambers of his heart only, for the hurt of his neighbour. job YOu came hither to comfort me, Chap. 21. The scope of this chapter is only generally touched. I desire no other comfort a Verse, 2, 3. at your hands, then that you would let me speak my mind to the full, or at least so far forth, until I shall briefly confute your reasons: which being granted me, spare not Zophar, if thou canst take any just exception against my words to deride me. That which thou affirmest of the wicked, is not always true: because for the most part they themselves all their life time, their Children, and children's Children greatly flourish in the world. And though it be so, that he punisheth the wicked oftentimes, yet he will not be prescribed by Men, when, or how, or upon what cause to do it: being done, he hideth from them oftentimes the grounds thereof, & reserveth it to the last judgement, which is done to restrain us from rash judging. What do we know how they might be disposed inwardly, whom the Lord striketh with sudden Death? When his fearful judgements fall upon Men, who is there that can absolutely set down and say expressly, it was for such a sin committed? That which thou appliest to me, b Verse 6, 7, 8, 9, etc. that the * c Chap. 20, Verse 29. Evil ever come to an evil end, is untrue: for the Godly being taken, they for the most part (yea many times such as break forth into blasphemy against God) escape, undergo no affliction, & are no way brought under. What if a mandie before he is old, doth it follow that he is by & by a wicked man? That is no good consequence. For it is enough, that for the time he lived, he lived in good sort: and it is happy for him by the shortness of his life to prevent much misery that might ensue. Thirdly the grave is a stay unto his mind d verse 3. : because there he shall not need to fear any change as before. Lastly, the time is not so much to be respected as the thing, which is common c verse 26 to all, Prince, f Verse 28 and people, good and bad: if any g verse 33. were exempted then indeed you said something to the point. And your reproach, h verse 28 which you cast upon me because of my calamity, m●ght have a kind of pretence, if not that which followeth after this life, but that which happeneth here, being other wise then well, were to be accounted a destruction. Syrraxis. 15. Persons. Eliphaz. job. Eliphaz. WHat meanest thou to strive with the Almighty? Chap. 22 what a verse 2, 3. gain is it to him that thou justifiest thyself, or what dost thou thyself get by it? But strive while thou wilt, thou shalt never clear thyself from suspicion of b ver. 5, 6, 7, 8 all kind of wickedness. How answerest thou to the lords judgements upon the old world, was it not for their great wickedness c ver. 15, 16, 17 that he swept them clean away from the face of the earth? The Godly he spared, the rest he overwhelmed. In this it is evident against whom the Lord useth these temporary scourges: confess therefore thy injustice toward Men, acknowledge thy impiety against the Lord, whose d ver. 12, 13, 14 providence thou deniest. and return unto him in sorrow for the same, and in assurance of mercy, & he will receive thee to favour, to bless f Verse 24, 25 26, 28. thee again, that thou shalt have cause not only to praise g verse 27. him for thy freedom from this thy misery, but for thy restoring again h Verse 30. to thy former estate: Yea thou shalt be so gracious with him, that he will hear thee, when thou shalt be a suitor for others, i Verse 30 & they shall far the better for thy sake. job. In that I complain a Chap. 23 Verse 2 because of my grief, I am thought to rebel against God. O b Verse 3, 4, 5 that I might once be admitted to the presence of the Lord to plead my cause. I know c ver. 6, 10, 11 12. assuredly, that for the government of the commonwealth he would not discommend me, and so for the rest of my actions: For such speed well that come before him, which have endeavoured d Verse 7 to frame their lives answerable to his will. You take upon you to determine of the cause of my punishment, not considering that the Lord doth not ordinarily e Verse 8, 9 reveal the cause of his punishments to the dearest of his servants: Notwithstanding, you are such as will prescribe him a rule how, and for what he must punish, and a time likewise when he shall do it, setting down expressly hypocrisy, ❀ f Chap. 22 Verse 6, 7, 8 cruelty, oppression, * g Cha. 22.13 impiety against God, as the sins for which he now punisheth me. If you observe well the Lords dealing against the wicked, you shall find it to be in another sort than he hath dealt with me, for he suffereth them very long to continue in their wicked course, and to offend against him with an high hand, committing sin upon sin, until their iniquities make strong cries in his ears, (as did the old world), before he cometh against them in judgement, and he forewarneth them likewise of their destruction before it cometh. Whereas on the other side, he taketh his Children napping, when they make their first entrance into transgression. All which pleadeth for me that I have not been a notorious offender, for I have not been admonished by the Lord at any time of my transgression, but comforted and encouraged by him in my course, no Man hath cried unto the Lord against me. The Lord's displeasure hath appeared unto me by no former affliction, neither if I had been afflicted by him, should it necessarily follow that he was therefore angry with me: For he never chastiseth his children in his anger, but in his love, always in his mercy, how severely soever he seemeth to correct them, not at all in his fury and wrath, for than he should utterly consume them which he never doth. True it is, that the Lord favoureth a whole kingdom for a righteous man's sake, and that at his suit and petition it is redeemed from destruction; but this is no certain rule with him: at his pleasure he will do it, and if he have determined h verse 13.14 the contrary, many, yea, multitudes of his servants assembled together to entreat him, may not prevail with him. Nay so far are they in prevailing for others by their supplications, that they themselves * i David. Ps. 69, 3. jeremy 10, 24 (notwithstanding their often and earnest prayers) are compelled to endure affliction for a long time together, and so long indeed oftentimes, that there seemeth to be no hope at all for their relief. The wicked they oppress them, hold them in miserable servitude many years together, whole Cities and Countries they spoil at their peleasure: showing no pity to the fatherless, k verse 3 starving the poor, l Verse 4, 9 murdering the rich, wasting & devouring all with Fire and Sword, where they cannot otherwise bring the people into subjection: Yet the Lord suffereth all this, nothing regardeth their loud cries, m Verse 12 nothing esteemeth their pitiful wrongs, be they never so many, never so virtuous, never so devoted to his obedience, never so steadfast in faith, and depending upon his assistance. Hereby it is evident, that we cannot discern of the lords judgements, the variety of them is so great, that we are not able to do it, were they laid open before our eyes, and such as might be attained to, the diversity of them would cause us oftentimes to fail. But the Lord hiding them from us of set purpose, how can it be chosen but that we should err in our Verdict? For, what he intendeth by them, is one of his ways which is past our finding out, and whether they come in his love, or in his indignation is a secret which he reserveth to himself, & revealeth not to the lookers on: The substance of this chapped. is sufficiently unfolded, the drift laid out: though it accordeth not so exactly with the verses of the chapter, & so of the former: neither is that largeness need full now as in the beginning both the speakers and matter being the same. they which feel them understand better than the beholders, how it fareth with them. Howbeit, these also have no further sight into them then for their own particular estate, how it will go with them after this life. For some the Lord judgeth here, that he may save them in the life to come, with some he beginneth his judgements here in this life, and proceedeth with them afterward to further condemnation: whether of these two ways the Lord taketh with them, is best known unto themselves, others are not able to define. The sum of all is this, the Lord being a free agent, will not be tied to any one set course of government, but will be at his choice to dispose of every action according to his will: sometimes he will revenge the blood of the innocents; and sometimes he will not do it until the end of all things: sometimes the wicked go unpunished, and sometimes he poureth forth his wrath upon them here in this life. The end will show, k that this his manner & form of government (though in our understanding it seem otherwise) to have been most excellent, for order most exquisite, for equity without comparison, for wisdom most singular and admirable. Syrraxis. 16 Person. Bildad. job. Bildad THou standest very much upon thine innocency (or purity rather,) For though thou usest many words and very long answers unto us, yet that is the main of al. For confutation whereof, do no more but consider with thyself what thou art, in comparison of those heavenly bodies, (the stars of the firmament,) which are his creatures? Admirable is the Lord in his quiet, comely, and constant government of them, together with the whole cope of the Heavens carried about with contrary motions: Innumerable a verse 3 are his armies and hosts, which he hath prepared both in heaven and earth, wonderful is his brightness, as being the fountain of all other lights, giving beauty and comeliness to all other things. Hence it is that his majesty is reverenced, his power b verse 2 feared, his glory and excellency adored of all the world, which being considered, I think there is no man that dare presume to compare c verse 4 with him? But why do I speak of comparing with him that is the maker of all, and matchless in that regard; that as he is over all, so is he above all, and hath no Peer? The Moon, d verse 5 (that I may say nothing of the sun, whose beauty is far greater) together with the rest of the Planets, yea the least star in the firmament, is far more pure than man (which is but a Worm e verse 6 of the earth) far more worthy and perfect, as being framed of more simple and singular matter, and not subject to infection from beneath. Is it not so job? Canst thou deny unto me that those superior bodies are more Noble than these earthly bodies of ours, as proceeding not only from better beginnings than the defilement from which we spring; being of a more lasting, and more unchangeable substance; and yet notwithstanding the glory of the Almighty utterly obscureth their brightness, and so the rest of their commendable virtues whatsoever? And that I may give thee an instance in some of the chiefest (concerning their continuance) time will make old, and work a decay in that durable Garment of the heavens, and the perpetual motion thereof, and which is now without interruption, shall fail in the end. Now the garment of the lords majesty decayeth not, but he reigneth for ever in glory, his motion and government hath no end. job. Surely thou hast made an excellent speech and very profitable to a weak a verse 2 man, Chap, 26 a man cast down, and an ignorant b verse 3 man: For it cannot be chosen, but these matters must needs help, comfort, and be much for my learning: no doubt but they are of power to raise up the dead, c verse 5 and reform them that were long ago overwhelmed with the deluge. The controversy between us is not concerning the Lords power, but concerning the state of the godly & and ungodly; so that thy contending for * d that, maketh nothing for the matter in question, supra chap 5, verse, 2. and therefore moveth me with the standers by to muse what thou meanest? But I pray thee, doest thou notwithstanding (I have declared the contrary so largely heretofore) still immagin that I am ignorant of the power and majesty of the Almighty? It is so plain a subject that no man is to seek in it, and I should be able to say more in it, than the common sort, because I have had better means of instruction, and been more studious of these things then ordinarily men are: beside, there is no argument more ample than it: For first, to begin with the mighty power of God in the creation of the metals e verse 6 and minerals in the bowels of the earth, and reaching even unto the centre of the same, whether the influences of the heavens are thought to distill: next, to take a view of his works being many and marvelous, upon the face of the earth, and go to the Waters of the sea, and thence to the Clouds and meteors above, and afterward to ascend up to the firmament, were a matter of infinite discourse. I will therefore limit my speech, and insist in some particulars. The graves, and secret places, how deep, how dark, how far distant soever from the heat and light of the sun, yet doth he clearly see f verse 6. into them. Hell and destruction are disposed of in his providence, he hath made the heavens as a Canopy, to adorn and cover the earth, stretching g verse 7 them forth all over in most goodly manner, as far as the land or sea doth extend itself. He hath contrary to nature placed the weightier Mass of the earth above the lighter Element of the waters: the scenter of the world which is the earth, he causeth to stand unmoneable having no foundation, but his mighty hand to support it. He bindeth h verse 8 up the Waters hanging in the clouds, and ready to fall down upon the earth all at once, and to overwhelm it (as it were) in Bottles or Bags in very miraculous manner, (for the air containing the Water is lighter than it) causing them to drop down at his pleasure there, whether the winds at his command shall carry them when he will, and in as scant or large manner as he seethe good. He hideth from us his throne, * i verse 9 which he hath in the upper region of the air (whence he sendeth forth the Thunder, Lightning, and Rain) by interposition of thick clouds, very closely and sound compacted together, between it and our sight, that otherwise might manifestly be seen. He hath compassed the earth with Waters, to which notwithstanding he hath prescribed such bounds, k verse 10 as they shall not again overflow the same, as long as the sun and Moon endure. He framed the glorious Curtains of the Heavens which hang over our heads, he shaketh the mountains whereupon they seem to lean, l verse 11 as upon pillars, and terrifieth the world with his thunder. He created the mighty Whale m Serpent, verse 13. which by means of his strength, length, and greatness, is as a bar to stay the course of the raging sea: whose roaring likewise & violence is most terrible and exceeding measure, heaswageth n verse 12. in a moment. These are great things, yet are they but a small o verse 14 parcel of his omnipotency, a superficial collection only to that which is hidden from us. For we are not able to understand the hundredth part thereof, much less are we able to speak of it to the full. Syrraxis. 17. Persons. job. Elihu. job. SEeing that now you give me a breathing time, & answered me nothing (specially Zophar whose turn it is) overcome with my speech of the Lords power, Chap. 27. I will here set down the whole state of the controversy between us. Where first I must use a protestation; that (as the Lord liveth) who now afflicteth me, and hath hidden the cause thereof from me, I will deal plainly a Verse 3, 4 and use a good conscience in all things. I have hitherunto defended my innocency, which also I must still maintain, as long as I am able to speak b Verse 5, 6 for myself. I have reproved you heretofore, for calling my life and sincerity in religion into question, v●●● 〈…〉 and now I persist therein in this my last speech unto you, to the end, it may be the better observed of the standers by, and remembered of you hereafter when you shall find the truth of it. For I assure you, you shall reap little credit by it in the end. It hath ever been accounted an egregious offence to condemn the righteous, c Verse 7. the same shall be cast in your teeth at the last, in regard of me, and you shall be numbered with the wicked, and among the enemies of the Lord, and his servants. Wherefore, that it may more evidently appear, how justly I have reproved you, I will show you again wherein you have erred in your arguments, which you have produced against mine innocency, and withal, confute the grounds whereupon you rely; and afterward, I will strengthen and confirm mine own reasons, which I have used in the defence thereof. For here hath been the cause of this long contention between us; you have laboured to prove me a wicked person, and therefore thus afflicted; I have endeavoured to p●rge myself from that accusation, and to make it manifest, that the Lord hath some other drift therein, then to enter into judgement with me for my sins. THat I may begin therefore, Chap, 27 with a confutation of your assertions, whereas you condemn me for an Hippocrite and vile person, because of the greatness of my calamity: to that I answer, that affliction is common both to the good and bad, and that the righteous cannot be discerned thereby from the unrighteous, neither by a prosperous and happy estate, neither is the lords love or hatred to be valued according in the degrees of these. But if we will here distinguish aright, we must look to the demeanour, and to the disposing of the mind in the one, and in the other; and what use they make of the lot and portion whatsoever it is that the Lord measureth out unto them. And if it be in extremity of pain and grief, with what patience they are able to bear it, and what hope and confidence they have in the Lords mercies, being in the midst thereof, and even at the point of death. The Hippocrite, a verse 8 and ungodly person in such a case, or if he sustain loss in his outward estate (in regard whereof he made some show of shrouding himself under the Lord's wing, while his favour therein shined upon him) he is by and by at despair with himself, and his hope is utterly at an end. And therefore he can no more pray unto God, he can no more delight in his word, he can no longer depend upon him, no longer expect any good at his hands. He may b verse 9 cry unto the Lord (because of the greatness of his sorrow, I will not deny) but all in vain, for that he never walked before him with an upright heart, and never had any true ceiling of his mercies, but sought only under the colour of godliness, to gain unto himself these temporal riches, without any respect at all, either to the Lords honour, the good of his brethren, or the welfare of his own soul. Howbeit this crying cannot properly be termed a prayer, because he that properly and truly prayeth, * b Hebr. 11, 6 believeth that the Lord is both able and willing to yield him his help, & to reward him that seeketh unto him: For this cause, he that is godly indeed, though he be stripped of all his earthly commodities and comforts, yet he ceaseth not to be a suitor to the Lord for a new supply, nothing doubting (notwithstanding his former losses) but that in his goodness he will relieve him: Which albeit he do not for the present, accordingly as he hoped, yet desisteth he not to rest upon him, yea so far is he from being deterred from seeking unto him, (because he speedeth not at the first) that he be cometh more earnest in his supplication, more humbly minded, more grieved for his sins (conceiving the want of these, to have withheld the Lords favour from him) that he armeth himself with patience to take many denials, to wait the lords leisure, how long soever, knowing that at the last, his desire shall be granted. And when the Lord layeth his chastisements upon him the more grievous they are, the more is he pressed down with the burden of them, the more is his heart lifted up, the more fervent is he in spirit unto the Lord for deliverance: or if that may not be granted; for some ease of his pain, or else, if he will not be entreated to withdraw his hand, strength to bear them so, as he murmur not against him, but may be able willingly and cheerfully to sustain them joyfully, and thankfully to undergo them: for he considereth that the Lord doth this not to destroy him, but to save him; not that he should perish therein, but that being tried, he should be made more perfect; should have experience how the Lord respecteth such as believe in him, and can by no adversity be drawn away, from a love and delight * In a clean contrary course to the Hypocrite. Verse 10. in the obeying of his will. These things being well laid together and examined to to the proof, there will be no pretence left you, why you should account me in the number of the Hyppocrites, and ungodly, because that I evermore, even in any most bitter perplexity, have utte red forth some words of hope and trust in the Lord, and have carried myself very patiented indeed (as I suppose) and I doubt not but they that have been here with me, during the whole time of my visitation, will witness as much; especially if they regard the extremity of the pain which I have suffered: But did they see that in me, which I feel within myself, to the incomprehensible joy of my heart, namely, the love that I have to the Lord, the delight in his service, the striving within myself not to transgress in my words, the keeping of my heart upright unto him always, which is my triumph, even from the beginning of my sickness unto this present time, I make no question but they would not only come forth to testify on my side, but stand as strongly in my defence against you, even as I myself have done. Howbeit, for all this, you condemn me, because of my affliction for a wicked person, holding it for a general truth, that all men are so, who are in calamity; which is such an opinion, as there is no man having any understanding at all but is able to convince. THe wicked always to be under the rod of the lords indignation, and none but they in this life, Chap. 27 is too large a defence; Yet this you maintain; but with what success, your silence now showeth. True it is, that the Lord to declare himself to the World to be a just God, and to the end that others may be deterred from the like transgressions, and won unto virtue, doth sometimes a Verse 13 punish the wicked most fearfully, even in this life, and abundantly reward and bless the Godly. I deny not therefore but that sometimes be depriveth the wicked of all things, wherein soever he placeth his hope, as b Verse 14, 15 Children, Riches, c Verse 16 Munition, d Verse 18 costly & fair buildings, renown, and creddite, that there is no outward c v, 19, 20, 21, 22. calamity so great, but he is thrown into it, and that fear, terror, and astonishment unspeakable doth overwhelm his soul, through the many Waves of troubles which go over his back: and this to be so evident too, that all men f verse 23. that see it, skip for joy in the beholding of it, clap their hands, and hiss thereat. This the Lord doth when it pleaseth him, to the end to manifest his just and righteous judgements: But this is not the matter about which we contend, but our controversy is about his taking of a contrary course; as whether the cause of his suffering the godly to be under affliction, and the ungodly to flourish, be a thing which may be precisely determined of us at all times, or rather; whether it be not a mystery which the Almighty oftentimes locketh up in the closet of his Divine breast, and imparteth not to the sons of men? Which when we have pondered as we ought, it will appear unto us very plainly, that we must leave to busy ourselves to search into it, Chap 28, and when we have thoroughly learned how to fear g verse 28 the Lord and fly from evil, that there we must rest ourselves contented, and go no further: For this if we well understand, and practise accordingly, though it fareth not with us so happily in this present life, as with the wicked, yet in the life to come, for their momentany prosperity, intermingled also with much bitterness, we shall have never-ending joy, & freedom from all sorrow and grief. WE may perceive how infinite the wisdom of God is, Chap, 28 if we do but compare it with the wisdom of man, in searching into the bowels a verse 1, 2 of the earth for iron, Brass, Silver, Gold, and Precious stones, and for his skill in the handling and using of these: as also for the finding out of the virtues of them, being digged out of the earth. This knowledge man hath, because the Lord hath infused it into him: which had he not done, he could not possibly attain unto it, by any care or diligence. In vain then is it for him to strive for the knowledge of that which is far greater; especially when the same is denied unto him: Such as is the cause why he afflicteth the good, and passeth over the bad: For this wisdom is one of the Lords Counsels unrevealed, which cannot be b ver. 12 13 14 digged out of the earth, neither can it be found in the depth or bottom of the sea: no Gold of Ophir, no jewel, be it never of so rare and high price, can purchase it. You conclude therefore your arguments which you produce against me upon an impossibility. For you taking this as granted, that the secret Wisdom of God (which by no means can be comprehended) may be known of us: you infer thereupon notwithstanding you had condemned me for the same fault before, as if you had undergone such study for the ataining unto it, that you had indeed come unto the depth of the same in every particular, and nothing at all therein contained, had escaped your knowledge. But God himself being the fountain head where wisdom dwelleth c verse, 20, 23 and his dwelling in that excellency of glory, as no man can approach unto it: d verse 24 how exceedingly are you confounded in your judgement? The eye of the Lord is over all the earth, beholding whatsoever is done from one end of the world unto another: Is man's eye of that brightness? He appointeth to the winds e ver 25, 26, 27 and waters that are above, their order and measure; to the thunder and lightning their course; having not acquainted man with the time, neither in what quantity they shall be: how much more than unlikely is it, that he will communicate unto us those secrets of his, concerning the cause of all his judgements hereupon the earth, which he doth not impart, no not to those heavenly spirits, themselves attending daily in his holy presence? And thus much for confutation of your arguments which you have produced against me. NOw that I may strengthen mine own cause, Chap, 29 I desire of you to call to mind my a verse 2 former life, when the Lord kept me from trouble, when his countenance shined b verse 3 upon me: and his goodness in a secret and special sot did follow me; when I had abundance of Wine, Oil, c verse 6 Butter, and honey; when I was in credit and estimation in the world, had my guard and train attending me in the gate, d verse 7 was reverenced of all c verse 8, 9 men for my deserts: preferred of the princes in the judgement seat to the chiefest place, receined of the people with acclamation; blessed of the poor f verse 10 as their only comforter among men: and then to consider, whether being thus favoured, not of men alone of all sorts, but of the Lord himself, the approbation notwithstanding of all men here below with one consent, and of God above, from whom the truth of nothing is hid, can possibly be dissanulled. What is done without ambition and vain glory, with a purpose to glorify God; and to help our Brethren, and that in uprightness of heart, persuadeth our Conscience that it is well done, that the Lord will not be angry with us for so doing: All my actions in the time of my prosperity were according to this rule, which made me say in my heart, The Lord doubtless will never g ver. 18, 19, 20 Chap, 31 Because the matter of the 29. and 31, ch. is the same I lay them together: & because I handled them before in the beginning of this book, I do here only glean up such things as I thought more fit to be reserved for this place, alter my estate; will never impair, but rather increase my substance and reputation; will cause my seed to multiply, my posterity to be renowned in the world, from generation to generation. Then also I made a