out of one pit another might haue 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 vnto thee that for as much as the glasse of my life is almost run out it wold please thee to afford me a k verse xx breathing time wherein I may gather my strength together receiue a little refreshing before I depart hence vnto the place where is nothing but perpetuall l verse xxi darkenesse and that most palpable and with out any interchange where is no order m verse xxii at al but a confused heape of all degrees high and low tumbled together whence I shall neuer get forth Syrraxis II. Persons Zophar Iob Zophar ELiphaz shewed thee that thy affliction was a signe that thou wert wicked Chap. xi and proued the same vnto thee very copiously by the punishment of the euill liuing in all ages and on the contrary by the rewardes that follow the good Bildad added vnto that that the good are sometimes afflicted as well as the bad but to their greater preferment and that they might receiue vpon their amendment larger blessinges then before and further that if so bee the vngodly flourish a while yet at length they come to destruction because their faire shew of goodnesse which they made vnto the Worlde was but counterfeit Now I will annexe a third pointe namely that the wisedome of the Lorde in his waies is aboue our capacity and that for this cause though thou Iob seest not where in thou hast offended the Lord yet he hath obserued many defects and declinings in thee But before I enter into it I must reprehend thee for thy much babling and then for iustifying thy selfe before God Is this tollerable that thou sholdest carry away the matter and gaine the cause by a Verse 2 multiplying of wordes and those idle ones to in substance vntrue spoken by way of derision b Verse 3 For so signifieth Subsanno Hebr tilahag of Lahag and receiue no answere from vs to checke thy folly that with bended browes makest a mocke at him There is no wisedome nor vertue in vsing so much talke and lesse wisedome and very little honesty should there be in vs if we should dissemble it and let thee alone in it There is no profit in it for it will not make thee iust neuer the sooner nay the matter of it is vniust and therefore to assent vnto it were to yeald and subscribe as it