Covenant with myself not to offend in my affections, and not to transgress in my cogitations; which argueth that I was no Hippocrite, for such labour not to bridle their affections; h Verse 1.7 such strive not to keep under their evil thoughts; but both give way to these, and suffer their hearts to go after their eyes; nourish secretly in their bosom, incontinency, Covetousness, Hatred, Envy, Wrath, Pride, Contention, Cruelty, and contempt of God; and so they may walk outwardly to please men, that is all they regard: neither can they withal their cunning so suppress what is within, but at one time or other, itbreaketh forth. But I may truly say of myself, i verse 25 that through the mercy of God, and the assistance of his good spirit which he hath caused to dwell in me, I have so lived, that no ma● can accuse me that I have openly ●asgressed in any of the former offences; and if I go to mine own conscience, that likewise in the same manner will testify with me, that I am free from them all. This imboldneth me to call GOD to record, k verse 35 (who beholdeth me within and without seethe my heart, and examineth the ways of my good converfation: yea not to fear to call for his curses l verse 39.40. to be powered forth against mine own soul, if I have not studied unfeignedly to please him in all things. Nay, which is more, if I have not performed (through his grace,) such service unto him, as he hath well accepted, hath rewarded heretofore, and will reward again at the last, howsoever he seem now to be angry with me for a time, not that I am thereby made perfect, nor that I can claim or challenge unto myself thereby any thing at his hands, as a due debt (for by duty I was bound unto that and much more whatsoever I have done,) but that I know he both hath and will make perfect (through the absolute merits of my redeemer) shall see all the imperfections he hath seen, or shall see in any of my works: both hath from the beginning and will crown according to his promise, his graces in all, and every one of his obedient servants, and that in every particular, and in a measure answerable thereunto to the world's end. In this regard, as being assured with the acceptations of my actions in my redeemer, from whose sanctifying spirit they have proceeded, I have a clear Conscience before God. It is not my estate alone, but it is so with every regenerate man, having been endued with faith from above, to apprehend his redeemer, and strengthened by his good spirit to Walk in a good course, having laboured, and through his Grace prevailed in some acceptable measure, also to subdue and Conquer whatsoever Rebellion of his will and understanding, and to bring them into the obedience of the law of God, he staudeth freed in conscience from the guiltives of sin. It is no strange Doctrine there fore which I maintain, concerning the innocency of my conscience, from all those crimes you charge me withal in the time of my prosperity. And in very deed, the virtuous life which I then lived, declared as much, and you knew it well, though you will not acknowledge it. This my adversity which is wont to sweep away all friends, hath swept it out of your remembrance. The desire that you have to get you a name, by putting me down in that which I defend maketh you to bury my virtues that shined forth to all the world, in the time of my welfare (I speak it to the honour of my profession) in utter oblivion and forgetfulness. And therefore the good which I then did, hath never been once men ioned of you in this whole discourse: Nay, which is more to be wondered at, the good deeds which I then continually put in practice, and were admired of all men, undergo at your hands the name of dissimulation, * c chap, 22, v, 5, 6, 7, 8.9.10 and vain glory, my liberality is made covetousness; my mercy, extortion; my compassion unto the poor, oppression; my clothing of the naked, spoil; my defending of the innocent, wrong; my justice, bribery; my careful serving of God, security; my holy profession, impiety; my daily recourse unto the Lord in prayer, an abhorring of his presence. THis measure I meet withal at the hands of the ancients, Chap. 30 and such as are reputed wise: whereupon those that are base, d verse 1 and vile in the account of the world, fall to scorn, and deride me to my face. Spots in great men, are spurs to the inferior sort, to carry them so far beyond the bounds of all honesty, that a man would wonder at it. When age doteth in her folly, youth goeth a madding through her example. Men of Learning (especially being in authority and high place) erreth in their judgement concerning the godly: the rude and ignorant, bear themselves bold thereupon, and care not to offer them all abuse. It amazeth me to consider, that I should be thus hardly laid to at all hands without cause. The grave and prudent to rebuke me, is a thing wherewithal mine ears have not been acquainted heretofore; the most contemptuous among men, the scum of the people to scoff at me, those whose fathers were branded for Rogues, banished into the b verse, 3 desert, there compelled to eat c verse, 4 grass like an ox, to fly into the d verse, 5 rocks and woods, like unto the foxes, for fear of being e verse 5 apprehended, to f verse 9 Rhyme upon me, & g verse 10 spit in my face, is a matter that goeth nearest me of all that hitherunto I have suffered, & what man ever suffered more than I have done? (for what grief greater than contempt? What contempt comparable to that of the unreasonable and brutish sort, whose education hath been like unto the beasts, and behaviour as unseemly as that of the dogs of the flocks.) The children newly crept out of the shell, to h verse, 12 trip me on the toe, take me by the legs, lie down suddenly in my way, cast me to the ground, and when I am down to give a loud i verse 13, 14 shout, and having once gotten me, to hedge me in with a ring, so that I cannot escape their insulting (I say) over me, is more strange than that, and more harder to be borne. The grief of my body to increase daily, as having my veins and arteries beating even in the k verse, 17 night, when by the course of nature, sleep should draw the heat to the inward parts, my disease always raging upon me in that manner that it compelleth me to roar out like the l verse 29 Dragons crushed in pieces of the Elephants; and as lamentably as the young Ostriches forsaken of their dams. My m ver. 19, 20 flesh like unto a pot, and as black as the brand; my n verse, 18. garments polluted with the blood and matter of my ulcers; my weakness such, that I am ever swooning, and looking every hour to yield up the ghost, aggravateth the former. The fearful fight of the o verse 20, 21, 22 Lords angry countenance, to present it self evermore before mine eyes, & to terrify me as a mighty tempest doth the sea man: the God that was wont to be so loving, to become so cruel, as never to make an end in pursuing me with his plagues: that was wont to be so ready to hear, now to be so inexorable, as by no cries, no sighs, no groans to be moved to compassion, is enough (I confess) to make me utterly out of love with myself, and to drive me clean from the defence of my innocency. These very words, The learned are against thee, the Fathers of the Church are of another opinion, the judges of the land have otherwise determined, would make many a man to alter his mind: But this, Dost thou not see how every odd companion, the very runagates and shame of men, every boy, the children that are but now called out of their swaddling clouts, do play upon thee, and make a pastime of thee and thine answers? Whom would it not dash out of conceit with himself? Yet this. Thou hast no rest night nor day, thy pain is so great that thou art constrained to cry out extremely, thy body is like unto theirs that lie in the grave, thy apparel like unto theirs that live in a spittle-house, may seem much more to condemn me, but this most of all, (God himself by thine own saying) is angry with thee, yea so angry, that though thou solicit him continually, & most carefully, yet he turns his back upon thee, and will not hear. Whereunto I reply, that the wisest and most learned, Chap. 30 arising from ver. 1. et sequent: appertaining to that matter. the greatest, gravest, & most ancient men that ever were have had their errors: and this error is as old as any, to esteem of God's favour or displeasure, according as he disposeth of us for these outward matters. For thus we reason, affliction came in through sin, and had not this been, we should have lived still in Paradise, a place abounding with all manner of pleasure and delight, and into the which, no trouble or sorrow might enter. I acknowledge it so to be, & yet I say, that God for all that, is at liberty to afflict in other respects, as well as for sin, which also he doth oftentimes. There were many hot * a Debate, emulation. Galat: 5, 20 words together, with a vehement striving in his affections, to over come in Eliphaz from the beginning: but I perceived not that there was any b Thumoi. ibid. wrath in him until the last. We may see therefore how dangerous a thing it is, to be too forward in words, before we be sure that we stand upon a sound foundation. For it will bring us at the last to oppose ourselves maliciously against the truth, to slander our brethren most grossly even in those things, wherein our own knowledge, and experience being diligently examined, pleadeth for them, and so hath Eliphaz dealt by me. Anger that predominate affection in old age, hath made him forget himself; in which case, the words of the profoundest, & oldest man in the world must not be regarded. In that I am in contempt, and derision among the outcasts, the froth and filth of the earth, this portion is common with me to all good men, this is always a note of a godly man, a seal & assurance the better to confirm unto me the right and interest that I have through faith in my Redeemer, in the kingdom of God. For so it was with Noah that righteous Father. He standing out against all the World in the maintenance of this truth, that unless they repent, the Lord would bring the flood of waters, and utterly consume them all: what did they else but deride him, & those doubtless most of all that were most notoriously wicked; and among them, the most vile and contemptible in the eye of the world, being incited the rather thereunto to please the great ones, who are wont to use such as instruments to execute their malice. Neither were the children in the streets, whose manner is to follow the example of their Parents, exempted from a part in this offence. And in very deed so it is, that scorn & contempt is evermore an unseparable companion of the truth: and that there was never any one that took in hand the defence thereof, but he hath been despised more or less of the world. Error hath many ways, & so many followers: the truth but one, and therefore but few in respect that embrace it. The truth is hardly found, and as hardly kept when it is found: for he that will find it, it will cost him much sweat, and when he hath it, if he be not exceeding careful, he shall lose it before he be aware. This makes it dainty, because Industry & Care be rare qualities. Nature and Grace are opposites: in Nature there is blindness, and ignorance, it is Grace that brings us to the knowledge of the truth. Howsoever, reason may seem to be some help thereunto, yet because it is greatly defaced in regard of that it was in our first creation, it cannot apprehend without the other that which is divine. For reason can neither beget, nor foster, nor continue in us the truth, nor discern it from falsehood; but all these are the works of Grace. Howbeit, the greatest part of the world content themselves with that which Nature affordeth, and goeth no further. Hence it is, that they which attain unto the truth, are wondered at for their singularity, which procureth them many followers, and such as flock after them: and withal, the hatred of most, especially of the mighty, and renowned of all sorts, the condemnation of all degrees, save only of a very small remnant, and that because they want the light of grace to reach unto their doctrines. Even so it falleth out in this disputation, for that I defend such doctrines as are not futable to the general received opinions among men; and for that again they are above the capacity of that, man in nature comprehendeth: the learned, specially in the school of humanity, or professing Divinity without the gift of the spirit of Grace, reprehend them; and the unlearned, carried away with a conceit of the deep judgement of those their profound leaders, make but a scoff both of me, and what I affirm. Hereupon also cometh the unreverent behaviour of the children toward me: hereupon likewise it is, that no man pitieth my misery, but when they see me grow weaker every day than other, my garments more defiled through the noisomeness of my disease, my conscience more affrighted with the honour of the lords indignation; my mouth opened unto louder cries, my heart breathing out more pitiful sobs, and that unto the Father of mercies, and God of consolation himself, and yet receining no comfort: I am had in the greater contempt, and derision of all men. Which because I know from what root it springeth, and withal, that I am not the first which have sustained such crosses, I satisfy myself with this, that I have a clear conscience before God, and desire no favour at his hands, if I have not walked with an upright heart in regard of his majesty. Neither do I doubt, but assure myself, that if I hold out, (as I hope to do, through the strength of the same his grace which hath hitherunto supported me) in the fear of his Name, and confidence of his mercy, constantly and courageously in this my fiery trial: this my rebuke, reproach and injury which I now suffer, shall be recompensed me at the length, with praise, honour, reward and victory, to the great and endless joy of my soul. It is very long before the Lord heareth my complaint, my sickness hath been very tedious, and void of all outward relief, and I am now brought to the last cast, which maketh me utterly out of hope of the continuance of my life any longer: yet for all that I doube not of the lords power therein, and I know that his manner hath been from time to time, then to show himself most strong unto them that depend upon him, when themselves are most weak, then to secure his, when they are even sinking down under the burden; then to open unto them a way to escape, when they see death and the grave present before their eyes, and preparing to swallow them up. Howbeit, so notwithstanding, that he hath not always tied himself to this course, in the temporal deliverance of his servants in every particular: and therefore I stand otherwise a ver. 23.24 persuaded in mine own behalf. Elihn. Albeit I am not the fittest man by reason of my years, neither came I hither to that intent to be a Moderator in this famous disputation, but with a purpose, Chap. 32. & desire hear only: but yet Notwithstanding, for as much as I perceive there is silence on both sides, the controversy remaineth still undetermined, the auditory is like to departed not satisfied, and there is none here in this assembly, that will undertake the disciding of the matters that have been here discussed I hold it necessary, for that I find myself furnished for it, to enter thereupon: and I am emboldened to do it, be cause these Copartners descending all from Abraham, and I that come of Buz the son of Nahor, Abraham's brother, are of alliance, & job also the adverse party, who is so hardy that having none to back him, feareth not to take up arms against three, is not only of the same stock, and lineage with me, but an importunate suitor unto the Lord, for one to arbitrate the controversy. And again, because Aram my Country and Nation is of account, and renowned for courage, for wit, humanity, and human knowledge; neither is the religion of our predecessors utterly extinguished among us nor the holy faith, and profession of our great Uncle Abraham clean forgotten and abolished: therefore though I be not so a verse, 6, grave, yet am I as great, and as honourable as these Princes themselves here contending together in argument. And lastly, (which is not the least, but the weightiest cause of all the rest, and such as b verse, 18 violently carrieth me unto it) because I am so replenished with the gifts of God's Spirit, that if they should have no vent, would break me in pieces, as we see the new Wine doth the c verse, 19 barrels that are closed up, be they never so strong; and so inflamed with so great a d verse, 2.5. zeal of God's glory, that like unto the fire of a hot burning Furance, it cannot be contained, but will forcibly come forth, whatsoever resistance be laid against it. It is a high step I confess that I climb unto, and a great office that I undertake, to moderate between such learned and wife men, to determine of such profound and hard questions: and I do acknowledge that it belongeth rather to a man of more experience. Howbeit for that I see the e verse. 7, 8, 9, 10. aged are led into error as well at others, neither is true judgement always found in the gray-heade, but the Lord giveth it where it pleaseth him, enduing young men sometimes with more soundness of understanding, with more sharpness of wit, than the elder sort: having yielded them that reverence which is due unto them in giving place and leave to debate the points of doctrine in question between them, until they had no more to say on either side I cannot perceive, why I should conceive to myself, any discouragement by means of my youth, but rather in the former respects, as being called unto this business by the motion of God's holy Spirit, and it being the Lords work, assume unto myself without all fear or doubting, the authority thereunto appertaining, and proceed with courage in giving my sentence. Wherein my purpose is, to set down plainly, and omitting all circumstances of speech, to f verse 21, 22 name still the parties whom I reprehend, according as they are ordinatily and usually called. For it is a fault to use cunning this way for fear of blame, (as the manner of some is) who will not say expressly, It is you that thus offend: but the wicked man, choosing rather in general terms, and so in the clouds, in a dark and obscure sort to utter forth their minds, rather than in familiar and evident manner. This is too much niceness, and it bewrays some subtlety in us, some weakness also, and want of courage to reprove: want of uprightness to commend freely, and according to the truth. The titles, the authority, the greatness of men must not be regarded, neither must we be carried with affection toward any to pervert judgement, no partial dealing, no couloring or smothering of things must be admitted: all flattery, smoothing, fawning upon any man's person, favouring one side more than another, winking at one man's fault, and wounding the cause of another, must be banished from hence. For he that is faulty any of these g verse 22 ways, the wind of the Lords indignation shall go over him, and he shall be no more scene. Yea, he that useth any means to keep back the due execution of justice, or stoppeth the truth from coming abroad into the light, shall be taken at unawares, and perish in a moment. No man for that he is terrified with the excellency of some man's person, or place, desisting to do his office, though he hold but a low and mean place in the common wealth, shall escape unpunished: much less than may I, that am appointed to sit here in God's stead, and that in the Highest room, in a matter for the Church, and that not of the smallest weight, think it will go well with me, if I dally and trifle in it, if I look more unto men whom it concerneth, then unto the equity, & verity of the thing itself that is to be compounded. THe manner which I determine to observe herein, Chap. 32. shall not be in such a verse. 14. acerbity as you which profess yourselves the friends of job have used, but I will show myself much more mild and merciful toward him, I will make more fit and reasonable applications of my doctrines. You have exceeded all modesty, I will strive to keep myself within the lists thereof: you have condemned him for his former life, when he lived in prosperity, thereunto I cannot be induced, only I shall reprone him for his raging against God, together with the rest of his unreverent behaviour toward him since the time of his visitation. job provoked you by his speeches to deal more roughly with him, me he hath not b verse 14. touched; you were moved with anger, zeal of God's glory hath stirred me up: for that I saw the Lords glory defaced, my heart was wounded, and my spirit thereupon kindled within me; you contended for the victory after a fleshly manner, because of the assembly here present. The arguments which I shall produce, * b chap. 33 verse 3. shall be * only divine, well premeditated; yours were intermingled with much human Learning, or Leasing rather, and very much extemporary stuff. You suppose this maketh strongly on your behalf, for the evicting of job to be a wicked man, that he is handled in this rigorous sort by the Lord, who, had not his sins called for it, Chap, 32, ver. 3.11.12. All the matter following unto the 3 Cumata dependeth hereupon. would not have been drawn unto it, and therefore you are contented to be silent, and would have this very thing, together with that his striving against God, and calling his holiness into question, to speak for you, and confute him as obstinate & wilful, given over to a reprobate mind, a refuser of wholesome admonition, a reiecter of his own salvation: but I am persuaded, that the Lords hand upon job in that heaviness, doth not strengthen at all your assertion concerning the greatness of his sins, that he hath sufficiently refelled your reasons, stopped your mouths, with plain and evident demonstrations, in such wise, as that you have nothing to reply, as being drawn from the infallible rules of God's word, which from time to time he hath revealed in vision, that he hath convinced also your consciences of error, ignorance, untruth, & unjust dealing against him. And for mine own behalf, I make no doubt, though you, nor no man else beside as of himself, or by his own wisdom or profundity is able, yet the Lord is able to bring him even by me, a weaker means then yourselves, to a sight of his folly which he hath committed in this disputation, and a more reverent regard of his majesty. You see therefore what difference there is between the course that I shall take, and yours, what disagreements there is in our judgements concerning job, and to how much better an end I hope to bring the matter? Attend now while I further show you wherein you have failed. Among many other things which you have lay the unto his charge, this hath not been the least (as before I urged) that he is a perverse & obstinate offender, such a one, as by no means can be brought to acknowledge his fault, when you yourselves are culpable of this crime, and not he. For obstinacy is not to stand stiffly in the defence of the truth, as job hath done: but in an error, which is your case. Moreover, where he is innocent, there you labour to find a hole in his coat: but where he is guilty, and to be blamed, there you press not home enough to his conscience. As namely, that he standeth too much in his own light, in that he acknowledgeth not his sins to deserve so great punishment as he endureth; complaineth too extremely hereof, is not humbled enough in his own eyes, derogateth greatly from the Lord's goodness to make strong his own, dreadeth not the Lord as he ought, neither yieldeth that obedience and submission unto him as is due. The latter of these two, argueth a want of that judgement, understanding, and wisdom, together with that temper in your affections as had been requisite, for otherwise (but that ye were blinded thereby) you would not have overslipped such manifest faults: the former, a want of love and equity. Yea, it convinceth you of impudency, that you would upbraid him with obstinacy for defending his innocency, in whom you had seen an hatred of vice, and a continual practice of all virtue. Righteous judgement is accompanied with none of all these. And in truth, these laid together, first to errein judgement, then wilsully to persist therein, whom our experience teacheth, & our conscience telleth us it is otherwise, to conceive hardly of our brother, upon some fond imagination of our own, & to condemn him thereupon, without any regard of many evident arguments to the contrary, & those so clear to that we cannot avoid them, but must needs yield unto them, yea so forcible, that they drive us to utter silence, is a sin committed not only with a high hand, but bearing itself against a manifest & known truth, with a stubborn heart and impudent forehead. ANd thus having delivered my judgement concerning thine Accusers, Chap. 33. I now (job) a verse 1. convert my speech wholly unto thee. And seeing my words are not vain & idle, but of weight, pure, perfect; not rash & inconsiderate, but grounded in me before, and thoroughly premeditated for this purpose, not proceeding from a prejudicate opinion, but from the singleness of a sincere b verse 3. heart, from a well tempered affection, from a mind rightly disposed, afford them thine attention. Which also thou mayst do without c verse 7. terror or astonishment, because I am not as the Lord, whose glory would overwhelm thee, nor of that excellency as the Angels, with whom thou mightest not for their beauty & majesty (above that is in man) be familiar, but such a creature, into whom the Lord hath inspired a human soul, such a one as is framed of the same d verse, 6. matter, appointed to the same condition, of the same lineaments, proportion of body with thyself, and as is every way according to thy desire. I will take therefore the lords e verse 6, part, stand for the defence of his justice, deal with thee hand to hand, calling for no man to assist me, that so the combat may not be unequal as before. And though I be appointed to compound this controverfie, and what end I make of it the same must stand, yet for all that, it shall be lawful for thee (according as thou hast often desired) to give in thy f verse, 5, 3● reasons, demand mine answers if thou shalt have aught to say against that shall be alleged by me, before I grow to censure thee. WHerefore, Chap. 34. that I may bring my allegations against thee, as I have done against thy Accusers, the first accusation which I have against thee, is for that thou affirmest the Lord can find a verse 8, 9 There is none iniquity in me. nothing against thee if he would examine thy deeds never so strictly, whereby he should afflict thee in this manner, unless leaning his revealed will, which he hath given as a perfect rule of our life, should go unto his hidden and unrevealed will, & thereafter, not because of thy deserts, but because of his own decree, execute his judgements upon thee. When in truth the most righteous man, if he should be handled accordingly, deserveth by reason of his transgression, not only the most extreme temporal calamity that can be devised, but endless torments in the life to come. For be it, that the Lord hath engraven his will in the tables of thy heart, & many ways purged the same by the fire of his spirit, it being notwithstanding wholly corrupted, unless he should consume it all, how can it be all pure? it being deceitful & wicked, ᵃ above that any man knoweth or conceiveth, how canst thou say of it, that because of some good inclinations therein, that it is utterly clean from all sin? Hence it is, that in the defence of thine innocency thou goest too far, when one while thou utterest forth this voice, verse, 10. My innocency is thus, and thus, yet am I handled in this grievous manner as you see: and hereupon complainest continually, though somewhat more warily of the Lords hard measure which he offereth thee, in a bitter style, and in thy heat, the fit of thy disease coming strongly upon thee, criest out openly of his violence toward thee: when anotherwhile thou appealest to the Lords Tribunal seat, desiring to have thine innocency there tried, and that so securely and confidently, as if thou hadst to do with a mortal man: with so little awe, and honour of his Majesty, as if he were meaner than the meanest upon the face of the earth. There is no reason indeed thou shouldest yield to the imputations that are laid upon thy former life: and there is as little reason thou shouldest go about to clear thyself from all offence, telling us still that thou art pure, and there is no iniquity in thee. What if in regard of men thou wert unblamable, what if in regard of thine own conscience thou were upright, doth it therefore follow, that there was nothing amiss in thee in the sight of b verse 12 God is greater than man. God? But howsoever it were with thee before, sure I am that for this action thou art greatly to be blamed. For while thou indevourest to maintain thine own innocency, thou art so hot, Chap. 33. ver. 9.10.11. and headstrong in it, that thou forgettest the lords righteousness: so that there being a gain one way, there is a greater loss another way; getting honour to thyself, thou impairest the honour which should be given to the Lord: beating down these thy fleshly Accusers, thou openest a gap to the spiritual and capital A c●user Satan, the better to bring his bill of Indictment against thee, and to charge thee of blasphemy: and I see not how thou canst escape it neither, unless it be so that thy heart and thy tongue have not consented together, which is the most favourable construction can beyeelded in this behalf. It must needs be confessed, that the unjust imputations of thine Accusers, laying to thy charge very confidently, one after another, again & again, every one in his order, beginning, proceeding, & ending with them, things whereof thou art no way guilty, were great means to draw thee to this excess: yet will not this excuse thee. The like must be acknowledged of the complaining of thy calamity, so odious, that it would loathe the ears of any man, so tedious, that it would tyre the patientest spirit in the world to hear it: which declareth that it cannot be chosen, but that it must be highly displeasing to the Lord. Neither will this free thee from blame herein, more than the former, that thou wert compelled unto it through the violence of thy disease: whereby thy heart being grieved out of measure, thy affections exceeded the mean. For these are temptations wherewith the Lord useth to try what is in man, which he biddeth him resist, & not yield unto; showing him withal, the danger that will ensue upon it if he do not withstand them: as that before, as long as he fought manfully against temptations, he was under the Lord's banner, now for his cowardice, he is brought under the captivity of Satan. This Satan, moving my familiar friends to revile and slander me, shall I go so far in the justifying of myself, that I shall deny that I am a finner? This thou dost, in denying that thou hast not transgressed against the Lords revealed will. For sin is a breaking hereof, without which there is no fin, because of which only, and for no other cause, all men are finners: so in the case of affliction: when the hand of God lieth heavily upon me, to try what is in me, shall I suffer the corruptions of my heart to break out without restraint, & think that I have not offended? When there is no more noble victory in the world then to subdue it and keep it under, nothing that can redound more to my reproach and shame then to give it way and let it prevail. When if I do the one, heaven shall be my reward, if I do the other, my portion shall be the same with his, that working upon my corrupt affections, accomplisheth his desire in them, and conquereth me? This is it therefore that putteth a difference between the Citizens of heaven, and the firebrands of hell. The one bear with patience and long suffering, cheerfully and thankfully the Lords chastisements, suppress their evil affections, abstain from evil words: the other, yielding the rains unto both, murmur and grudge in their hearts, curse and blaspheme with their tongues, whensoever they fall into any calamity. Though peradventure thou goest not so far as this, yet that thou moderatest thine affections no better, but givest way unto them, as thy words do bewray, doth evidently show, that there is great wickedness and rebellion even in thy heart against God, and that thou art not far from the blasphemy of the same. But to prosecute a little the matter of grudging, Chap. 33. ver. 8.9.10. and repining against GOD, (for if we may judge by thy words, thou dost no better) this very one fault alone maketh evident to all men, that thou thinkest thyself more just than he. For no man is stirred up to anger, moved to impatience, and murmuring against a thing, but he conceiveth a reason unto himself, why he is so affected, and that reason he approveth of, as the strongest and soundest of all other, and disalloweth the contrary; accounteth of this action of his, as just and right, and of whatsoever opposeth itself unto it, as unjust and unrighteous. Whereas therefore in this time of thy visitation, thou subscribest not to the lords ordinance, submittest not thyself, neither willingly referrest thyself wholly over unto him, to do with thee whatsoever best pleaseth him, he not revealing the cause thereof unto thee, waitest not, nor expectest with patience until it shall please him to declare the same, but art out of measure discontented withal, thou preferrest doubtless thine own wisdom before his, thy righteousness before his that is most righteous, and so justifiest thyself more then God. Even to wish and desire only, as thou dost, that is might be lawful for us to dispute with God about our trouble, though there be no purpose in us to accuse him of injustice, is a sufficient argument to prove that we are not pure, because God is infinitely greater, more to be admired, and honoured for his excellent virtues of wisdom, justice, together with the rest of all sorts, than any of the sons of men, than Adam himself in his first creation, yea then the Angels themselves, howsoever adorned with most divine parts. O how much better therefore had it been for thee, not to have inquired of the cause, but to have been still and silent when the Lord struck thee: not to have called into question his judgements, but to have reverenced them, not to have demanded why, not to have stood in thine own defence, not to have called for his indictment: but to have humbled thyself under his hand, to have trembled & feared when he held up his rod against thee, to have confessed thy faults, brought thine in ditement in thy hand, even to thine own condemnation, cried out and exclaimed against thyself, instantly craving pardon, for that thou wast disobedient and disloyal unto him. IS this such news that he shutteth thee up in prison, Chap. 33. verse 11. that hast no way offended him as thou supposest, & will not let thee know the cause of it though thou a ver. 13, why dost thou strive with him? strive & struggle with him never so much about it? For is he b verse 13. He doth not give account of his matters. bound to communicate his secrets to man? are not sundry of his counself so c God is greater than man. Verse 12. wonderful, that being laid open, man cannot comprehend them? are not many of them such, that it is not for his profit to be made partaker of them? We have the law of Nature, or Moral law written in the tables of our hearts, and a great part of his will delivered unto us in visions and dreams from time to time, even before our eyes to guide us: And withal, he d verse 14.15, 16, 17. forewarneth every one of us in his time, in his place, severally before hand, more or less, either by one means or other, of his secret judgements, which he determineth to bring upon us, though our dullness be such that we see it not, our carelessness so great that we observe it not, but shut our eyes against the means when they offer themselves, and against the daily admonitions which he giveth us in other men's harms, whereby he intendeth to instruct us. Oftentimes c verse, 14, 29 he doth this, useth all these means, leaveth no way unattempted, that may stir us up to prevent his judgements. And there is no wise man, though peradventure at the first he may stand amazed, not knowing how to demean himself, but at the last will be admonished. Some there are indeed that will take no warning, the first, second, third, fourth, fortieth caveat, because they are hardened in their wickedness, will do no good upon them. It is just therefore with the Lord, not to vouchsafe to manifest any further unto such, or to give them any more the least light into the cause of his proceeding against them: but they, denying after so many admonitions to hearken unto him, it is a righteous thing with him, to deny utterly to communicate his will unto them: to refuse afterward to gratify them never so little, that have refused his instructions so often tendered unto them, though they make loud cries unto him, be most earnest and importunate with him about it. True it is, that all his counsels, all his judgements, which he hath decreed upon the sons of men, he participateth to no man, to no Prophet, to no Angel, but yet many more of them to his faithful servants, then to others. Howbeit, he forewarneth every man, and that sundry times, either when he is sleeping, by some divine dream, such as greatly disquieteth him, or when he is waking, by some vision in the dead time of the night, or in some solitary place in the day time, fit for contemplation: or else, if these will not stay him from transgression, by the execution of the fearful, and grievous punishments f verse 16, 17, 18. foretold therein upon him. As by afflicting of him so in g verse 19 body, that he can take no h verse 20. sustenance, but hath a loathing of the choicest food that can be prepared for him: and hereby hath his i verse 21, 22 flesh consumed, his bones dried up, and is ready to enter into the pit. And then withal, sendeth unto him some Man of knowledge, of excellent and rare gifts, such a one as if thou shouldest make thy choice of the wisest and best disposed persons in a whole k Verse 23 Country, thou couldst not find the like, culled out of the World, and set apart for this purpose, roundly to tell him wherein he hath offended, and sound to instruct and inform him of the way that he must take for to get l verse 23 out of his misery (for the Lord doth not his work by halves.) Which if it cause in him an acknowledgement, m Verse 27 & confession that he hath offended the Lord, and grace to n Verse 26 call upon him in assurance of his mercy, he shall command that Prophet of his to proclaim o Verse 24 unto him that his sins are pardoned, & a reconcilement is made with him. And so shall his strength notonly be restored to that it was before, but renewed p verse 25 again, and made like unto that it was in the prime, and flower of his time: his q Verse 28 body shall be freed from all affliction, and the same, together with his soul, not only saved from eternal darkness, but made partaker, of the joyful light of the Lords most glorious presence, the fullness, and perfection of all blessedness. COnsider job seriously with thyself, Chap. 33, v, 31 Mark well job. whether the Lord hath not used these means, to reclaim thee from thy unreverent carriage toward him, in this thy calamity? For he calling upon thee these ways, thou oughtest to have given ear unto him forthwith, & not to have deferred the time to return unto him; for thee to be dull of understanding, or to harden thy heart when thou understandest, are such faults, as he cannot endure. He having acquainted thee with his mind once: And again, he loveth not to beat it into thy head any more, neither can he abide such a dullard as is not capable of his meaning with competent instruction, but delighteth in such a one, that assooone as he admonisheth him any way, will stir up his wits by and by, and labour to conceive what he will have him to do, and when he hath attained unto it, be forward & careful to accomplish it out of hand, whatsoever it is. This is his course with all men. He faileth not to give them such, and so many instructions, as shall be sufficient for them: but he will not go beyond this stint. He alloweth every man time enough to advise of his admonitions: but this being expired, and refusal made, though he be sought unto with tears and lamentation, yet will he not incline his ear. But this thy affliction, which is one of the means, whereby the Lord useth to instruct us, and proveth his greatness above that which is man, (for what man is able to bring any trouble upon the Lord) no less than the arguments hitherunto produced, which I have drawn partly from the nature and admirable virtues of the Almighty, partly from the ignorance of man, not able to reach unto his counsels, partly from his dullness when he is admonished of his judgements not to understand them, and partly from his carelessness not to mark when he informeth him: this thy affliction (I say) still continuing upon thee, plainly declareth, that though he hath peradventure forewarned thee before of his displeasure for thy misdemeanour in thy speeches, yet he hath not as yet given thee over, but still offereth thee salvation upon thy repentance. Which because thou canst not be persuaded unto, he doth handle thee more rigorously, and increase his anger more & more, that thereby thou mightest be compelled unto it. Neither will he be induced to listen unto thee, for the easing thee of thy extremity, until such time as thou do acknowledge thy faults committed against him in this action, and humble thyself. Whatsoever therefore thou conceivest of thy scuere chastisement, the end thereof notwithstanding showeth, that it is for thy good. For what can be better, than this way to imprint in thy mind, none otherwise then by dreams and visions that either the Lord hath already (and hereof I am persuaded for mine own part in regard of thy present evil behaviour) or should have, by some other greater transgression, which he foreseeth thou art about to fall into, something against thee, that so thou having offended (as doubtless thou hast in the words that have passed from thee in this thy misery) thou mightest lay to amend: or seeing thee running into some more notorious offence, by this visitation thou mightest be prevented and stayed from it: thy pride of heart, Abimelech Laban. (for hereunto thou seemeth to be very much inclined, than the which no pain is more dangerous unto Man, nothing more detestable in the eyes of the L.) might be pulled down. Not miserable. and wretched therefore as thou supposest, but most blessed, (but that thou canst not see into it) is thy estate now, in respect of that it might have been, if thou hadst been let go● on in thy course, without correction. But most happy of all, in that the Lord hath raised up one (and let it be admitted that I am the man) to put thee in mind of that is amiss in thee, and so to redeem thy life from perishing, by believing the Lords promises made to all penitent sinners, through the immaculate Lamb slain from the beginning of the world; not to look upon thine own righteousness a verse 23 being altogether imperfect, but to seek to be made righteous through him, whose righteousness alone is able to justify thee before God; Even such a one as will be an earnest suitor ★ b james 5. unto the Lord for thee, and never give over, until he hath obtained for thee atonement with the Lord, a recovering again, or rather a doubling of the Lords favourable countenance unto that thou didst formerly enjoy: I infer this conclusion, because these things here arising from the 31. verse are brought in according as every thing else in Elshu. His speech looketh that way, as a proof of the 12. verse of this 33. Chap (Viz:) I will answer thee that God is greater than man. inward comfort, peace of conscience, a confidence that thy sins are forgiven thee, much greater than that thou hadst before, which also he shall publish in the ears of the congregation to thy inestinable consolation, and joy of heart. All these are plain evidences of the lords greatness; the greatness of his wisdom, mercy, and justice together with the rest of his attributes, which are as unseparable as is his Godhead: above that which is in man. THis I have spoken not with a mind to overthrow thy innocency, which I wish rather thou wert able to approve, that so I might a Cha, 33, v, 32 I desire to justify thee. contend for it: but that thou mightest see, what important reasons there are to the contrary. But if thou think still, notwithstanding I have used all these prooses, to beat down that high conceit of thine, concerning purity and perfection, which thou exaltest above the Lords, that thou hast committed no fault in the carriage of thyself and thy cause, in this disputation, but art void of all blame, neither haste gone to far in the justifying of thyself, but given God his right to the full: produce thy b Verse 32 arguments and disprove me: which if thou canst not do, then let me proceed unto that which is behind; and while I utter it, hear me with all attention c verse 33 Keep silence. and patience, and I assure thee the matter d ver. 33, I will teach thee wisdom shall be so profitable, so necessary for thy learning, so replenished with Divine and heavenly wisdom (for as I said in the beginning, the Lord hath inspired it into my heart from above) thou shalt not repent thee of thy diligence. Chap. 34 I refer me to the Wisemen e verse 2 here present, such as are able to discern, whether in saying thou art f ver. 5, righteous, innocent, & pure, God hath not done thee right, for thou hast not offended, no way deserved this grievous calamity, thou dost not openly speak against God? Let this whole assembly judge, whether thou shouldest do thyself most injury, (or to use thine own phrase) bely g verse 6. thyself most, if thou shouldst acknowledge to have transgressed in this thy affliction: or the Lord if thou shouldest deny the same? Who seethe not that these and such like speeches of thine, bring thee into derision, h verse 7, even with the very scum of the world, of whom thou so much complainest, and make all Men of knowledge, among whom thou hast been numbered heretofore, ashamed of thee? And in truth, is it possible any man to forbear to scorn thee in an holy and Godly manner, thou carrying thyself in contemptious sort against the righteous God? No marvel though thou hast reproaches cast upon thee at all hands, and it be a thing as ordinary with thee, as thy meat or drink i Drinketh scorufulness● like waters. ver. 7 digest them as thou canst: seeing thy words, and the words of them that are at defiance with God k ver. 8 agree together: thy actions, and others are very consonant? For is not this a position with such, and do they not express it in their practise, that the Lords care doth not extend to all alike, good, and bad? Let a Man live as he list, or let him keep himself within the compass of Gods command the best he can, all is one, his regard shall be the same? And is not this also an axiom l ver, 9 with thee, & doth not thy behaviour declare as much? How say ye that are men of understanding? m ver, 10 Is not this good stuff? Can there be any greater pulbacke to the Servants of God, then to persuade them, that let them endure what they will for his sake, let them be as serviceable as possibly can be unto him, there is no recompense notwithstanding in store for them: but the undutiful, the disobedient, the obstinate and rebellious, shall be in like reckoning and account with him, for all that? If this be not to esteem of God as of one that hath no respect unto his followers, beareth not a beautiful mind to such as depend upon him, neglecteth the duty of equity and love to those that have by all means possible sought to please him, and to win his good liking: what may we imagine it to be? If this be not to disannul gods providence in general, and his special providence over his Church, and Children? what shall we make of it? If this be not to turn the Lords excellent order in the government of the world, into confusion, what is there that can do it? FOr the confutation therefore hereof, Chap. 34 and that we may purge the almighty of this blot of disorder, & injustice in his Kingly office, which he holdeth over all the Princes of the earth, people, and Nations, as supreame-head to dispose of all things therein; and concerning all men from the highest and greatest Monarch, unto the lowest & meanest subject: look up with me ye that are Men of knowledge, to the firmament of heaven, and see what an excellent order he keepeth there: Behold the face of the a Verse 15 earth, and observe his government there: consider that he alone created all things at the first in those degrees, in that goodly and amiable order, in which they now remain; fashioned them unto that comeliness, wherein they are; continueth them still in frame, that he alone (howsoever it my seem to be the work of man) is the deviser of the laws, decrees, & ordinances of every well ordered commonwealth here beneath, and that as he is under the authority of none but hath an absolute power over all in himself, is in nature most wise, holy, righteous, abundant in kindness to all, so is his eye of goodness reached out chiefly unto such: his arm of protection principally streached over such as devote themselves unto his service and obedience, neither may any shorten away or alter the course of them. For he having provided them for these, the property of them must not be changed, but they must have them in the chief place: and first every one according as he shall be found most worthy, in the performance of his duty. Which course of his, though it be not always on foot, neither will he observe it still, as soon, and as often as he would have him: yet he faileth not b Verse 13 evermore to keep it first or last; in this life, or that which is to come, according as it shall seem best unto him to put it in place & execution. But if he should deal with the godly after this rule continually, and never serve from it here in this life: yet according to thy desire for thyself, those that are most virtuous of all other, should be never the near for reaping of any temporal blessings (no nor spiritual and eternal neither) any favour or mercy whatsoever, more the the wicked. For thou makest thy supplication that thy worthiness might be thought upon, which alas, were it c verse 14 straightly looked into, how wouldst thou, together with all the living, be deceived of thy hope: & in stead thereof have the curse of God always following thee at the heels here in this life, & the sentence of death and condemnation after this life ended, to pass upon thee and them, to the utter consuming of all flesh d verse 15 . I suppose job thou art of more understanding e Verse 16 (and I pray thee if there be any thing in thee mark what I shall say unto thee) then so to conceive of him that is the founder of the law, as not to be a lover of f Verse 17 equity, which is the only thing that it intendeth to bring men unto. For to give the Lord his due, and man his due (which is nothing else, but equity and justice) is all that it requireth. And I think thou art of more discretion, then to believe, that he which is Lord over all the world, should be an enemy unto right, a chief pillar to support his Kingdom. I persuade myself, thou wouldst not dare to complain publikcly of a man of eminent place and in great estimation, for the due execution of his office, much less to speak evil of a King g Verse 18 that commandeth to death whom he will, that appointeth what punishment he will, how extreme soever unto offenders: remember then, that thou hast been too forward in thy accusations against him that is highest, and most eminent, above King and Kesar, mightiest and greatest Emperor or Monarch of the earth, infinitely lifted up above that prince and god of this world: which ruleth in the air above those glorious thrones, principalities and powers, in heavenly places: that is renowned before all, most absolute in his place, and without exception, more perfect, and complete in himself, than the virtues of all men joined together in one could make him; that regardeth not kindred, nor country, nor condition, but valeweth one as he doth another, weigheth every one in the same balance, putteth no difference between the learned, and unlearned, rich and poor, Prince h Verse 19 and people, but esteemeth of each person in like sort, because he made them all; put no distinction between them in nature, but framed them of one and the self same substance equally. The difference that is, is for order sake among ourselves, which he will have to be kept, and an account to be yielded him according to our degrees: But in respect of himself, there is no privilege, or prerogative belonging to any above his fellows: Because there is no man, but is his subject, and bound in like manner as others are to obey his Laws: to which all mankind without any exemption are tied, under pain of eternal damnation to submit themselves. Against him there is no Man that is able to make resistance, in respect of him whole Nations and Kingdoms are as one i verse 15. Man, altogether unable to withstand his power: at his pleasure these must be translated, k The people shall be troubled at midnight. verse 20 and brought to nothing: and then too when they seem to be l verse 20. They shall die suddenly. furthest of all from it, must perish in a moment, and come to confusion, and that without any ado, without the help m Shall take away the mighty without hand, verse 20 of Man: the beck of the Lord only shall either change and alter them in another form, or cause them utterly to vanish away, according as his will is, and so too, that they themselves notwithstanding being judges n verse 23 shall be compelled to confess, be hath done them nothing but right, nothing but that which is reasonable, and equal. Whereas therefore they having escaped a long time for many notorious crimes, Chap, 34 they now committing nothing so foul and heinous as heretofore, the Lord notwithstanding breaketh out against them, and bringeth them to destruction is no strange thing, because his eyes were upon their former a verse 21 ways, neither were any of them hidden from his sight. For there is nothing past but he keepeth a register of it, nothing so b verse 22 closely, secretly, obscurely, or cunningly done, but he beholdeth it even as clearly, as when a thing is acted in the face of the World at Noonday. Which though he will not seem to see for the present, yet afterward lest they, or others by the example of such, should flatter themselves in their wickedness, or imagine him to be forgetful of that which is past, or ignorant of that which is committed in the dark, or else unjust in suffering iniquity to go unpunished: ho will make it evident to all Men, that he marked it well enough. Howbeit even then he will so moderate the matter, that their mouth shall be stopped up from complaining of hard measure, and shall be forced to acknowledge, that it is nothing above, but rather much less than their sins have called for. If any suppose that their might or multitude, may exclude them from the hand of the Lord, they deceive themselves. For the Almighty is of power to turn their Sunshine into darkness, their glory into shame, how strong d Verse 24 and puissant soever they be, that have played the rebels against him: And let them be sure, though all men conceal their misdeeds, or be are them out in them, maintain and defend them in their wickedness, yet he is of strength to draw them out of their lurking places, and set them upon an open theatre, e Verse 25, 26 and there to cause their abominations to be written in great Capital Letters, to be read of all the spectators, not of one City alone, but of the whole company and host of Heaven and earth. And all for this cause, because they refused to understand f Verse 27 when they might, what belonged to their good, and contemned the God of their salvation. The cry of the poor, whom they have oppressed g Verse 28 with their infinite wrongs, piercing the heavens, and ascending up unto his throne, hath caused the Lord to descend down, & make them feel the force of his Arme. Whom when he hath broken in pieces, and utterly consumed with the strength thereof, he than giveth a time of refreshing h verse 29 unto those his supplyantes, establisheth peace in their borders, for the time to come, even as long as they continue loyal and dutiful subjects unto him, in such sort that no man, no i Who can make trouble? Ver. 29 Tyrant shall be able to trouble their tranquillity, for the Lord frowneth upon him who dareth to take his part. The hatred that the Lord beareth to the haughty and proud spirit, to the cruel and savage heart, on the one side, provoketh him to pull him down: the goodness of his nature, k on the other side bindeth him to help the afflicted, and through his power he bringeth to pass whatsoever he wil These as they go together, so are they unchangeable in him, and therefore when he will shake off the yoke of the oppressor, be he never so mighty, from the necks of the distressed people, it must be so, there is no changing of his mind, there is no persuading him to the contrary. Nay, they that shall go about to do it, though they be whole nations, l When he hideth his face who can behold him, whether it be upon nations, or a man only? verse 29 Chap, 34 and countries: yea though all the world should be met together about it, and deal with him only by way of supplication, he would be so far from condescending unto them, that according as ho maketh the Mountains to tremble, so would he make their hearts to quake with the sternness of his looks. THere is no striving therefore job for thee with thelord: if a Ver, 31. Like unto that, Psalm 3, verse 8 his pleasure be to afflict thee still, thou must be contented with it, if to send thee deliverance thou must praise him for it. But if it shall seem good unto him to be gracious unto thee, and to redeem thee out of this thy trouble, upon thy calling to mind how lewdly thou hast behaved thyself in this thy misery, than there is no further b I will not destroy. V, 31 danger behind: Otherwise, his indignation shall hang over thy head still, though he forbear thee for a time. Let me advise thee therefore, to that which belongeth to every man's duty, which is, that though thou know nothing amiss in thyself, yet because the Lord is clearer sighted than thou art, cry unto him for mercy, profess thyself to be ignorant of many things, and desirous c If I see not, teach thou me. Verse 32 to be taught of him; unable to stand of thyself, & willing to be strengthened by him; a transgressor of his covenant, a grieved sinner, and that thy care is for nothing so much as to be reconciled unto him, and d If I have done wicked I will do no more. V, 32 lead a new life, thereby to have his favour continued unto thee. For the way that thou takest to accuse the Lord as a rigorous judge, and to assume unto thyself so much wisdom, as to prescribe him how to execute his judgements: is in no sort to be admitted. And be sure if thou despise my counsel and proceed in it, e Verse 33 he will not assuage his wrath, but be incensed more and more against thee. And now thou hast my mind, against which in the defence of such absudities as thou hast broached, I think thou canst have very little to say, but if thou haft any thing thou mayst produce it. If thou neither wilt nor canst answer any thing for thyself (for one must needs follow because thy mouth is stopped up) I am contented to endure the censure of them that stand by, being men of wise doom, f Verse 34.35 & judgement, whether I have not clearly proved thee to be a man wanting both knowledge and discretion? My prayer therefore (for their silence showeth that this whole company doth consent unto me) unto the Lord for thee is, that he would follow g Verse 36 thee on still with his corrections, even so long until thou be so humbled in thine own eyes, that thou shalt acknowledge thyself to have transgressed in thy answers unto thy friends. This my prayer though it may seem very harsh, yet surely it is such, as I know not how to make a more profitable for thee, because if thou shouldest be permitted to conclude according to thy proceeding hitherunto, albe it the Lord did afflict thee at the first, for no great extraordinary or flagitious crime, yet as he hath already laid his hand more heavy upon thee, for that thou growest every day to an higher degree of sin, so shall he be forced (thou increasing in thy contumely) to augment h Verse 37 the weight thereof till he shall have thrown thee down unrecoverably. And verily it is to be feared, that unless the Lord show himself mighty in subduing the rebellion of thy heart, thou art growing apace into a most dangerous estate, insomuch that (say what I can in the Lord's behalf) yet thou wilt for all that clap thy hands at me as thou didst at thy friends, in token of victory; wilt also multiply words at the length, notwithstanding thy present silence, to the defacing not of us alone that are the image of God, but to the blemishing of the beauty of his own honour. The zeal of this glory of his, maketh me to desire of him to keep thee still under his chastisements, because I know there is no better way to give thee a light into thy errors, and to teach thee what belongeth unto thy duty toward God, than this means. FOr this duty thou art still to learn, Chap, 35 otherwise thou wouldst have more government of thy tongue, then thus to overshoot thyself, and say: What justice may be expected at the hands of the Lord, when he hath no more regard of the innocent crying unto him in his oppression, a verse 3 then of the most wicked liver. b chap, 7, 20 And as for affliction, it is a great word in thy mouth * c that there is no use of that, c verse 4 & therefore for me to pray for the continuing of that any longer upon thee, whereof thou hast had too much and too tedious a trial already: is but a vain thing. This is that which every man condemneth in thee for a fowl fault, which I must now again, (and the rather, because thy friends have not satisfied the auditory in it) take in hand to confute. Be it therefore that the Lord putteth no difference between thee, being a good man (for I know this pleaseth thee well, and I am contented to grant it thee for disputation's sake) and another man that is evil, but afflicteth you both, scourgeth you both alike, and in the same measure & manner: Wilt thou challenge him for it, that is so far above thee, d verse 5 as the heavens * d are above the earth? Why dost thou not rather consider, that as the wickedness of the other cannot hurt him, so cannot thy goodness * e Shethakim though it properly signify the upper region of the air, and so is used for the clouds, as coming of Shathak contundere to break in pieces, noting thinness & the subtleness of the substance of it, yet it is taken oftentimes and so here, as the matter showeth, for the highest part of the heavens which we see, verse 6.7, profit him or make him indebted unto thee. For howsoever it fareth with the actions of men, be they virtuous, or be they vicious: look notwithstanding what the Majesty of God's king doom hath been from everlasting, it doth still remain the same without any increase, or decrease at all: Indeed in respect of us, it is otherwise. For the godly inciting others to the praising of God, and a virtuous life by their good example, the ungodly drawing on others to the contemning of his name, and casting off all care to do well, by their inordinate walking: do in regard of men, added honour and dishonour unto the Lord's kingdom. Howbeit, this is nothing to the amplifying or impairing of it, as it is in itself. For so the brightness of it is in that * f Psal. 16, 2. perfection, that no blot can stain it; the glory of it in that excellency, that no beauty can be cast unto it, more to adorn it. Understand then, that if the Lord please to bestow health and other blessings of this life upon us, it is not because he hath received any good g Introduced because of that ver. 2, of this chap. from us, that moved him to affect us, but it hath proceeded merely from his own merciful inclination. Or if he please to execute his judgements upon the reprobate ones, or his chastisements upon his own, having disobeyed him; it is not for that his kingdom must needs go to the ground, did he not avendge himself upon the one (according as it is with a man if he prevail not against his enemy) and did he not cause the other by some fevere means to come in again to do him homage. But for that the end why he made the world, the preservation namely of the elect should be frustrate, if he should not sometimes proceed unto judgement even here in this life against the one, and his ordinance and decree concerning the other, namely the salvation of their souls should be made void (if he should not keep them under discipline.) Let the latter be thine own estate, which if it be so good, shall not the Lord deal well by thee in continuing this calamity yet longer, seeing that which thou hast hitherunto endured, hath not (how bitter and grievous soever it hath been, a thing that thou still complainest of) wrought that in thee (Viz) humiliation and repentance for the which it was imposed? But if thou still urge, thou canst not see how this should be, because thou art righteous; h verse 2 weigh with thyself, that the Lord hath some good drift in every action of his, & because he inendeth neither his own i verse 7 good, nor the good of the wicked and reprobate, in this thy conflict, he must needs intend thy good therein. ANd I pray thee is thy righteousness so absolur, Chap, 35 that thou needest no discipline? Indeed thou wouldst be more a verse 2 righteous than God, because thou having been an obedient subject unto him, he handleth thee like a rebel, b verse 3 and when thou wouldst confer with him about it, he c ch. 30, 20, 31 35 will not be seen. But I assure thee he will handle rebels otherwise then he hath handled thee hitherunto, for there is a further judgement in store for them, then that which is felt in this life. And as for a sight of the Lords countenance (a thing which thou often calest upon him for) who ever hath had it during this mortality? and who ever almost hath he vouchsafed to confer withal here below. Those whom he hath thus dignified and honoured, being like unto the seven planets in the firmament, one among infinite thousands have carried humble and lowly minds: thou art a man of a swelling and lofty spirit, shall he lend his ear to such a one that conceiveth no better of him, then that he is a companion for a base and vile worm of the earth? wouldst thou have him give care unto them, that cry out because of d verse 9 oppression, when they er●e in the right manner of invocation, as doing it with no hearty affection, no affiance in his help, no remembrance of singing praises e verse 10 unto him for former mercies, together with present miseries, because ordained for their good received. For these even all of them must be in place, in the extremest misery, otherwise there is no hope for the procuring of any blessing from the Lord. To cry out in their affliction is the remedy which the brute f verse 11 beasts and fouls of the heaven do use: but to cry with knowledge is that which putteth a difference between them and us. Though he hear them therefore when they barely cry unto him, yet unless it be done of us in reason, in wisdom, in understanding, which guide us unto thanksgiving, an acknowledgement of our faults, contrition for them, humility in his presence, dread of his Majesty, persuasion of his power that he is able, and in his promises that he is willing, and in his compassion that he is inclined to ease us: he will not hear us to our benefit and the extending of his favour unto us. How then should thy prayer prevail with him, in whom there is not only a defect if not in all, yet in the most part of these: but also in that thou takest from him all care of his chosen, of the administering of justice unto them: which is a maunifest detracting from his Imperial state, Crown, and Dignity. Howbeit as for such as direct their prayers unto him in that manner as hath been prescribed, though he may peradventure, for to exercise their patience, and make trial of their faith, defer them for a while, yet he doth not evermore reject them, but they continuing constant, do receive them at length in all kindness. Chap 36 verse 6, 7 Wherefore my counsel unto thee is this, which both myself and my friends have given thee heretofore, every one in his order, and more than once, acknoledging the Lord to he a righteous judge, submit thyself, commit thy cause unto him, confess thou hast offended in thy Conflict, depend up on him for the cleansing thee from thy misery: for than shall thy prayer be in the right form, and then mayest thou expect some good to be toward thee at the * f chap, 36, 11 last. What though thy sins have derserued greater calamity? What though thy tongue hath uttered much vanity? What though thou hast sought to make the Lords throne the seat of injustice? yet for all that, g cha, 3 5 verse 15 〈◊〉 eni● qui● nihil istor●● est visitat ira ei●, brought immediately upon the counsel which he gave him. v. 14 judica cora●● 〈◊〉 et ex specta 〈◊〉 Tremeli & I●● The reason of this answer of job to Elihu being not in the text, is inserted, because it may be very well presumed that if the L. had not immediately upon the ending of Elihu his speech (and for this consider of the sense of chap. 36. ver. 2) given his sentence in this controversy, that job himself would have answered as much and more unto it. if thou first bewail thy Pride of heart and presumptuous speeches; and then suest unto him for mercy, he will ease thee, hopest in him he will help thee, callest upon him he will have a blessing for thee. And know for a surety, that the want of the performance of these duties, hath been the cause of the heat of his displeasure against thee thus long. job. I do acknowledge (Elihu) that the Lord who never sendeth away empty his poor suppliants, hath in favour unto me abundantly inspired thee with divine wisdom, and raised thee up according to my often and fervent desire unto him to compound this controversy. For these things are so evident, that not to confess them 'ttwere mere wilfulness. I do believe, that holy anger and zeal for the truth, because of my friends unjust imputations laid upon me, and mine own going to far, and standing to much in my defence, together with my breaking out into unseemly words tending unto the lords dishonour, Secondly, because Elihu had little eased job of the anger of the Lord toward him, for though he cleared him for his life past: yet he condemned him for this present action. hath moved thee thereunto. And I am heartily thankful unto the Lord for this mercy vouchsafed me at the length, and even then when I was at the point of desperation; and likewise unto thee for thy love, and faithful dealing, Thirdly, because Satan used even this Elihu (though a special man) as an instrument to move job to blaspheme the Lords name. in clearing me on the one side to my great contentation, and the confutation of my accusers of blame in my life past, and on the other side, in convincing me of ignorance, presumption, Fourthly, because jobe through this speech of Elihu, (though delivered in more discretion and mildness, than the rest of his friends) yet in too much acerbity, had been brought to a more desperate estate then before, and made more headstrong in his affections, to break out against the Lord, if he had not in most merciful manner thereupon, strait way uttered his voice. untemperancy in my affections, that so I might see mine error, be cast down in mine opinion, and conceive sorrow within my self. Howbeit some things there are, wherein thou dost not so well acquit thyself. As first, in not weighing so thoroughly the importunateness of mine accusers (and those, such as I had a good opinion of in times past, touching very deeply my creddite, than the which nothing is more dear unto us,) provoking me to go to far in mine own defence: nor the unsupportablenes of my calamity, which made me break forth into unsavoury speeches, and show myself impatient (for such circumstances ought not to be neglected by him that will duly arbitrate a matter) Then in making an harder construction of my words then that I intended: & whereas I deserve to be reproved, there through the heat of thy zeal (which is a common fault of most so * Though this were a fault in Elihu, yet the Lord reproved him not for it, neither Moses when he broke the two tables written by the finger of God. Exod. 32, 19 Nor Phinehas Numb 25, because they all did it in zeal of god's glory. Which declareth that they which offend this way, are to be borne with all in some measure. affected) to exceed the mean, and to run out into overmuch bitterness. sharpness I confess was fit for me, and so fit, that without it I could not have been called home to acknowledge mine own weakness and vileness in that manner, and in that lowliness to bow myself at the feet of the lords Majesty, as now I am brought: yet for any Man, specially one appointed as a judge in a cause to be more rough, & violent in his reprehension, then the nature of the offence doth choir, is not commendable. For concerning the former of these two last, namely, thy oner-hard construction of my words, I must tell thee that thou hast very much forgotten thyself, to a Chap. 33 verse, 8. say that I used any such as these: I am b Chap. 33 verse 9 pure, clean, without iniquity, free from transgression. Some others indeed I used tending that c Chap, 33 verse 18 way, but not with a purpose to justify myself (according to thy collection) before God. For I have professed the contrary d Chap. 9 ver. 2, 20.21, 14, chap. 14. ver 4 sundry times, but that I might refel the cavil of my Accusers against my former life: and this, and no other is my meaning in all my speeches to the like effect. That long e Chap. 34. from verse 13 to 31. oration therefore of thine, concerning the righteousness of GOD, though it be a worthy one, yet nothing worth to confute any thing that I have spoken, (for I have f Chap. 12. commended it as much myself) I will not deny, but that I said the Lord hath removed away my g Chap. 27. verse 2. judgement, but I utterly deny thy interpretation thereof. For I had no thought therein to disparaged the Lords upright dealing towards me, according to thy illation; but I conceived it in this sense, that my judgement in the sight of men, was such as belonged to a most wicked person, and that which belonged unto me, was not to be made a terror unto others, in my rare and fearful punishment, because of my extraordinary wicked life, but to have my reward; and this is removed from the eyes of men with the faithful, whom the Lord in his mercy is wont to exempt from the horrible vengeance which he hath prepared for the ungodly. I know well, that the righteous cannot be discerned from the unrighteous by these outward afflictions, for that they are common as well to the one as to the other. And yet I know again that the world is of another opinion, thinking them only in God's favour, that live here in a happy estate, which caused me to utter forth these words, The Lord consumeth the h Chap, 9, verse, 22 just and unjust: that is to say, freeth neither of these from temporal calamity: but this is far from that thou gatherest i Chap, 12, verse 27, thereupon, namely, that to study to please God, hath no profit in it. And let this suffice to show unto thee, that thy construction of my words, is harder oftentimes than that I intended in them. Now, that I may prove in like sort, that when thou hast just cause to reprove me, thou goest too far, I will begin with that bitter k Chap. 33. ver. 11, 12, 13, etc. reprehension of thine arising from these words: The Lord looketh l Chap. 13. verse 27, narrowly unto my paths. For thou dost so take me up for this speech, with some other of the like nature, as if I had therevy sought to prefer myself before m verse 12, God; or inflamed with the spirit of arrogancy, I had n Chap. 33 verse 13 lifted up mine arm against him. Whereas in truth, the vehemency of my pain forced me to utter those words, in regard whereof, thou shouldest rather have comforted me, and exhorted me to constancy, then to have aggravated my sin to my further discouragement. Sometimes thy confutation is by way of o Chap. 34, verse 2 insultation, Hear o ye Wise men, o ye of understanding hearken unto me; For what is this else, but in triumphing manner to call in all men as witnesses of my undiscreetness: sometimes thou dost number me among the p Chap. 36 verse 17, 18, Elihu saith as much elsewhere. The former place is noted though it follow, because it is most evident of all other for this purpose. wicked, sometimes among such with whom God is q Chap. 36, verse 18, angry, as with the rebellious and blasphemers. Only this is the difference between thee and my other Accusers, they condemn me for my life past, thou for my present carriage in this cause. And thus I am provoked and grieved even by thy moderating of the controversy, because partly thou dost not see so fully into the matter thou undertakest, as were to be wished; partly, because either thou dost not understand my meaning in many things, or else (which is worse) thou dost wrest the sense of my words, & dost carry them to another end than they were produced by me: partly also, because the fervency of thy zeal hath made thee to transgress the bounds of modesty, and moderation in thy reproofs. For he that will do good by his reprehension, must not only look to his grounds that they be sound, and such as cannot be confuted, but he must have also a regard of the manner of his proceeding therein, that it be not in too much lenity, nor in too much acerbity, but suitable every way unto the offence. Which being greater, the reprehension must be in the more sharpness, being less, the reprehension must be in the more mildness, this last thou hast not remembered. But notwithstanding, proceed I pray thee, neither let this break off the thread of thy speech: for I trust there is something behind, and such as shall make recompense for whatsoever is past, and yield me much more comfort, than all the discomfort I have hetherunto received from thee. Syrraxis. 18. Persons. Elihu. The Lord. job. Elihu. Hetherunto I have been in the confutation of those things which I thought to be amiss, Chap. 36. wherein albeit I have laboured to keep an even course, save only that my study hath been to hold up God's honour to the uttermost of my power, yet I perceive (job) by thy a Chap. 36 verse 2. Exspecta me paululum. forwardness to answer, that it doth not very well please thee. Nevertheless, give me leave a little, to produce some other more clear proofs, and to fortify and strengthen what hath been spoken more fully. My proofs shall be fetched from the b verse 3. ancient records, and from such as are memorable, and famous in latter times, from the miraculous works of the Lords high and deep wisdom: and of these I will produce as well such as are extraordinary, as those that always keep wont and usual manner continually. And is it not good reason (think you) that I should thus search my wits and beat my brains in the Lord's c And will attribute righteousness unto my Maker. verse 3. behalf, strive and contend for the maintenance of his credit, to free him in his good name from the least suspicion of blame all the ways I can, that hath made me so noble a creature, & endued me with d Verse, 4. He that is perfect in knowledge speaketh with thee. understanding to see so far into his excellent and admirable works tending thereunto? For is not our learning given us to that end, to honour our God that bestowed it upon us? And I dare avouch, that this learning of mine which I now profess, is most perfect, and sound indeed, most exquisite, most absolute, and without all exception, & such as standeth upon sure & infallible grounds, and that thou hast not to do with such a one as knowing the truth will deal e verse 4. For truly my words shall not be false. unfaithfully with thee, in adding unto it, or taking from it, revealing some part, and concealing the rest, or in the misaplying of the doctrines, but with such a one as is well affected toward thee, will truly and sincerely demean himself in the carriage of the whole matter, both concerning the substance itself, and also the circumstances answerable to a good Teacher pertaining thereunto. The propositions are the same as before, first, that the Lord hath a care of his servants, & defendeth them from the injury of the f verse 6. Oppressor. For he is of so good a nature, & so full of compassion, that he cannot see his suffer the least wrong but he must secure them: and though the Oppressor be strong, he feareth not to encounter with him, because his g verse 5. Est validus et virtus est cordis. strength is more than all the power of man, & crusheth it in pieces, giveth also fortitude to his soldiers to overcome. And no marvel, for being just how can he wink at the violence of the wicked, Verse, 15 or pass over the * wrongs of the afflicted? Secondly, though it go otherwise with them for a while, yet he lifteth them to h verse 7 honour at the last, and blesseth them in the end. Thirdly, if they have gone astray, rejecteth them not, but reduceth and i ver 9, 10, 15, bringeth them home again by his loving k verse 8, chastisements, & after their conversion, comforteth their hearts with the l verse 11 sweetness of whatsoever earthly delights, with a reservation also of more permanent joy to ensue. Fourthly, and for the m verse 12 other sort that will not return unto him upon his corrections, this is my rule, that the Lord will pursue them with the sword, and other messengers of his wrath, neither will ever lean them, until he hath brought them unto final ruin and destruction for their obstinacy. Fiftly, much after the same is my observation for the close and cunning hypocrite, who can so finely dissemble the uncleanness of his n verse 13 heart, even then covering his fault when the Lord correcteth him for it: neither will he be induced to confess it, how heavy soever the hand of the Lord lie upon him, but still (though this be a means to heap the lords plagues more grievously upon his head) seek to purge himself, and lay the fault upon God. Such a one never cries for mercy, never magnifieth the Lord's goodness, but is ever telling him of his own deserts, and of the greatness of his merits. Both these must look to drink of the same cup, with the most abominable and detestable livers, who are cur off by o verse 14. untimely death, when they least think of such a matter, even in the flower of their time and chiefest jollity. TAke heed job thou be not of this last rank, Chapter 36 for among these must all such be reckoned, as being afflicted, will not (though their heart be never so corrupt) acknowledge their faults, but murmur against God, as if he had done them wrong. But if yet thou wilt be an humble suitor unto the Lord, for pardon of that thou hast committed against his highness, I will exempt thee for this sort, and will assure thee, & as many beside as are petitioners unto the Almighty in this kind, that there is a verse 15 mercy in store for them, what affliction soever it is they are under. And if b verse 16 thou hadst thus done heretofore, thou hadst been delivered out of the mouth of destruction before this time, which for that thou art guilty of high treason against the Majesty of GOD, whom thou condemnest as an unjust judge, is c verse 17 now life to devour thee. For certainly he is angry with thee in that measure, because thou submittest not thyself unto him, that without he see a relenting in thee, nothing, no not the best and most d verse 18 precious things in the world, shallbe taken for thy Redemption: no strength, no e verse 19, power upon earth, shall be able to rescue thee from his indignation. When he is determined therefore to come against thee, and that his wrath shall break forth, it shall be in vain for thee to long for the f verse 20 night, that thou mayest take thy rest. For he whose manner is, when after long forbearance he is resolved indeed to smite, not to make any truce at all, neither to give any breathing time to him that standeth out against him. Now then, he that spareth not whole * Gene. 14, 17 Nations, but cometh upon them in the night, and consumeth them with the sword, will not g verse 22 spare thee that art but one, and such a one to as is not only at war with him, but goeth about to impeach his honour; chooseth rather to accuse him as injurious, than to be obedient in suffering with meekness, such corrections as he knoweth to be most profitable for him, for his h What Teacher is like him. verse 22. special benefit if he could rightly consider of them, and therefore doth impose them. Wherefore, even as in thy former prosperity, so now in this thy present calamity is made manifest, how careful the Lord is evermore for thy good. And this meeteth notably with thy murmuring on the contrary, in thine own behalf principally: but withal, in the behalf of his Church and chosen servants. Which point I will now enlarge, and declare how wonderful the Lord hath always been, in the providing for the safeguard and welfare of them. ME thinks it is very much, Chap. 36. verse 22. that any one should murmur against his government, the absoluteness whereof, all the world, in all ages, have had such notable experience, both concerning his a verse 22. ability, wisdom, & care thereunto. He seethe and knoweth how every thing standeth for the present, foreseeth for the time to come what will be the event of it, and that so exactly in each particular, a● nothing can be more required. To this his knowledge and speculation, his practice is every way correspondent, as being drawn forth proportionably unto it, as by a pattern of direction. The one therefore being most exquisite, it cannot be chosen but the other must be so to. And this is the form of his regiment. Which, as appeareth by the most excellent order which he hath set, and established in all his works, so far is it from b verse 23 Who can say thou hast do●● wickedly? reprehension any way, as he left it to be a platform, to guide all such as he hath placed here in earth in the seat of authority. The framing of the World in that goodly manner as we see, was merely his own c Who hath appointed to him his ways verse 23. invention, and so the disposing of all matters that are done therein. For there is no man, that can challenge the least right or interest, in the one, or in the other, neither is there any man that can justly find fault with aught, either for the portraiture, and draft which he hath drawn out, and engrossed all at once, or for his intendment therein, or else for the means which he hath provided, for the supporting of the same from time to time, unto the end of all times, in an equal proportion unto the first foundation. It is a clear case then, that order and government is the Lords right, wholly and only belonging unto him, as the deviser and upholder thereof; & the imagination of an idle brain, to think that he is able, in the shallowness of his own conceit, to frame a Commonwealth beyond his. Which were it not laid out in the heavens, and in the earth, as a great light, & as the Mariners star to guide our ship, there would be nothing but confusion among all people. If such a one would take a view but of those precedents, which are presented daily before the face of all d ver. 24, 25 men, and hidden from none, save those that have no eyes to see, his mouth would be stopped up. Call me to mind therefore such evidences of the Lords dealing as are plain and known, and whereof no doubt can be made, and judge we by them, of such works of his as are obscure: For by the * Rom. chap. 1, verse 20. visible things of God, to come to the knowledge of those ways of his which are invisible, is an excellent course. TO see the equity of his government, which is the thing now in hand, Chap. 36. appearing by the good order that he keepeth in all his actions, the power and wisdom he is of, his merciful and bountiful dealing to man, this is a notable way. Howbeit, though we be never so skilful in these his visible works, yet are we not capable for all that of the Lords greatness, and the a verse 26. admirableness of those his ways. These we beholding always with our bodily eyes, do rather ravish us with their beauty, and cause us to wonder at them, then instruct us fully in those other, which are out of the view of flesh and blood, yea then bring us to the absolute knowledge of their own excellency as they are in nature. Which we may perceive by this, in that we are not able to number the Lords years, or to know his beginning or ending, that so we might begin and end our reckoning. And this cutteth the throat of all curiosity of man, (and so job of thy to too much boldness and presumption) that will busy himself in things above his reach, convinceth him of exceeding ignorance of GOD and his attributes, (for no more can he apprehend his justice, in that height of perfection and excellency as it is, than his Eternity) and so of extreme pride, that knowing nothing, will take upon him to judge & condemn him, in whom are * Colos. 2.3. hid all the treasures of wisdom and knowledge. Whose justice is as infinite, as * Dan. 7, 9, ancient, as unreprovable as is his power: which together with his wisdom and providence, how worthy, how wonderful they are, is to be seen in his admirable works which he doth here in this visible world. Into the declaration whereof I am now entering, and that for this cause, as well to make manifest thereby unto us the righteousness of his judgements, that if any thing happen whereof we cannot find out the reason, or that displeaseth us, we will always be censuring of the Lord about it: as also to restrain our curiosity, that will never leave meddling with things that are too high for us. FOr if we do look into his power, Chap. 36 which we may behold in his marvelous works, we caunot choose but acknowledge, that such an excellent artificer must needs be no less just than he is mighty, no less beyond us in his government, then in his workmanship: and the rather if we consider that the attributes of God cannot be * But are the Beasts and their wheels Ezech 1.19 divided, which maketh the approbation of the one, the allowance of all the rest. The generation of the a Verse 27, 28 29. Rain is an ordinary, and common work of the Lord, and though some have attained to the knowledge of it after a sort: yet could never any climb unto the reason, how a Cloud should be able to contain such slippery matter, consisting of so many divisions and parts. This is all they are able to say, that the sun by his virtue draweth from out of the waters, or as they term it vapours, which being extenuate is resolved into air, which air remaining in the middle Region, is thereby means of the cold (which cometh to pass by reason that the Sun hath no resting place or reflection there) is congealed for a time, and afterward dissolved: and then because of the gravity of it, as consisting of water and grosser matter, heavier than that element which containeth it, distilleth down there, whether it is carried by the winds, sometimes in a greater, sometimes in a lesser quantity, according unto the measure of the elevation of the Meteor. But they are utterly ignorant, b verse 29 when it shall drop down, neither can they define the place, or yield a reason how it should disperse c Secondly, shall any be able to under stand the extensions of the Cloud Miphresei-hab of Paras to stretch forth. itself into so many countries far distant, and lying opposite, yea diffuse itself notwithstanding the wind, as sometimes it doth over the whole face of the earth. They are not to seek likewise how far the noise 3 Teshueth a shaah the same with shaah personate to make a noise ver. 29, and so taken for the Thunder. of the thunder goeth, how the wind 4 jun. understandeth this noise to be of the winds. verse 29 being an exhalation and higher substance than the vapours whereof the rain is engendered, should notwithstanding be of force both to drive away the rain, and bring it in, in great abundance, even to the covering where it falleth of the whole earth, not only where it is the root c verse 30. of the Sea, but to the darkening 5 By light here understand the rain because by the coming down hereof the light shineth forth. of the main Continent itself, and the overflowing of it in such sort, that Rivers run in the dry places of the Wilderness, whereby the people are both d ver, 31, he judgeth the people. confounded and comforted. Confounded when it is extreme, and of long continuance: comforted when though it be much, yet is it not immoderate. This the Lord doth at his pleafure, when he will, and which way he will: and then he worketh the one and the other, when it seemeth strange to human understanding. With the turning of his hand, e verse 32 Manibus obtegit lucem Trem. cappaijm caph the palm of the hand, of Caphaph curnare, to bow. And so by senecdoche the whole hand. light is turned into darkness. When the Sun shineth most gloriously in the firmament, God commandeth a cold vapour to f verse 33 Chap. 36 meet with a fiery exhalation, Verse 31 sucked from out of the bowels of the earth, being full of chinks, whereby the beams of the Sun enter in, and thereby calleth for Thunder and lightning, and so upon the sudden the Heavens are spread over with blackness. Seeing therefore we are not able withal our cunning to find out the cause of these things, which are daily before our eyes: what hope can we have to come to the light of those secrets which are not only above the clouds, but above the heavens? Were it not then a senseless thing for us to censure the Lord in that we know not. But if thou shalt reply here, that the knowledge of the Rain, Thunder, Winds, and such like, is such, as we are guided unto, by the instinct of nature: I must return it home again unto thee thus, That to dive into the depth of these things, as they are indeed, to procure unto ourselves such an exact, and complete science of them, as the Lord himself hath, were we adorned with the rarest natural parts, with the most exquisite skill and judgement of the best, and most experienced heads in the world, could not for all that be obtained. Nay, man in his first creation, the Angels themselves have it not in that perfection I speak off: but they both did admire it in the beginning, and the Angels do still wonder at, and * g Revel. 14, 17. magnific the Lord's power and wisdom therein. For the Lord hath pitched his h Verse 29 The thunders of his tabernacle. pavilion there in the middle Region, of purpose to do wonders, and such as shall yield matter of admiration and praise to all his creatures, accordingly as doth every action of his, as well the least as the greatest. And verily for mine own part though my skill in those things be nothing inferior to theirs, Chap. 37 that be the best naturalistes: yet notwithstanding must I needs confess, that as often as I think upon them, so often do such doubts arise, whereof by no study, nor conference I can be resolved. And thereby am forced to acknowledge the wisdom of the Lord, not only in these high mysteries: but in the vilest, and basest of his creatures, to surpass my understanding, and surmount my wits. Hence it is that I cannot call to mind the great rains, the mighty winds and Thunders of former times: but my heart i Verse 1 forthwith is astonished at his power that is so mighty, stricken with the terror of his majesty that is so fearful, and my mind pricked to the honouring of him, submitting myself unto him, in awe, and trembling, that is so glorious, and great every way, in every act, and work of his, above that I am not able to conceive. But were it that I could see into all things, Chap. 36 whatsoever they are that belong unto them, even as far, & as fully as the Lord himself: I ought notwithstanding not so much the less, but so much the more to admire and reverence the Almighty, to commend and extol his excellency. For therefore it is, that the Lord giveth us a sight of his greatness, though not in that measure before mentioned: but so as is more meet & requisite for us, that I should be brought to a deeper consideration of his wortthynesse, thereby to praise and obey his name, in more ample, and humble manner, than they, whom he hath not endued with the like understanding. But this by way of digression, because a worthy observation. Now to return again to my former purpose, and to show further that we are not able to comprehend the Lords power in full perfection in these visible works of his, or let it be if thou wilt his greatness (for that this lodgeth in the lap of it, all the rest of his proprieties) mark how he declareth it in the Thunder which goeth not forth without his commandment. a Verse 2 1 Protinus horvisico tonitru caelum omne remugit: Bucha. Psalm 38. For this being his 1 mighty voice is heard from one end of the earth unto the other, pierceth with his lightning (being his younger Sister, as first perceived, but fast conceived, which is never divided from him, but cleaveth unto him like a twin in the womb) into all parts b verse 3 of the world, even unto the very bottom of the sea, raiseth fierce and raging tempests, causeth terrible waters c Verse 4 in exceeding great drops, and wonderful abundance to power down from Heaven; maketh the most 2 Suetoni●s de Nerone 60. Imp. 48. mortalià corda stra vit pavor. cruel and flinty heart that ever lived to shake, shiver, and rend in sunder with his horrible cracking, * d Psal. 29, 89 Deutro. 8, 15 Fugere fer● Virg. forceth the Lions, how greedy soever of their prey, to get them packing to their dens, the Dragons and Eliphants which otherwise never part without giving a deadly wound to each other, to leave their fight, the hardy Ostrich which by means of his swiftness, scorneth the Horse, and his Rider, never looking behind him to ply him wings & legs, to toss & turmoil himself in the alte, that he may betake him to his covert: Verse 2. Shimhu shamoha, audite audiendo hear diligently. Berogen cum tremore of ragan tremere, ver. 2 hear diligently with trembling. compelleth the Hinds that do most hardly * e job 39, 6, of all other beasts bring forth their young, to cast their burden, breaketh in pieces the stately and durable Cedars, * f Psal. 29, 5, tumbleth down to the ground the high Towers, 3 Aut Ahon aut Rhodopen aut alta Cerannià tele ●eijcit Virg. lib. 1. Georg. turneth up by the roots the strong Oaks, maketh the foundation * g Psal. 18, 7 of the huge Mountains, and craggy Rocks, the very centre of the earth, 4 Quo manima metu terra tremit. Sea, and Land to tremble: and therefore as it is to be received with due regard, and dread, and to be esteemed as the marvelous work of God, so is it such as may appear, by these wonderful effects, as the causes thereof cannot be fully attained h Verse 5. He worketh great things which we know not. unto by the wisdom of man. I make no question but we may probably conjecture at some 5 Pliny Natura: Hist lib. 20 Cap, 43, rendereth sundry causes of the Thunder. causes of it: but the perfect knowledge thereof, depending upon the lords power and will, and he keeping from us the sight of the middle Region, we cannot have, and see the error of those, that profess great skill this way. For they suppose that the thunder must take a time for generation, when the Lord no sooner speaketh i ver. 6, for that which is there applied to the Snow may as truly be affirmed of the thunder, and the meaning there is as Gen. 1, 3 concerning the light: namely as soon as ever the Lord commanded snow to be, it was. the word but it breaketh forth in a moment. Which may be truly avouched also if the Snow lying upon the earth like Wool, of the soft showers which proceed of his favour, of the violent, and tempestuous storms, tokens of his wrath compelling man, k Verse 7, 8 Chap. 37 and beast to his harbour, and not to dare to look out of their doors, namely that the lord hath them at command in an instant. And this doth augment the greatness of the work, being otherwise worthy of eternal praise and admiration, and declareth our unableness to come unto the complete knowledge thereof. Pass we them from hence unto the a Verse 9 whirlwind, which the Lord, when it is shut up within a thick cloud, 〈◊〉 it were in an inward preson, under many locks and keys, causeth to issue forth with great force, and a mighty noise, with abundance of rain upon the fall thereof to pour down. And forthwith upon it, the scattering North wind to come in, dispersing the Clouds, clearing the air, drying up the moisture, lessening the slouds, turning the earth which seemed before to be melted even as wax against the sun, into as hard b Verse 10 a substance as the Clay in the midst of Summer, changing the liquid waters into as firm and a body, as the Iron, or Adamant itself: and though there be many clouds c Verse 11 threatening moisture, yet for all that it never suffereth them to take effect, but tossing them to and fro in the air, chase them as a Partridge on the Mountains, leaveth them not until it hath wearied them in their course, driven them to such an exigent, that they must needs yield themselves and vanish away, even those that are joined with Thunder & lightning, being the fullest, and forciblest of all the rest. d Verse 12 Thus interchangeably, now after this manner, now after that manner, doth the Lord by these Meteors bring to pass: whatsoever he hath before determined upon the face of the earth. Sometimes for the c Verse 13 good of man, as also for the good of the residue of his creatures; sometimes for his punishmenr, that in the variety of his works he might be brought to consider of his perfection, behold in the greatness thereof, his power, adore in the sundry effects thereof his justice, magnify his superabundant kindness toward him, in those worthy blessings of his, which he receiveth from that his throne and chair of estate, the upper region. I would have thee job to weigh f Verse 14 these things, and the course thou takest in the defending of thine innocency together in a balance. Can this stand for a truth, that the lords justice being no less absolute than his power (which his visible works daily before our eyes do evidently show to be of such admiration, that all the world would say we were stark blind if we should deny it) is perfect and good, in the government of the world: and that thy complaint also of the hard measure he offereth thee, is rightly framed? May this be, God is above the heavens, job sits upon the earth, which is the Lords footstool, and yet is job able to teach God how to rule in equity? Is it credit that job which is not able to climb up to the Clouds, nor come to the cause of their effects, should ascend up unto the Lords high Tower, and know what purpose he hath in his affliction? Be admonished therefore to look better into thy book of accounts, and to cast over thy reckoning again and again in the closet of thy conscience. FOr surely thou hast done it too slightly, Chap. 37 if thou find in thy valuation, that thou art able to set God to school, and read him a lecture for the due administration of justice: that there is nothing in God, but thou art capable of it, because even this that is so common thou art ignorant of, how the Lord will dispose a Verse 15 of the matter which he draweth up unto him, by the beams of that great and goodly light of his: whether he will convert it to the benefit or detriment of the inhabitants of the earth? whether he will cause it to descend down again in the nature of Rain, hail, or Snow, or turn it into wind, or reserve it to make War with the wind, thunder, lightning: b To make the light of his cloud to shine forth. Verse 15 whether it shall fall down there, where it was fetched forth, or in some other place? whether it shall be contained in a Cloud a long time, and the air cleared after a sort, or the heavens being changed into blackness, shall distill down again shortly after it is taken up? Of these small things, mere trifles in comparison of that great point, what belongeth unto him in his afflictions, and judgements, which thou presumest to enter into: thou art as much to seek, as to number the drops of the waters which he lifted up above the * c Genes. 1 verse 6, 7 heaven, when he made a separation between them, and these below: or if thou hadst been present with him in his creation, to have set down before hand definitively, & for a certainty, what he intended in that division. Neither art thou able to attain unto the natural reason of the changing d In the Gene. the variety of the cloud, but in the original Miphlesei of Palas libramen tum a weight or balance. Verse 16 of the clouds e Verse 16 (being a thing ordinary and unusual) in the air, which are no less in quantity doubtless, than the large Sea: the end whereof never any ship-master could find out, and therefore would drown the whole earth in a moment, were they not restrained by the Lords infinite power. This is all thou canst say for it, that they depend there by virtue of the word (howbeit this reason is above nature) which God spoke in their creation: Let there be a * f Genes, 1, 6 Rakiah of Rakah expandere to stretch out And so the Septuag. conceived of it, and therefore termed it Stereoma of stereos solidus massy. spreading over of the air between the waters and the waters: which how can it be in reason, when the air is thin and light, such a body as there is not the least weight but pierceth through it, & had need be exceeding strong and to contain so huge a burden, heavier doubtless than many mountains, so many small drops, whose nature is to get out at the least cranny. This matter therefore is above reason, & cannot be apprehended but by faith. For that the hand of the Lord beareth up the Clouds, that his will is they should not come down, but stay there, are not sufficient arguments in the understanding of a mere natural man: neither can he rest satisfied therewith, but remaineth uncertain still, until he have apprehended something by his outward senses, which may persuade him thereunto, because he holdeth this as a sure principle, that a man can understand no thing truly, but what he first infallibly comprehendeth 2 thereby. 2 Nihil est in intellectu quod non prius fuit in sensu Arist. Phys. lib. 1. de Anima 2. For the intellectual knowledge of a thing (saith he) dependeth upon the sensible knowledge, either of the same thing, or of some other that bringeth us unto it. By the latter of these two, we are guided unto the knowledge of God. For by his effects we are led to see what he is. But neither of the two, how the Clouds should remain in the air without somewhat sensibly to rest upon. The effects thereof show it not, and the cause thereof is unknown any further than this, the Lord hath appointed if so, which may as well be alleged for any thing that is done under the sun. And this answer implieth in it, that it is a mystery, which the Lord hath reserved unto himself, and denied unto all men, that if we would consider well of the Lords works, we should perceive not only those things which he doth in the Clouds above (where it would appear that he is admirable c Mirabilia perfecti scienti●s. The wondrous works of him that is perfect in knowledge. verse 16 indeed if we might beholdal, or but apart of that he there doth) but every one of these here below to be a wonderful work and far beyond our capacity. As namely, the composition of man's body, which for the perfection of the work, singular comeliness and beauty thereof, is rightly termed a little world, and the constitution of the same, no less beyond the pitch of our wits, as not conceiving the cause of the heat f Ver. 17 of the body more in the outward parts when the wind in the South is calm, then when it is loud and blustering. The clouds which before were dispersed. now gathering together, keeping away the quickness of the air, and causing a reflection of the sun upon them, which being well warmed, maketh us no less warm than doth a pan of coals the bed that is under it, and through there excluding of the cool air from us, causeth us no less to sweat than they that are shut up in a close house, which hath a great fire in it, may be a reason of the present heat of the body, but of the sudden alteration thereof from heat unto cold, in respect of the principal cause, which is the change of the weather, no reason can be yielded. Which argueth the ignorance even in those things that belong chiefly, & most properly unto him: and again, the most perfect, 3 According to that which is written in the former verse being the 16. of him that is perfect in knowledge and all-sufficient understanding of the Lord every way, that having endued man with such excellent wisdom, hath notwithstanding better skill in the state of his own body, than he himself. THus impotent and weak of judgement art thou job when thou descendest into thyself, Chap, 37 and there makest trial of thy cunning: but alas, how poor is thy learning; when thou lookest unto higher matters, and ascendest unto the firmament a verse 18 Shathaki● of Shathak contundore, showing the teunity of it, in latin either the sky. Coelo tegitur quì non babet urnam. that is next above the clouds, and lieth between them and the Stars, which is so large & ample, that it covereth the earth from one end of the World unto another alover, & is a fairer ornament unto it, more beautiful to the eye then the most costly canopic in the world: much more thin and subtle than the air below, and yet far stronger than it: never was Saphir stone or Crystal more clear, and yet never Adamant more firmly compacted together, even like unto the matter of a Looking Glass when it is in the melting, of passing brightness, lying also close together, as all things that are melted do, and therefore as fast and surely conjoined together, as Iron when it is souldred into a Rock with lead. Couldst thou have framed such a piece of work hadst thou been with him in the beginning? or couldst thou now make the like if need were? I am such a dullard, and b verse 19 so gross of understanding, that I am able to say nothing belonging to these things, and so in like manner am I c Verse 20 able to answer nothing for myself when the lord that is of infinite wisdom and justice afflicteth e Verse 20 me: & I dare avouch there is no man of judgement but is of my mind, and thinketh if he should not only stand out against him himself with open face, but desire to get another to join with him & mutter likewise against him in a corner, both which thou dost: he must needs be confounded with the majesty of his presence. Teach d Tell us what we shall say. Verse 19 me therefore I pray thee, with these that stand by, so to order our words when we come before the Lord, and so to dispose of our defence, that we may see it will be accepted; and as in the beginning, so now again I promise thee that I will for my part (and I make no doubt but they will do so too) stand forth to justify thee. Yea, (though it be such a matter as maketh me tremble to speak of it) even before the Lord himself, that is most fear full and terrible to them that contend with him. But thou art a man of a more pure conscience, passing rare parts, and therefore dost not fear any thing. But all this while (to say nothing because it is invisible of the exceeding glorious seat of the Angels & souls of the Saints, Chap. 37 which notwithstanding how spacious, a spectacle soever, is not of compas●●●●, nor state enough to contain all the Lords counsels) my speech hath nor reached so high, as to the lowest of those shining e verse 21, 22 lampa of heaven, being a visible place, and such a one without the which the light of the Caudle of our eye could no longer burn. Howbeit in th● subject (because Eliphaz hath been large in it) I will use one instance only, but such a one, as shall so cut the comb of that high conceit of thine, that thou art wiser than God, more righteous than he, that after thou hast heard it, it will make thee leave thy crowing in like sort all the days of thy life. Zahab aurum gold verse 22 because the clearing of the heavens coming from the North, is like unto the colour of Gold. The North wind coming in with his golden blast, chase away the clouds, and purging the air of all that may hinder our sight, art thou able job with open eyes steadfastly to behold the bright beams of that glorious creature of God, the sun shining at noon day in the Heaven? Can it be then that thou shouldest be able to bear the majesty of the lords presence that is ten thousand times brighter? Can it be that thou shouldest see f Verse 23 further into the matter of equity than he doth, that is of that excellent glory? Leave off therefore thy contending with God. For beside that he is a consuming fire to all such, he hath all power g He is excellent in power Verse 23 in his hands, insomuch that thy very own strength lieth in him to dispose of as he listeth, to withdraw from thee when he pleaseth; neither do thou beat thy brains any longer about his counsels, for he hath hidden them in a h He is excellent in judgement, he is abundant in justice, v, 23 bottomless depth: And look, look I say, upon the lords mercies how they overflow, & cease to conceive of him as a rigorous judge, or unjust in his afflictions. Lastly, let this compassion of his that he hath spared thee from destruction, having been so presumptuous, move thee to conceive more meanly, nay, more odiously of thyself & more reverently i Verse 24 of his glory (and to this end have I pressed thee so much therewithal) lest he utterly cast thee off. For they that will lift up themselves above their maker, deserve no other favour but to be thrown out as fuel for Hell fire. The lord Chap. 3● That this controversy might have a final end between you, without any further contention, and remain in perpetual record for instruction to all future posterity, as also that thou (O job) mightst have a more effectual feeling of my greatness & righteousness above thine own, I whose name is johovah, k johovah of haiah to be, for that he giveth being to all things. signifying that I am he only which hath a being, without whom nothing in heaven or earth could remain or be, from whom whatsoever virtues man is adorned withal do proceed, which name is a pledge evermore of my fidelity in the performance of my promises to my servants, and none to be forsaken that cleave unto me: which is a name of terror, l Genes. 15.7 & 28, 13, Exod. 6, 1 and m Exod. 4.22 & 5, 1. renown: (I say) whose name is johovah, am here descended down in a whirlwind, accompanied with n Exod. 6, 3 & 14, 4 thunder, lightning o 1 Sam. 12, 17 Ezech 1, 14 and great rain: and do join with Elih●●, and will prosecute the matter of my power as a warrant for the truth of his doctrine spoken to this purpose. The b Verse 2 cause that moveth me unto it, is partly the unadvised speeches void of understanding and judgement, which have eftsoomes slipped from thee, and among many others worthy of reprehension, those which thou hast spent about enquiring into the reason of thy visitation, which thou oughtest not to have done. Specially both to demand the question, and resolve the doubt, and to determine in such manner, as that it is not for thy sins, making thereby thyself no sinner, putting thy auditory in doubt, whether original corruption, were a sin deserving punishment: and not contenting thyself with thy affliction until I had revealed it unto thee. As being ignorant that my judgements how secret soever they are, yet are they always just. And partly, because through thy so immoderate complaints and so without all measure of thy calamity, thou hast offended the hearers, and made them to think that the Lord (in thine opinion) did put no difference between the good and bad, but did handle them both alike, aiming at one and the self same end in each of them. And partly for thy so eager defending of thy innocency, and that without all measure, as having never done with it, never spoken enough of it, together with an utter forgetfulness of my righteousness: Where by thou hast given an occasion to all that heard thee, to conclude from thine own mouth, that thou holdest thyself more righteous than I: confirming them likewise in this their opinion, by challenging me often very boldly, without all reverence and dread of my majesty, to give thee a day of hearing. Thus hast thou by thy unskilful, and undiscreere carriage of thy cause, both obscured thyself, defaced thy religion, and also impeached my justice, weakened my power, darkened the brightness of my glory and renown. And thus far have I suffered thee, answering nothing in mine own person, to thy objections made against me until now: and that only in a word. Now then give me c Verse 3 leave a little to reply unto thee, and provide thou thyself by all means, gather thy strength together, stir up thy wits, take courage unto thee, and answer me. First of all, I would gladly know of thee, that seeing I made Man of the earth, how it could be that I should have thy help or counsel, or any Man beside, when I founded d Verse 4 the same? Thou professest thyself a great Wiseman, and wilt teach me how to govern: I pray thee resolve me this doubt: what e Verse 5 squire or line used I for the fashioning of the work being so comely, or the hand of what Mason or Carpenter called I for, to lay the corner stones and pillars for the joining together, & supporting of the whole building, or of what matter they were off? For the earth being the foundation f Verse 6 of the World, and that upon which the heavenly spheres are turned about; the other three elements of water, air, and fire, do leave, and being of itself of that exceeding great weight: must it not of necessity be both well underdroped, and firmly compacted together? Look upon the glistering Stars, g verse 7 that are wont to show themselves so bright and clear before the morning, do they not in their shining commend the excellency of the work of my creation, and proclaim my praise throughout the World to be inestimable? So likewise, doth not that innumerable host of Angels, the Noblest of all my creatures, and nearest unto me and in that respect my Sons, extol me for my unsearchable wisdom therein? And thus they did forthwith after I had framed the Heaven and the earth, applauding my skill, and greeting me with praise. So did the heavenly bodies in like manner, lighting up their Torches all at once, standing every one in his due order, flaming forth diversely in an equal and distinct sort the one from the other, make a sweet harmony and song of degrees lifting up their voices in their kind, in the highest note of admiration. But though the divine spirits and celestial company of heavenly Soldiers, did upon the sight of that exquisite work of six days, sound forth with joy and gladness Hymns of holiness, reverence, and honour unto my name: yet far was it from them to take upon them such state as thou dost, namely to seem companions and equals with me in the work, or to intrude themselves into the possession of my prerogative, titles of Creator, Governor, & Disposer of the world. Now from the stars and seat of glory, go we back again to the Sea, h verse 8 an element adjoining to the earth, where we began: and tell me when it proceeded forth in mighty and violent streams out of the womb of the deep, and that in so great abundance, as it threateneth the covering of the face of the whole earth, as before? Show me withal whose help I used for the shutting it up within certain bounds? And to speak as it is, the division of the Waters being made in a moment, and the struggling of this great Babe the sea, at the same instant: if need had required and help might have been had, how could I so much as have consulted with any, much less have obtained aid for the staying of her huge waves, swelling up to the Heavens, and swallowing all? No, no, there was none that had or could have a hand in it but myself alone. I took her as soon as she was born, how unweeldy soever, and bound up her feet from sprawling any further than the lap of the sand, and shore of my decree. I alone lapped her in swaddling clouts i urese 9 covered her face, and laid her in the Cradle of the thick Mists, which I have appointed as Chains k verse 10 to restrain her force. I have cut out for her a Channel to walk in, and set my l verse 11 command upon her back, that for all her big and lofty looks, she offer not once, no not so much as the breadth of a nail to exceed her compass, though fixed in plain and even ground, as oftentimes it is, where is nothing to make resistance, even as if the hard and high Rocks, or stately hills mounting up to heaven, were opposed against her to keeps her in. THY days are nothing to the creation of the World, Chap. 38 & the creation of the world nothing to my eternity: Is it likely then, that thy experience should be more than mine, to rule and govern? Is it likely that thou shouldest command the Sun a Verse 12 to arise at thy pleasure, appoint it a place where, and when to come forth, that was so long before thou wert borne: or set him down a better course, for the discovering b Verse 13 of the works of darkness committed upon the earth? Specially when as his beams now go from one end of the fame unto another, reach unto the very utmost parts thereof, & suffer nothing to be hid from her light? when as in the night c verse 14 the earth seeniing to be as a lump of clay in the hand of the Potter, without all shape and form, his beams, even as the hand of the Potter the Clay, bring it to a passing comeliness, and make it like unto the cautious work, and sundry costly colours of the Painter, which he had shadowed before with some course cloth? And thus changing the earth d Verse 15 put a cleart difference between them (as altering therein the how of them that were jolly fellows in the dark, none otherwise then long wearing doth a garment) & the Godly, that so these may produce their evidences against them, for the hauling of them to the judgement seat, whereby the knot of their confederacy may be laid open, their power broken, & their pride cut down by the Sword of justice. There is as little probability for it, that thou shouldest be able to descend down into the bottom e Verse 16 of the deep Sea, take a view of her Springs, and empty her Channel of Waters, or f Verse 17, 18 into the lowest paytes of the earth, where is such darkness, as Death may seem to have builded her Chambers there, to behold the minerals and inestimable treasure that lieth hid in the deep places: g Verse 19, 20 or thither whether the Sun and night goeth when they leave the Climatte where thou inhabitest. For the knowledge of these things requireth more antiquity than the state of the World itself, which when it was framed alas poor man thou knowest h Verse 21 not thou shouldest have any being at all, much less live a long life, to come to an experimental understanding of them, if so be that might bring it. ALL this while I have insisted in matters belonging to the creation of the World, Chap. 38. now I come to such as belong to the government of the same, and those very familiar and usual: show me therefore job where is my arm●ry where I lay up my weapons of snow, a Verse 22 and Hail, which I keep always in a readiness for mine enemies, b Verse 23 how the lightning should break through the thick cloud, or divide in sunder the furious East wind? Who but myself can so place the Spouts d Verse 25 in the Clouds, that they should pour down Rain in such abundance to the making of the barren Wilderness e verse 26, 27 most plentiful, and yet leave the Valleys to be scottched of the Sun; so dispose the Thunder and the effects thereof, that it should be in one Country, and not in another, in one City, and not in the next adjoining unto it. Canst thou ascribe the cause f verse 28, 29 of the Rain, Dew, Frost, Ice, and the congealing together of the deep Waters, that for all their largeness and profundity become like unto the hard g verse 30 Marble Stone to any other then to me? Doth it not rest only in my power, and providence, that there should be an order kept in the falling, and a time appointed for the coming down of these? And though I observe and order, and ordain ase●son for these, yet what man is there, that is able to define the manner, the measure, the place, the time precisely, when these shall descend? The four Seasons h verse 31, 32. of the year, * Genes. 1, ver. 14, 15. 1 Vergilie, seven stars. 2 In his girdle are the bright stars called our Lady's wain. 3 cain's mayor, or Sirius. 4 Boötes Latin, his constellation consists of 22 stars. This star seemeth to be named before the rest, and for all the rest, because he is first seen next unto the tail of the great Bear, whose constellation we call Charles wain. differing the one from the other, the pleasant Spring, guided by the 1 Pleyades, the cold Winter ruled by 2 Orion, that draweth together, & bindeth the earth (as it were) with cords, hot Summer, swayed by Mazzoreth, as the 3 Dog star, blustering Autumn, governed by 4 Arcturus, with his constellation, together with the great Bear, are ordered by me under the conduct of these. Neither mayest thou, or any man, altar them from that course which I have appointed, disposing them sometime after this sort, and sometime after that sort, and not tying myself to any set rule. The cause also why the i Verse 33 Heavens should always go round, the Planets be ever in motion, the one this way, the other that way, and yet keep a constant course, what are the effects that they work when they reign, what order and time they keep in their reigning, what power they have over the inferior bodies, as to say certainly thus it is; these undoubtedly be their operations, is unknown unto thee. Thou canst not affirm there is no more to be learned this way, then that thou conceivest, thou canst not give a particular instance, what shall be wrought when such a Planet reigneth. THy a verse 34, 35, power cometh as short as thy knowledge, Chap. 38. thou canst not command the Clouds, nor the Lightning, and for that knowledge to which thou hast, hadst thou it not from b verse 36.1 jesapper. verse 37 me? But for 1 thy power, canst thou tell which way to make the Heavens as Crystal, or else to cause the tables of the clouds to power 2 Shacab is so used Exod. 16.13. verse 37. Huius, cap. 38 down for the binding together of the dust, as the leaven doth the meal, and fastening together of the clots rend asunder before, and scattered abroad with the drought. Take therefore these things unto thee, as lights to show thee thine own ignorance and wants, in respect of me. And if my power in the creation of the world may not satisfy thee, then look into my wisdom, in the universal government of the same: and if this neither may not suffice thee, attend while I declare unto thee in sundry particulars, together with the former, my goodness also, that so thou mayst understand at length, that forasmuch as thou comest so much behind me in all these, thou mayest acknowledge, it cannot otherwise be, but for justice likewise thou must needs give me place. Wherhfore, having gone through the Heavens, the Air, the Earth, the Sea, the Deep in the general, I will now make it manifest in more particular manner, that so thou mayest have no way left thee to avoid my arguments, but must of necessity be driven to yield that thou art convicted. AMong the Beasts, Chap. 39, the a verse 1, Lion, the King over all the rest, being insatiable, both the old and the young, which walk in the Deserts in troops I satisfy, providing them food enough in the barren Wilderness, so that they range not out from thence. I teach them to keep themselves close, and to b verse 2. couch down in their Dens and lurking places, whereby they may cease upon the prey, which I offer unto them daily in such plenty, that they are glutted therewith. Where hast thou to fill the bellies of these, so many Herds, so many Droves, that a whole Country would not contain them, a world of provision content them? Among the Birds, the c verse 3 Raven being mostravening & greediest, I feed abundantly with his young, even then when there is no hope. These crying unto me for their relief, I supply their need to the full, I am better unto them than their own Dams that beget and hatch them. For I hearken unto their complaint, and fill their crops with my hidden treasures. Couldst thou devise, how either to furnish the old, being great devourers, and whereof all places are replenished, live very long, are not diminished, but multiplieth daily, because of their great subtlety and foresight, with necessary food, if the charge thereof were committed unto thee? Or else, when they leave their young destitute, giving no care at all to their pitiful lamentation, couldst thou invent any means, for the preserving of the lives of the young that were never fed by their Dams? The d verse. 4 Wild-goate, and the Hind, that so hardly bring forth their young, didst thou prescribe them a time for it? Though thou observe their e verse 5 rutting time never so well, canst thou set down the very moment when they shall calf, that so thou mightest provide for them the hand of the Midwife? They that see them in their f verse 6. travel, would think it unpossible that both they and their young should scape without death; yet I so order the matter, that their labour is no sooner over, but all their grief is gone, and that their young come forth into the world without any g verse 7. bruise, hurt, or blemish at all: yea, so far are they from any maim or impediment, that for nimbleness and swiftness they excel. The h verse 8, 9, 10 11, 12, 13, 14, 15. Wilde-Asse and Unicorn will not bear the yoke, they have not their untractable nature from man. The one, he regardeth not the fatness of the Valleys, contemneth the society of men, liveth one'y, and delighteth himself with the gleaning of the parched Wilderness, and as barren (in a manner) as if it had been sown with salt. The other, though he be strong to labour and till the ground, yet so savage is he, that he will sooner die then be drawn unto it. Is it in thee job to sustain the life of the Wild-Asse with such slender repast, or to beget such wildness in him, and in the Unicorn? I Cloth the a verse 16, 17 18, 19, 20, 21.1 Pelarges. 2 Premia, conos bellicos, et galeas adornantes, penna. Plin. Nature: hist. lib. 10. Chap: 23.3 Fessos duces ad terga recipiunt. Plin. li. 10, cap: 23 4 Genetricum senectum invicem educant ibid. Peacock, Chap. 39 & not man, (not Adam in the state of his innocency, (all that he did was to give a name unto it) much less than job springing from his loins in his corrupt estate) with that surpassing, pleasant, and beautiful array, with those shining and glistering colours. I put on those 1 particoloured feathers of the Stork, and those great and brave 2 pinions of the Ostrich. Into the Stork I infuse such a singular care and love to his 3 Guides and 4 Dams, such a wonderful forwardness to support and comfort them in their need, as is rarely found among the sons of men. Into the Ostrich such cruelty, that she forsaketh her nest without all regard, and giveth no care to the * job, 30, 29, Micha. 1, 8. The word is jahavah in these places, & here in this, yet diversly translated, as sometimes an Owl, sometimes an Ostrich. pitiful cry of her young: yet for all that I preserve * Ostrich by sundry Interpreters. them under my wings, hatch them, feed them in such sort, that they grow greater than any Bird, taller than the Horse and his Rider, and swifter to of foot than he, though never so excellent, never so much used to the race, yea such as scorneth him for a Lubber. And as for this noble creature the b verse 22 Horse, with the Hawk and Eagle, whence have they their courage, valour and swiftness? Thou seest job how terrible the Horse is, his neighing like unto the thunder, his c verse 23, 24, 25, 26, 27, 28, 5 Such as Gualt: upon joel reporteth to have come into Germany anno: 1545.6 Curfibus auras provocat Virus Geri: 7 Vix summa vestigia ponit arena. 8 Qualis Ityberboreis aquilo cum densus ab oris incubat. snorting, the tossing and flinging of his head, the trampling & sounding of his feet, like unto the rushing in of swarms of 5 Locusts, the sight of the sword, the rattling of the spear, the noise of the trumpet is his delight: When he heareth the shouting of an Army a far off prepared to battle, no kirbe can restrain him, but 6 flings away, and 7 voids ground to go against it, as fast as if he flew in the air, and strived to match the 8 North wind in fierceness. Can he have these things from thee, that art of less force and celerity? THe Hawk he mues himself, Chap, 39, and a verse 29. gets him into the South. Where hath he this understanding, where this knowledge to find that his prey is there, and so betake him to his wings and follow after it? Can he receive it from thee that art * jetem: 8, 7, verse 30.31 32, 33.1 Valeria minima magnitudine. Plin: lib. 10, cap: 3. Meneth●s elachistos. Arist: hist: ani. lib: 9 ca 6.2 He is not afraid of thunder, Negant have aliten fulmine exani matum ideses armagera jonis. He fighteth with Dragons, Esti aetos kai dracoon Polemia. Ari. hist. Anni: lib. 9 ca 4. He prays upon the Serpent. Trophen poieitai Tons opheiss oxucopstates. 4. She killeth her young that cannot look with open eyes upon the sun without shedding of tears. Apocteinei ta tekna ●on ●i ophthal●●i pr●● to● helion dakrusosin. Arist. ibid. less provident? The b Eagle, that is the hardiest of all Birds, and yet but 1 small in quantity, which taketh her flight and soreth aloft, higher than any fowl, which abideth and buildeth in the top of the steep and craggy Rocks, discrieth the carcase a far off, feedeth her young with blood in stead of water, had she these properties of 2 magnanimity, wisdom, 3 sharpness of sight, 4 cruelty from thee? Now then, that sayest thou to all these things, is there not some mystery in every one of them, more than thou art able to attain unto? Couldst thou have framed the world, disposed and ordered the same in better sort? Couldst thou have made it more rich, more comely, couldst thou have provided for every creature therein more conveniently, for any more bountifully & costly than I have done? Canst thou charge me with injustice in any one thing in this large recital that I have made? Where dost thou find in all this Catalogue which I have used, cruelty, oppression and tyranny, such as thou throwest upon me in regard of thyself? Nay I will yet go further with thee, art thou able to give me one action that ever I did, since I first framed the world, where. I have not showed myself exceeding * Exod. 34, 6, 7. pitiful, tender-hearted, full of compassion when an offence hath been committed against me, slow to displeasure, of power to forbear anger, easy and ready to forgive whatsoever hath been amiss? Behold therefore more clearly then in a Crystal glass my wisdom, both in the creating, and also in the disposing sing and ordering, as well of the dumb and insensible creatures, as of those sensible creatures now mentioned, is more than thou art able to comprehend. And therein consider, that the mysteries of my high counsels, which I have decreed upon the sons of men for their government, be too far above thy reach; my providence likewise for my children, my just dealing toward my servants, my compassion toward my beloved, the stamp of mine own Image, being such & so great as thou hast heard toward the unreasonable creatures, must needs be very large and abundant. But what meanest thou job, Chap. 39 verse 35 art thou blanked already that of late waist so bold? Hast thou now never a word to say, that weariedst me heretofore with thy sures to dispute with thee? Must I now after so long discourse, weight and stay for thine answer, call upon thee again for it, that wast so full of arguments unto thy friends in thy defence, before I can have it? The multitude of my Objections peradventure confoundeth thee, or perhaps they are too deep for thee, or so weighty, and such manifest truths, as no reply can be made to them, or else thou art ravished with the admiration of them. Weigh then with thyself how unequal GOD and man are matched together in disputation, weigh with thyself, how short thy wit is, how shallow thy judgement in respect of the Lords? And then look back upon thy folly, in being desirous to contend with me, thy unadvisedness also to take upon thee to instruct me in my office of government, and thy want of understanding, to think thyself able to dive into the depth of my bottomless counsels, thereby to foresee my drift in thy visitation. But if the multitude of my Objections overwhelm thee, take any one of them, the weakest and meanest as thou supposest of all the residue, disprove that, convince me of defect, cyther of power or wisdom, providence, justice, mercy therein, or else find out all the hidden virtues that are in it. Take thy choice of these two, do one of them if thei● canst, which if thou canst not, yield thyself in a fault for that thou hast so often called my righteousness into question, stood so much in the defence of thine own righteousness, complained so much of thy affliction, and searched so far into my secrets, being most difficult, altogether impossible to be waded into of any mortal man. job. I acknowledge my vileness and baseness, Chap. 39 This jobs repentance is but in part, for here is an acknowledgement only of his wants, no clear confession that he hath offended, not that humiliation of heart, nor contrition, which the lord requireth of his obedient servants, & he afterward showeth forth, chap. 42. a verse 37, 38. 1 He promiseth fair for the time to come, but that is not enough, without a bewayting of his finne● past. in comparison of thee (my Creator) which art far more excellent, perfect, and holy, than any of thy creatures: of more judgement also, and wisdom in thine answers, of more authority and equity in thy government, as making all things in Heaven and Earth to stoop at thy beck, and to be silent before thee, as ruling so, that no man may justly conceive the least dislike, no not in any one particular action of thine. And therefore I here promise, before thy great and fearful Majesty, (that may it please thee to assist me with thy grace) that I will abstain hereafter even from a good words, and I true answers, which may seem to carry any show unto men, to derogate never so little from thine either justice or wisdom, or power, or merey, or else praise and exaltation. Syrraxis. 19 Persons. The Lord. job. The lord But that thou mayst be as yet more humbled through the sight of thine own weakness, Chap. 40. make a more evident, plain & particular confession of thy misdemenure toward me, be so far from commending any thing in thyself, verse 1, 2, 3. that thou renounce utterly thine own goodness, and stand wholly upon the commendation of my virtues: I have raised up again this whirlwind, and will proceedea little further in the declaration of my greatness. But first I would have thee openly to confess, that thou hast done me injury, in charging me with unjust dealing toward thee. For hadst thou no way to clear thyself from a notorious Offender, but by condemning me of severity, and unrighteous judgement, in that I afflicted thee? For albeit it be granted that I had another drift in it, then to punish thee for thy wicked life, canst thou therefore say that thou didst not deserve it, when the least sin that is committed, yea when there is no actual transgression at all, as in Infants, there notwithstanding eternal torments are due? Thou wilt abstain thou sayest from such answers as before. That is not enough, unless withal thou revoke thine error, and make a large recantation of thy several faults, committed against me here in the face of the Congregation, in calling my righteousness into question. Yea, thou must break forth into an ample discourse, of my just and upright course in all my ways, otherwise thou canst not satisfy for the wrong offered, nor then neither indeed, but when thou canst call back that which thou hast spoken, which is 1 Volat irrevocabile verbum. impossible simply to do. For a word uttered, an opinion set down, may be recalled, called in, or reversed, but not be annihilated, or lose the nature thereof. The only way therefore for thee is, to be an humble suitor to me for pardon of thy faults, which thou hast already done against me in this disputation, that so thou mayest pacify my wrath, & work a reconciliation. If this course please thee not, b verse, 4, 5, 6, 7, 8, 9 exercise thy power in the suppressing of sin, in the putting down the wicked, show thyself honourable in the advancing of virtue, and defending the godly, execute judgement, but all in that manner & majesty, to as great purpose as I myself am wont, and then I will commend thee, than I will yield that thine own hand hath saved thee, & not my mercy. In the mean time, I desire none other evidences of my power and providence, than my creatures. Let them therefore speak for me, and principally Behemoth and Leviathan, which I made, as manifest demonstrations of my greatness. a verse 10, 11, 12, 13, 14. etc. BEhemoth, which I created the sixth day, Chap. 40. when I created thee, that liveth upon the Land where thou livest, and wherewith thou mayst be better acquainted, because he is not of that ravening nature as the other wild Beasts are, then with them, is both greater & stronger than thou art, and yet his best feed is the grass of the Mountains. My blessing upon this poor means, doth nourish him unto so huge a quantity, that he is a terror to all that behold him, and yet is he of that gentleness of nature, that he hurteth not the least of my creatures, but suffereth the silly Goat to play by him. His greatness is such, that the channel, banks, reeds of the Rivers, though very high, the willows, or other trees growing usually in Fens, and Marish, grounds where he frequenteth, cannot cover him when he taketh his rest. When he entereth to drink in any of the greatest waters, as jordan, Euphrates, Tigris, or the like, he swalloweth up the whole River, and maketh it low for the time in that place. He stoppeth the course of the stream where he wadeth, and maketh it to stand on an heap and overflowe the banks. His trunk he letteth down to a marvelous length when he goeth to drink, his teeth are so long that they bore through unto the bottom of the waters: his sinews behind are like unto the goodly boughs of the Cedar twined together. And as for his strength, that appeareth in the largeness and thickness of his ribs, in the broadenes and bigness of his navel, in the easy and quick motion of his tail, that is as big as a Cedar tree, in the mightiness of his bones, being as beams of Brass, or as pillars of Iron, and in the two tusks or teeth under his trunk, being most precious, which are as pipes of Steel. Of that fortitude therefore is he, that of all my works that I have ordained to live and breath upon the land, he is the chiefest, testifying most of all my greatness: Chap. 40. verse 30, etc. & of that power indeed, that as his mightiness declareth that none could make him but myself, so his fortitude showeth, that none can overcome him save myself. But Leviathan, the King of all my creatures, both in regard of his 1 Causa evidens humoris luxuria. hugeness and force, verse 20, 21, 22, 23, etc. that lives in the waters, can neither be surprised by the might nor policy of any man in these days. I have ordained that Behemoth, though of far more power if he would contend then is in man, should be drawn by gentle allurements, to be serviceable for man's use, but as for this mighty Fish, I have provided, that none shall be able, either by power, or else whatsoever subtlety or cunning, to subdue him hitherunto. He that goes about by flattering words, or by stroking him on the back to win him, must expect nothing but death, and that no ransom shall be taken for his life, that dareth to give this attempt. No hook, or whatsoever instrument of the Fisherman, no though it be as strong as the anchor of a Ship, is able to hold him, no Cable, be it never so well twisted, is able to hale him ashore. Was it ever heard as yet, that the children made a pastime with him, or that the Mariners had a day of triumph for his taking, or that he needed to be a suitor for his life or liberty: unless I (by my providence) for the welfare of a Country cast him upon the Land? Was he ever known as yet to be vanquished or ensnared, was he ever seen upon the Land, laid open to the view of men, his carcase brought forth of the sea to be wondered at, a measure of his vastness taken, his body hewn in sunder with Axes, beetles & wedges, many panniers filled, many carts laden with his head divided into divers parts, but when I myself have offered him as a pray. Nay which is more, was there ever any man hitherunto so hardy to endure the sight of him when he walketh in his kingdom? Chap. 41. was there then ever any man that durst adventure to provoke him to battle? whence therefore cometh this presumption of thine, to challenge me that created him, for he is no more indeed, how fearful soever he seemeth unto thee, than a very small portion of my power. And my justice is as large as it: for the right of all a verse 2. things being in myself, and none of the sons of men having any interest in any thing under the sun, I of my mere bounty, bestowed to every one his portion. Which also he enjoyeth to the full, without any scanting, or restraint of whatsoever freedom, commodity, or delight is meet for him, when in equity I might have cut him off utterly because of his transgression, from the fruition of any blessing at all, being imparted only upon condition of obedience, I suffered him to partake of sundry, yea innumerable my mercies notwithstanding. Such as at any time took hold of my promise, entered into a covenant to sever themselves from the world, and to serve me, I have not forsaken, but always stood by them, in defending, preserving, enabling them to bear the cross, in comforting them, in encouraging them in their godly course, & in the end, when I have made due trial of their constancy, in delivering & rewarding them. Let him come forth & show himself here before me to whom I am beholding, that hath any way been desirous to set forth my glory, or maintain my truth, or obey my will. Let me see who hath been aforehand with me in any duty, which my former goodness hath not called for, that so I may make him full requital in the best manner. For if any thing in heaven or earth may suffice him, I am able to command it for him, yea whatsoever it is that he desireth, I have it at my disposing to bestow where I will. But alas wretched man, seeing all things are mine, how couldst thou bestow any thing upon me, which was not mine own before? This for application sake to thyself, Chap. 41. that thou mightest more clearly perceive how they concern thee, & this business. Now to return again to Leviathan, that my power in him may quail all such as oppose themselves against me, consider with me the a verse 3. parts & members of his body severally, and therein weigh his incomparable strength and vigour, how well (contrary to all hope of his enemies to prevail against him) he is provided and appointed for the battle. For first of all he playeth upon the b verse 4, 5. advantage, because like a Cock upon his own dunghill, he ever fighteth in his own element, and that to with his skirts uncovered. From this element and harbour, or rather kingdom of his, he can by no means be beaten. He is very big, yet can no hold be fastened upon him in these times to bring him to land, that so thou mightest see his largeness. He is able to bear a burden as great as any ship, yet will he not admit the least weight to come upon his back. No bridle can be fitted for his head, because his cheeks are as broad as the great portal of a Palace, and of that thickness and length, that though it were double, and double again, yea tenfold, yet would it not serve the turn. But might there be one framed for him, how should it be gotten into his mouth, he being both as untameable and as forcible also, as the raging Sea wherein he abideth? Besides, his swallow is so wide, that he would devour a whole stable full of furniture at one mouthful. His teeth fetch such a large circuit about, and are so many and so marvelous, as doth astonish the beholder. His c verse 6. back is as unpenetrable as any Buckler, Habergion, or coat of Mail, so hard and so close, that neither wind nor weapon can make any entrance, the sharpest steel can make no division. Herein he vaunteth, and beareth himself so bold, that he is at defiance with all the world. When he swims against the wind and stream, & drives the swelling waves of the sea before him with his d verse 9, 10 11, 12. neezing, such flashes of fire appear, as when the Smith fashioneth his great Iron work upon his slithy. He arising out of the deep, thou wouldst deem the Sun to arise out of the Sea, or lightning to proceed from the East, for his eyes resemble the beams of the morning, his mouth a furnace, his nostrils a Dyer's Fat. At his breath the whole Sea seemeth to be set on fire. By reason of the brightness of these several parts, thou wouldst imagine here a Torch to be kindled, there sparkles of fire to issue forth, here stubble to burn into a great flame, there a thick smoke like unto a cloud to ascend up. His neck is of such e verse 13. strength, that it crusheth in sunder whatsoever it meeteth, and covereth the faces of all that come in his way with sadness, but he emptieth his own loins of all sorrow, which maketh his bones fat, and replenished even with rivers of Oil, which moveth him to a delight and felicity, to wrestle with the surges of the Sea, albeit they assail him most fiercely, and lift themselves up unto the Heavens. It is not with his * Ilorin. 15, 39 flesh as with other my creatures, but the tenderest part of his body is infinitely harder than Brawn, for that his flesh cleaveth unseparably to his bones, and is equal unto them in toughness. And thus have I gone through all the parts of his body, which I know thou canst not choose but conceive to be most wonderful. ANd yet for all that, is it not more admirable then, Chap. 41. the valour and courage of his a verse 15. mind, being so stout, that nothing can daunt it, so strong, that it can be no more broken than the Flint, or neither Millstone, but what the one is able to effect, the other is ever as forward and venturous to attempt, according as the event doth make manifest. For by reason of his b verse 16 magnanimity, the valiant men fly, come running and crying unto me (because only of my power) as to c Purify themselves by prayer. verse 16. purify and purge them from their sins, so to protect them from the power of this invinsible Champion, which otherwise would grind them to powder by reason of his strength, and weight of his body. Neither can the d verse 17, 18, 19, 20. sword, spear, dart, or javelin pierce him; nor the Iron, Brass, Sling, Crossbow, nor any other warlike engine batter him. S●●ike up the Drum, sound the Trumpet, make the Armour to rattle, shake the spear before him, he regardeth it no more than the moving of a straw, flying of the chaff or feather in the air, or tossing of a piece of rotten wood upon the waters. For seeing nothing can hurt him, he is afraid of nothing. Seeing his skin is of that virtue, that it cracketh the very e verse 21. stones asunder as if they were Oyster-shels, knappeth Iron in pieces as if it were a stick, casting them with more violence into the f verse 22 bottom of the Sea, than they were sent at the first out of the hand of the strongest man. He maketh but a pastime of whatsoever is thrown at him. The skilful and hardy Mariner that feareth almost no colours, when he seethe the whole Sea on a froth, foaming and bubbling like the vessel of the Apothecary boiling with his drugs, and a g verse 23 whiteness behind him, lifted up above the rest of the waters where he hath marched along, like unto the tops of the Mountains covered with snow, or like unto the hoary hairs of the grave Fathers, he is amazed at the sight, and dares not abide the combat, knowing that if he make not escape, he must meet with such an enemy, as is without all h verse 24. fear, all mercy, and cannot be subdued, presuming also to be Lord, as indeed he is, over all the high and lofty in his walk, & therefore scorneth at his heels whatsoever opposeth itself against him. Lay this description job to the former, lay them both, and that of Behemoth to heart, apply them to thy conscience, see there thy weakness, and my power, thy wanting of judgement, to think so highly of thyself, and so basely of my providence and prudence in government; that am able to do whatsoever pleaseth me, and nothing is pleasing unto me but what is passing good: that being so great, and wonderful in strength, must needs be as great, excellent, and as much to be admired, in the administration of just & righteous judgement to all that live within the lists of my dominions. job. I now confess Lord from the bottom of my heart, Chap. 42, without any gainsaying, thy great and infinite power, the unsearchablenes of thy counsels, and that whatsoever thou a verse 2 conceivest against man, howsoever he striveth against the equity of it, is notwithstanding most just, & shall take effect. Which because I understood not before, I therefore offended, but for that it was of b verse 3. ignorance (for wonderful are thy judgements, & such as no man can attain unto) remit it unto to me I beseech thee (o my God,) and vouchsafing me the covering of my former overbold behaviour, the seeking to justify myself without a due regard of thy righteousness, my ignorant, rash, inconsiderate, impatient, froward speeches, words of discontentment, dishonourable to thy name in the construction of the Auditory, my presumption of heart in taking upon me to know thy secrets, which are lifted up far above my reach c verse 4. instruct thou me aright in thy ways. For what knowledge soever I professed before, yet through the light of thy word being brought to a sight of my error, I perceive now that it was nothing, that unless thy holy spirit guide me unto the truth, I must needs go astray, & therefore do wholly submit myself to be taught of thee. Infinite are the praises due unto thy Majesty from me, in that thou hast now showed me the d verse 5. properties of thy nature, given me to see fully and perfectly with the eye of my mind, the effects of thy greatness, (which before I had only sounding in mine ear) wrought in me inwardly such a feeling of thy excellency by virtue of thy presence, as all other precedents could not draw me unto; and withal, such a c verse 6. loathing and detestation of myself, by means of the abundance of my unsavoury speeche●, which have broken from me in this my adversity, that abhorring myself, I lie prostrate upon the earth, humbled in dust and ashes. Syrraxis. 19 Persons. The Lord. Eliphaz. The lord Now as for thee Eliphaz and thy two friends, Chap. 42, verse 7. though I have first reproved job, as beginning my judgements ever at mine own house, yet must thou not think, but that I am much more angry with thee and them, then with him. For his fault hath been the transgression of his lips, whereunto also he hath been enforced through the greatness of his calamity, & your unjust imputations. Your fault the bitterness of your heart against him, his ignorance of the unsearchablenes of my counsels, your error, in the matter of my providence, his such as he hath repent of, yours such, for which ye have showed no contrition: he hath laid his case very a Ye have not spoken of me the thing that is right, like my servant job. verse 7. right, as contending justly in the defence of his innocency, and hath aimed also at a good end, as to bear patiently my visitation: wherein also he hath prevailed thus far, that he hath kept his heart that it hath not been overcome with impatience. Your case it hath been wrong laid, builded upon false grounds, and you have aimed at this end, to overthrow the truth, and to bring my servant to despair. He, though he hath not always hit the white, yet hath he evermore shot fair at the mark: every shaft out of your quiver hath been sent a clean contrary way to that it ought. He hath showed forth much love and mildness toward you, though he saw you exceedingly out of the way, and used all means to reduce you from your opinions, you have cast off all humility, all mercy and compassion toward him, respecting nothing his weak estate, nothing regarding his grievous torment of body. You have utterly forgotten, that to add affliction to affliction, to carp, cavil, and scoff at him that is diseased, to take him at the worst that is distressed in mind, yea to wrong him in his meaning, to tell him of the Lords anger, that is wounded at the heart with the terror of his judgements, is not the way to win his soul, but to cast it clean away. You have thrown behind the back to charge the righteous man upon mere presumption, of foul and notorious crimes, what a heinous sin it is, & with how high an hand committed: b verse 8. seek therefore to pacify my wrath every one of you, by a c Take unto you 7 Calves & 7 Rams. full and perfect Sacrifice, offered up for each of you in particular, by the hands of my servant job. But first of all craving pardon for your unkind usage, your folly, undiscreetnesse, overmuch bitterness, your rash censures toward him, your denunciations against him of my beamy judgements, debarring him of all hope of happiness hereafter, because of his unhappy estate here: labour to be reconciled unto him, and then desire him, whom I have ordained in the office of priesthood, to be a Mediator between me and you, and to slay seven Calves, and seven Rams for a whole offering for every one of you severally. For I will not admit you into the function of priesthood, and therefore not accept it at your hands (for such as I anoint for Priests unto me, and none but they do I accept in this holy duty) but at the hands of my servant job whom I have appointed, even as in former times Melchisedech, Abraham, and before them Noah, Sheth, Abel, with the rest of the godly patriarchs, in their ages and families, as a type of the true Priesthood of the Messias to come, whose bodily sacrifice shallbe all in all, and put a final end to these resemblances. And let him be an Intercessor for you to me, & that shall be notwithstanding your great offence committed in this action, an expiation and atonement for you, and such as shall remove far from you those judgements which by your sins in this controversy you have deserved. You accounted him the greatest sinner of a thousand, you indeed are so, and therefore are worthy to feel that and more to, which I have inflicted upon him for a trial only of his virtues. But upon his intercession, & your amendment I am contented to spare you: yea in regard of the love of his person, whose sufferings these your oblations present, to clear you altogether from the guilt of it, and to bury this your fault in forgetfulness for evermore. Eliphaz. I with my companions (O Lord God most mighty) do with exceeding gladness of heart embrace this thy superabundant mercy unto us: Chap. 42, v, 9 and are most desirous to submit ourselves to job, and to crave at his hands forgiveness for the injury which many ways we have done unto him. We have erred in the doctrine of thy providence, we have laboured to deprive such as endure affliction in this life of all hope of salvation, we have perverted jobs words, and wrested them to a wrong sense, grieved his soul with our injust accusations, sought to make him a reprobate, & to bring him to desperation: this have we done being beguiled by Satan, whose instruments we have been, for the subverting of the constancy of thy servant. He blinded our eyes that we could not see the truth, he inflamed the corruption of our heart, and kindled the heat thereof against our friend, hardened the same that it could not be induced to forsake the error thereof, neither to relent: notwithstanding his excellent persuasions to the contrary on the one side, and his great calamity & misery on the other side, might have been sufficient to have overcome the most barbarous, & unmerciful men in the world. There is no reason (O Lord) that we which have been so unreasonable, should be consecrated Priests unto thee that art most righteous, & wilt have none uncleave person to come near thine altar: but rather great cause that we should magnify thy marvelous ●●●dnes toward us in vouchsafing us that favour at the mediation of an other, to receive our sacrifices as a pacification for our iniquities, done both against the honour of thy majesty, and the salvation of our brother. Most just is it, that thou shouldest deny us reconcilement with thee: unless we be first reconciled unto him, to whom we have offered such infinite wrong. Most righteous is it, that thou shouldest make us know him to be most dear unto thee, and in highest estimation with thee: by refusing our own, yea all other intercession for us, save his alone. And therefore we must willingly subscribe, to the order thou hast prescribed for our purgations: nothing doubting of jobes' tenderness and forwardness that is so tender hearted, so ready to for give (specially us now, having showed ourselves never so great enemies unto him, seeing we are commended unto him from thee, whom he loveth so entirely) both to renew again a covenant of friendship with us, as also to gratify us in this our supplication, wherein thou commandest us to become suitors. Syrraxis. 21. Persons. The Lord. job his Wife. Acquaintance. Contemners. job. Kinsefolks. Servants. Lord. THat all the World may know, Cha. 24, v. 10 that I am a most bountiful rewarder of such, as when the greatest afflictions and temptations are upon them, bear them notwithstanding patiently, hold out without fainting in the combat, & trust in me, and as well in the storm as when it is over, pray for their enemies, as thou job hast done: I will free thee from the captivity of Satan to whose tyranny I deliuer●●●●●ee over for a time, & environ thee round with the sense of my Angels, as in times past, remove away thy disease and restore thee to health of body, make thy Wife and servants to humble themselves unto thee, thy Kinsfolk and acquaintance to repair unto thee with great gifts in their hands, those that contemned thee to sue unto thee for forgiveness. I will also bless thee a Verse 12 more then in thy former prosperity, with all manner of riches, the number of thy sheep, Camels, Oxen, Asses, shall be doubled unto thee, Sons and Daughters more vert●ous and b Verse 15 comely than the former; longer, c Verse 16. and more happy days shall be be stowed upon thee, and at length which is a thing far more blessed and desired of mine elect, because of that which followeth, than all above mentioned, a timely, peaceable, and honourable funeral. Hereby to let thee with the rest of my Children see, and understand, how beneficial I am in my temporal favours when is shall be good for them: but specially how infinite are the heavenly treasures which I have reserved in my everlasting kingdom of glory for such as in the time of tentation, trial, and adverfity, bear contentedly my visitation, and constantly cleave unto me. job. It cannot be chosen, but that he which was endued with so many notable virtues, & blessed god in his lostes, must needs break forth into praises unto the Lord for his enlargement, and overflowing liberality unto him: and therefore is added this thanksgiving. Wonderful is thy goodness toward me (O my God) great is thy power, and thy wisdom infinite. I forgot to extol thy righteousness, notwithstanding thou now honourest me: I murmured against thee, yet art thou liberal unto me▪ I cursed the day of my birth, howbeit thou makest my life most happy unto me. Thou did dost, because it was thy pleasure, & for my profit, wound me, now thou healest me: when I was rich through thy beneficence, thou madest me poor, to humble me, and now thou hast again enriched me to declare thy power what it is, thy love and bounty to them that fear thee. When I looked for nothing but death, even than thou gavest me life, my grief that was so unsupportable, thou hast turned into such gladness as cannot be expressed: my misery, wherein I was thought to be the most wretched man upon the face of the earth, thou hast made most comfortable and commendable unto me. For what greater inward comfort, what greater outward commendation can there be unto a man, then being tried so many ways, in such admirable manner, and to the astonishment of all men as I have been, yet notwithstanding for all that to be found faithful unto thee. Hence therefore doth grow forth matter to praise thee, in that thou hast supported me in that sort with thy mighty Arm, that no assault nor battery of that puissant enemy, the God of this World with his spiritual forces, hath surprised the bulwark of mine assurance in thy mercy. Hence is my heart filled with love unto thy majesty, that hast thus magnified thy Name in my great deliverance: and my hope strengthened for the victory over all future calamities and temptations whatsoever, because of this my present conquest, that hath been so miraculous, as maketh all the World amazed to think of it. Who can deny thee to be most wonderful in this, the contemplation of thy blessings to have utterly overwhelmed the remembrance of thy punishments, thy fearful plagues to be vanished away through the beholding of thy inestimable favours? This thy mixture of mercy and judgement prosperity, and adversity together: whom would it not incite to extol thy greatness? And the former to bear the preheminance above the latter, whom would it not provoke unto thy love, and the commendation of thy goodness? O that Men therefore could see thy singular wisdom in the chastizing of thy Children, consider aright of thy power in the upholding them, that amidst the greatest calamity they die not, in the withholding them among the most strong temptations, heaviest conflicts, and extremest tortures that can be devised, that they fall not away from thee: and so advance thy mercy therein, as the fountains which causeth thy strength to lift up itself in their deliverance. O that such as are afflicted could be persuaded to learn to endure patiently their corrections, undergo willingly and thankfully their visxations, inregard of the blessed end thou makest with them that thus suffer, in regard of the never perishing joy they shall reap at the last, that are thus pressed down for a season. job his Wife. Albeit her reconcilement with her husband be not exprossed. Chap. 42, v, 11 Yet is it very likely because there is no mention of her death, and her husbands chastity so commended by the spirit of God, that it is not to be thought he would take another Woman, because also her sin by the judgement of Boza was no other than that of the three friends, which the lord forgave, and lastly because this book as it began with judgement, sorrow, and vexation on all sides, so it concludeth with mercy, joy, and consolation unto all: as it begun with miraculous trouble, so being shut up with miraculous deliverance, the birth of jobes' latter Children must in correspondent manner be extraordinary, and so by consequence borne by the same wise now in years, and therefore she was reconciled to her husband. Husband, I perceive now, that the Lord in indeed loveth thee, and therefore confess that my counsel was wicked, whereas I bid thee ply the Lord with prayer, and thanksgiving by way of derision, I am now sorry for it. That which I then did, the extremity of grief wherewith I was touched, moved me thereunto. It was strange unto me, that the Lord whom thou hadst so carefully served, as I think no Man upon the earth did the like, should for that thy service, deal so hardly with thee. If the Children which I bore unto thee, the long society in the which we have been yoak-follewes together▪ if thy faithful promise made unto me at the first entrance of our love, which notwithstanding aught to be special inducements, may not win thee to continue thy wont kindness. Let the frailty of mankind, the weakness of our sex above thine own move thee to pity. Or for that the offence was so gross and monstrous, thou canst not be brought unto this: yet let the resemblance of our marriage between that of the Messias and his spouse the Church, as being bone of her bone, and flesh of her flesh, how foul and notorious soever her sports appear in the face of the World, draw thee to reconciliation. What if I could not abide to come at thee in the time of thy calamity: was not the loathsomeness a * Chap. 19 Verse 17. of thy disease such, as no body was able to endure to come near thee? And beside who is their but at one time or other he forsaketh his Messiah? What if I have transgressed through my impatiency? The Messiah is patiented toward his spouse, and beareth with whatsoever her infirmities. What if I have been a vexation or a tentation, make the worst of it thou canst, unto thee in thy calamity: do not our sacrifices show that when the Messiah cometh he shall not only forgive them, but be slain for the sins of all the world, and so for them that grieve, tempt, contemn, deride, revile, with words of blasphemy, yea more than this, though this be the most that thou canst make of my fault, buffer, kill, & crucify him? Thou professest thyself the lords Disciple, he remitteth thy transgressions, and this great one made against him, or rather a multitude of transgressions concurring together in one action, and some of them in the same nature with mine: tread in thy masters steps, do by me as he hath done by thee. Upon thy repentance he hath received thee again that hadst gone out of the way, upon the same condition accept of me thy disobedient and undutiful wife. Wicked am I indeed, and most unworthy to have that name any way to be cast upon me, because I derided him that conjoined us together in that holy estate, and hath been ever from our first coming together, save only now of late for a small time, a most good and bountiful father unto us: yet for that I am now grieved for my offence I know he will not refuse me, do not thou then reject me, but vouchsafe me the place and honour I before enjoyed with thee. And I vow unto thee, that come what can come, I will 〈◊〉 hereafter sorsake thee, neither will I ever gri●●● the● 〈◊〉 more, but yield what comfort possible I may at all times, specially in the time of adversity, when there is most need consider of the vehemency of sickness what it is, stick by thee unto death, how tedious soever shall be thy visitation, obey thee both in word and deed, render all due reverence unto thee, yea endeavour myself by all means unto that good carriage every way unto thee, as is recorded to have been in Sara, the only excellent pattern for married Women to follow, toward her worthy husband Abraham Who also may be a notable spectacle for all married Men, as well for his wise doom in government, as for his love unto his Wife: from whom rather than he would endure a separation, he chose to be at defiance with Kings, for whose sake though she were barren, he renounced his Concubine, by whom he had issue, and therefore most dear unto him. Kinsmen. We committed a fault in that we did not visit thee (job) in the time of thy calamity, Cha. 41, v, 11 the greatness and strangeness thereof, caused us to forget ourselves, and thee, how dear soever unto us. Our hearts were with th●● then, and we prayed for thee: so that there was no love wanting in us. The defect of our duty did arise from an amazedness, which possessed our hearts, in regard of the wonderful burden of the Lord upon thee, and his unwonted dealing toward thee. And moreoner, we durst not * a Pro. 4, ●4 come at thee, lest peradventure we might have been punished after the same manner. For many times, the Lord scourgeth those, that have any familiarity * b 1 King 22 32. with the wicked, even for that cause only, because they consort themselves with them. This made us to forbear, from resorting to comfort thee in thy great extremity & misery: for that we knew not what thine heart, and secret sin might be to Godward, albeit we had seen thee demean, and carry thyself no otherwise then well outwardly. But now the LORD hath approved of thee, and we know we may repair unto thee without danger, we do most gladly, and willingly come unto thee, for to administer what comfort we may after thy distress. And for that experience teacheth us, that nothing is more delightful unto us, then to confer and discourse of our adversity when it is over, our purpose is to sit with thee a while to that end: And further, for that we are not ignorant, that the body after long sickness, needeth to be cherished, we are not altogether unmindful to gratify thee in that respect, as also to leave with thee beside some token of our good will. Our desire is, thou wouldst take these things in good part, and renew again toward us, (and the rather for affinity sake) thy former love and amity, Nature hath wrought this kindness in us toward thee, let it work the like in thee toward us: and as we are met together in thy house, which we thought we should never have done, to solace thy heart after thy great sorrow, so vouchsafe thou to frequent our houses upon the like occasion. But if thou shalt please to add unto this, as a supereminent friendship, a care to see us as well when we are in our affliction, as when we are out of it, we shall hold thee more faithful unto us a great deal, than we have been to thee. For to speak ingenuously of ourselves, we have been to to unnatural, yet we confessing this, thou oughtest so much the rather to forgive us. Acquaintance. We should have seen thee (job) rather in thy affliction than now in thy recovery, Cha. 42, v, 11 but better now than not at all, and in some sort our coming unto thee now is better than before, because now we may perform a double duty, first to declare the grief of our hearts for thy heaviness, past, and our gladness for thy present deliverance, all under one. Howbeit we come not with an intent to excuse ourselves, (for we cannot but acknowledge that labour to be ill spared, that might be spent to the comfort of the distressed) but having brought with us something to make merry withal, and some remembrance, that all former intercourse of benefits rece●●ed, is not quite buried with us: our request is thou wouldst accept it at our hands, & think no worse of us notwithstanding the neglect of that care we should have had of thee in the time of thy misery, than heretofore thou hast done: thou wouldst let this our love present, blot out utterly the imputation of our former unkindness, even so far forth to afford us, upon a promise of fidelity on our part, that inwardness with thee again, which we have had in times past. Servants. Our calling to be necessary, Though there be no express mention cha. 42, v, 11. of jobs servants return, and humbling themselves unto him after his prosperity recorded, yet is there very great likelihood for it, because of that which is written, of the alienation of them in plain terms, Chap. 19, v, 15, 16 See the reason hereof afterward upon Contemners. all Men are compelled to confess: because there is no degree, or estate that can live without us: Howbeit very few there are that commend our fidelity. Our love (they say) is seldom knit, our hearts seldom bend to do them good, to whom by bond and covenant we have tied ourselves, where is honour and wealth bringing gain and ease unto us, there we strive to be entertained, their we are contented to use some diligence for a time, until our turn be served: but where is either great store of business, or else the least show of poverty, or want any way, there we are soon weary: and during the time that we serve such, if the work seem any thing tedious, we are ever repining, if there be any kind of tribulation, we are both unwilling, and unable to suffer with them, discontented straightway, unpatient to bear that we see our betters undergo. Yea, we take (they say) an occasion hereby to scorn and deride them, to shake of all obedience and duty toward them, to contemn and disdain their persons, office, and authority over us. This voice goeth upon us that are either Men Servants, or Maid * b Chap. 19 Verse 15. Servants. And it is true we confess for the most part, neither can we excuse ourselves herein toward thee (job) our good Master, but must acknowledge ourselves faulty, and worthy of the greatest blame that can possibly be laid upon us: nay, that we have deserved to be made a public example, by some extreme punishment justified upon us, that others may beware how they show themselves undutiful toward their Masters, how they mock at their calamity, whose misery they ought to reckon as their own. For this belongeth unto servants so to be affected toward them whom they serve, as toward themselves: to esteem their loss as their own, their visitation as the hand of God upon themselves. None of all these things came once into our minds, while it was in season to be performed: but now when it is past, we consider it and lament with tears. Receive us to favour good Sir, upon our promise of amendment, conceive of it as an oversight in us, and a want of true wisdom and judgement: a common defect in those of our place. We are given to follow our leaders, our Lady, and Mistress, together with your three friends, they were the parties that misled us. Their reasons, and example so prevailed with us, that for the present time, we thought we did rather well to disobey and scorn thee, that wast at defiance with the Lord, (as we supposed) then nigh whit offend in that we pitied thee not, and were not serviceable unto thee. Contemners. It cannot be denied, but jobs recovery must be in an equal proportion unto his misery: now his misery consisted, First, in the loss of his goods. Secondly, in the loss of his Children. Thirdly, in the visitation of the Lord upon his own body. Fourthly, in the forsaking, and contemning of his friends and acquaintance together withal other, and therefore his recovery must be in the like largeness, which moved me to add the coming in of his contemners, unto the former points laid open. WE that are a heap blown together of all sorts, friends and foes, known, and unknown, of the mighty, middle, and meanest ones, learned, & unlearned, of such as are not at all acquainted with the truth, or being acquainted with it, do either embracc it carefully, or are careless of it, are driven through the Lords mighty deliverance which he hath wrought for thee, to condemn ourselves for our contempt toward thee, and to bewray the exceeding grief we endure by reason thereof: had we felt before the weight of this sin, no benefit, no punishment in the world should have drawn us unto it. For what is there upon the face of the earth, that on the one side, or on the other can countervail the same. But alas, we were ignorant that thou wast the Lords servant, a For these in the time of his calamity see chap. 19 Verse 18 or that thou hadst the truth on thy part; yea, we rather thought thee to be an enemy unto him, and unto his righteousness, because thou both spakest against him, and for thy own righteousness, to lift it up above his. For so we conceived of thy speech? And who would have thought the matter should have come to this pass? But we see the wisdom of the Lord is too deep a point for us, or any man to wade into, without some direction from above. We perceive also, that no Man is able to judge what shall be the event of things; & again, that temporary affliction is no certain argument that the Lord hateth, nor these outward blessings that he loveth. This was our opinion before, and that which all the world for the most part embraceth for a truth: yet notwithstanding they are beguiled in that they build upon it, and so are we in following them. But howsoever relying ourselves upon this ground: such of us as had knowledge, bore ourselves bold to break forth into open contempt, scorn and derision against thee job, and such among us as had no knowledge, imagined that thy misery, wherein thou wast, to be laid upon thee to that very end, that thou shouldest be in disdain and reproach. And thy very words, as being at defiance with Heaven, and making thyself a God for thine integrity, did not only confirm us in our opinion, but also stir us and encourage us, to more outrage against thee: supposing indeed yea being verily persuaded, that we had done God very good service, and had performed a most laudable and commendable part therein. Yet we speak not this as endeavouring to purge ourselves of all blame, but to show the manner of our offence, that thou mightest the more easily be pacified toward us. For all this cannot free us, but that we have broken still the bond of charity, that aught to be between man & man: nay, which is more, that we have persecuted the Servant of the high God, and so are in the rank of the chiefest sinners. For in that we did it of ignorance, doth not exempt us from the rank of Persecutors of the Church of GOD: something indeed it doth extenuate the sin, yet for all that our Names must be enrolled still among that number. What then would our case have been, if we had willing lie and maliciously fallen into this so notorious an offence? What pretence then could we have had? What allegations could we have made for ourselves, seeing now as it is, we remain unexcusable, and seeing as the matter now standeth with us, did we not seek reconcilement both of the Lord and of thee, as we unfeignedly do, even all of us, our state were damnable, and we should be adjudged to most horrible torments, because of our most heinous transgression. Syrraxis. 22. Persons. The Lord. Satan. The lord HOw sayest thou now (Satan) doth not job stick unto the truth, The scope of the history being to strengthen the Lords servants, through jobs constancy, against the temptations of Satan, it was requisite to infer the Lord triumphing over him in that respect. and cleave unto me, notwithstanding all thy sore and grievous plagues? What desperatenes therefore was that in thee, to call for my more terrible vengeance? might there be more than that, whereunto thou art already condemned, though it be not fully in place as yet, (because thou art not as yet chained up under everlasting darkness, neither haste thou as yet Hell mouth sealed up upon thee, never to be opened again during all eternity's) if this my servant did not belch out blasphemy against me from the bottom of his heart, and did not utterly renounce my service; so that I yielded him over unto thy hands body & goods, to execute thy full measure of malice and cruelty upon them both? Thou thinkest thou art well experienced in matters, and that thou hast a deep reach into things, but thou seest how short thou comest of the mark? And no marvel, for thou judgest only by the outward appearance, but art not able to look into the heart, which alone giveth sure testimony what is in man. The infallible signs of an Hypocrite, are neither found in the complexion, nor gesture, nor wealth, nor honour, if from hence thou drewest thy conjecture concerning job, but do rather appear in his fruits. Why didst thou not seek them there Satan, before thou didst peremptorily lay thyself open to heavier curses? If thou hadst consulted but with the ordinary sort of men, they could have certified thee otherwise concerning him, because of his many good works wherein he daily exercised himself, and because of the worthy commendation that every where went of him. Thou art more ancient a great deal, and of far more antiquity than any man now living. Thou art also of a more ripe conceit, and subtle judgement by nature then is he, whence then is it that thou hast so overreached thyself? Can it be imputed unto any other thing, then unto thine immortal hatred toward my Children, toward mine honour, toward all goodness, yea toward myself, my very essence and being? For thy malice against them, groweth from this head, that thou canst not abide me. Have I cast thee down to the nethermost Hell, and yet will not thy proud and malicious spirit be abated? Well, my servant job having vanquished thee in the combat, thou hast forfeited unto me that liberty which I suffered thee to enjoy: so that the freedom of wandering throughout the whole compass of the Earth at thy pleasure, permitted unto thee heretofore, might I now justly take from thee, & send thee unto the deep, & there bind thee up until the great day of my appearing, according to thy voluntary deprecation against thyself. But for that nothing is more common with thee, then to forfeit thine enlargement unto me by making such manner of deprecations against thyself, to thy further condemnation every time I scire thee before me: & moreover, for that I have to employ thee even unto the end, I will put up this at thy hands, as well as I have done all the rest, and recording it only in my book of Accounts, among the residue of thy most memorable actions, will reserve thy payment for it, until that general Assizes and universal Doom, which I have ordained for such like matters. But then I will assure thee, that what thou callest for against thyself, shall be rendered thee to the full, even until all the vials of mine indignation, which are bottomless and have none end, be drawn out unto the very dregs, and powered upon thy head. Satan. It is my trade to try practices, and prove masteries. I have foiled many a one that carried as great a show of holiness as job did. Satan and his instruments, how wickedly soever they do, yet have they somewhat ever to say for themselves, & some show of reason left the to gain confederates unto them, to hold up the pillars of their kingdom from falling unto the ground, until the end of all things, and therefore is annexed this reply. Mine office is to forge matter of accusation, wilt thou be against me for doing my office? I have always been the Executioner of thy terrible vengeance upon sinners, is not job a sinner as well as others? Didst not thou command me to afflict him, and in that measure as was done? Let him therefore thank thee for it, and not blame me. For to move thee thereunto, and to make him feel the force of my hand, was but to do my kind. But what needest thou to have given me leave, and to have sent out thy Commission by me, without the which I could not so much as have moved my finger against him? Yet see for all that what a deal of threatening here is against me, when I have done nothing, but that which both my nature & my duty led me unto, and also my calling required. See what triumphing there is over me, and how I am trampled under foot by and by, if I come never so little short of my aim? I think job hath very little to brag of if things were well weighed. What do I know for his heart? Sure I am that with his mouth he uttered forth most accursed blasphemy against thee. The first speech that passed from him after I smote him in his body, is it not wholly compounded of desperate, baneful, blasphemous matter, the like whereof hath not been uttered of any, how wicked so ever since the World stood? Which kind of style is it not continued likewise throughout his conflict? Canst thou show me the place where it is not to be found? Canst thou turn me to the page where there is not laid open some notable piece of discontentment, impatiency, inordinateness of his affections, violentie of his passions, presumptuousness of his knowledge, oner-headinesse of his judgement, overmuch pride and sauciness in looking into thy secrets, determining of thy hidden counsels, even to the setting them down in particular what they are, unreverentnesse in his behaviour evermore toward thee, such familiarity with thee, even as if thou wert mortal and wretched, and every way as base and vile as himself: yea such an abject, that he might justly prefer himself, his wisdom to govern, his righteous dealing for thee & for thy people, before thine unto him? Hath not Elihu, hast not thou thyself reproved him for these things? Was he not so obstinate, that Elihu could do no good at all with him, and thyself wast feign to take him to task again and again, show thyself terrible unto him the second time, before he would be humbled for them and reclaimed. Thus far prevailed I against him, yet for all this, because forsooth he kept his heart upright, (which who knoweth sane thyself, for he must not be his own judge) his constancy must be preferred, and I must be condemned, his state and credit bettered, mine damnified. But he were best look well about him, that he continue soundly settled in his constancy, for let him be fully assured, (though he hath scaped my fingers now) that I will not thus give him over. In an hundred and forty years space, 1 Can●u●● 〈◊〉 longi●qua v●let muta●e ●●tustas. if there be no 1 change in him, specially having the world still tumbling in upon him, (for thou hast doubled it unto him already, and no doubt but it shall be tripled upon him tenno-folde at the last,) I much marvel. And this I will protest for my own part, if there be any means under heaven to draw him to an alteration, it shall not be unattempted. The lord This thy trade is not of me, but of thine own invention, the practices & proving of masteries, thou pretendest as a trial of my Servants, thou intendest to my dishonour, and their destruction. Thou hast never so foiled any one that belonged to me, but he hath risen again, and put thee to flight. jobs profession it was not in show, but in substance, such though thou hast heaved at never so often, yet hast thou not at any time utterly overthrown. Who hath imposed upon thee the office of accusation? I made thee to no such end, thou holdest it therefore by usurpation, finding thee a fit Instrument to execute my chastisements upon my Children (for my vengeance I execute only upon thee and thine) my manner hath been sometimes to use thee that way, yet so that thou hast first sought for this employment very importunately, suggesting withal some matter against them, that might move me to condescend thereunto. Though job and all Men be sinners, and I might justly punish them for their offences: notwithstanding because some there are that cry unto me for pardon in sorrow and confidence of my mercy, to them I remit their crimes, & punish them not for them. For what needeth-that, seeing they are penitent straightway as soon as they have done any offence, which of itself is a punishment sufficient, and inferior to * As being on the one side, an horror and anguish of soul, a feeling of the anger of God against sin. Psal 5.1, 17, & 3. On the other side a crucifying of the fleshly corruptions, Rom. 6 6. A compelling to spiritual subjection, as we would force a slave to grind at the Mill, Doulago, a battering of the body as those are wont that try masteries with plummets of Lead, until the blewnes of the wound appeareth most grievous, Vpopiaz●in. 1 co●. 9.27. And further a continual delivering over unto death through outward dangers and afflictions. 2 Co●inth. 4.11. none? But if I do correct them at any time, it is for their trial, further instruction, better experiment of my goodness in their deliverance (as now in the chastisement of job) that I do it. Upon thine accusations brought against job, and insulting over him as if he would no longer cleave to me, than I held him up by the chin, and made him to swim in wealth: I willed thee to do thy worst against him, and he hath now in very deed good cause to thank me for it, because it hath redownded to his unspeakable benefit. Howbeit hereby art not thou exempted from blame: for envy drew thee to procure my commission to afflict him, malice stirred thee up unto it, which now is become as kindly unto thee, as if thou hadst it in nature, and by creation. To accuse my servants thou sayest is thy office, to tempt them thy trade, to execute punishment upon them, thy kind, nature, duty, calling, when thou art nothing else but a mere Intruder into them all. Which to go●no further, is apparent even by this, in that thou challengest unto thyself so many functions. jobs infirmities in the time of his visitation, must needs be acknowledged to have been very many, and very great, but what of that, he holding still the foundation, and trusting in his Redeemer, never forsaking me the fountain, but evermore earnestly calling upon me for help, he disappointed thee of thy purpose. For thou undertookest that he should be at utter defiance with me, forsake quite his confidence in me, fall finally from mine obedience, & become wholly and perpetually thine without recovery. Thou makest light account of the knowledge of the heart, when that is all in all, neither can there any right judgement be given of the actions of man, without the true knowledge thereof. And this may yield great comfort unto man, that howsoever thou accusest him before me, whatsoever grievous matter thou layest to his charge, yet thou dost all upon bare conjecture, not knowing indeed how it standeth with him, as being altogether ignorant what is the affection of his heart, and if that be faithful, not to regard thy objections. But what blasphemy is that thou vomitest forth by way of Parenthesis, who knoweth jobs heart to be upright beside myself? How now Satan, wilt thou disannul my authority? Shall not my Word, which alone gave being to all Creatures, without any other witnesses, be a sufficient confirmation of itself? But were it not so, wouldst thou make the world believe that I am alone? Doth not the Father & the holy Spirit give testimony with me? In the difficulty of subduing jobs high conceit of himself, in the humbling him unto me, and making him fully to confess his faults, thou mayest see what a do I have to reform man that hath fallen from me, and to recover him home again unto me. But yet though it be with much labour and pains, I bring it to pass notwithstanding at the last. But as for thee & thy retinue, that fell from me before him, there was no means to reclaim you, no way to reverse you, but albeit I 1 Humanitus dictum. strived, and studied what I could for your alteration, nothing would work upon you, your mischievous disposition would admit no restraint, but flinging from my presence, ye would throw yourselves headlong into that restless bed of endless misery. Is not job therefore, together with every true believer, notwithstanding all these frailties, worthily preferred before thee, and art not thou worthily condemned? do they not justly triumph over thee, & trample thee under their feet? And seeing my honour is in vanquishing such an enemy, that is so maliciously bend against me, why should I not set up my Trophies as a sign of victory over him? The elder men are, the more wily and wary be they, thou hast experience of this in thyself, and therefore thou shalt more hardly take them with thy baits then before. Hadst thou any advantage by the long lives of the Fathers that lived before the flood? Did not those that were godly among them, through their many years, gather unto themselves more wisdom and strength to over come thy temptations? Thou hast small cause to presume, and less to vaunt (and had dost thou not more than a forehead of brass, thou wouldst not now do it) of hope of victory in time to come, through the increase of wealth, yea of doubling & tripling the same unto him tenne-folde, this thou speakest by way of scorn, (I would indeed the world regarded riches no more than thou dost, but only that thou mayest use them as a Fouler doth his Net, to ensnare the souls of men, and thou the honour of my Name more than thou art wont) seeing that before thou did dost complain of that, as the only bar against thee. Use what means thou wilt, do thou and thy complices what you can, (yea let all the creatures under heaven join with you in it) lay your heads together, plot your attempts over and over again, invent, consult, execute what may seem most probable for your purpose, you shall effect notwithstanding, no more against job, nor any of my servants beside, than what my pleasure is, then what shall make for their good, my glory and renown, your further shame and confusion. Thou confessest, that thou couldst not have so much as moved thy singer against job, without my special Commission, were there not therefore great weakness in him, or any other, (for my protection reacheth unto all my Chosen in like manner) to esteem of thy threatening? But in this thy threatening, thy extreme malice against me and mine, bewrayeth itself what it is, which malady of thine, foster and nourish it within thee as much as thou wilt, it shall but breed thine own woe, it shall not any way touch me, or any of mine Elect, any further than it may serve for their benefit; not any way turn to my dishonour, but make for my greater honour & renown, as doth most lively appear by this present action against job. For what greater glory couldst thou possibly have brought unto my Name, than thou hast done hereby? For herein how ridiculous (for most odious hast thou been in the eyes of all men from the beginning) thou hast showed thyself, I shall not need any longer to dispute, seeing the event itself, now shining forth to the view of Men and Angels, is and will ever be, even unto the world's end, when soever thou shalt make the like attempt, as an Herald proclaiming in thy ears, job gave Satan a notable repulse. Which straightway, notwithstanding thine intolerable impudency, shall confound thee with shame, cast upon thee an utter despair of victory in whatsoever thine enterprise, to thy perpetual vexation, and torment of spirit. FINIS. To God only wise, be praise, both now and for ever.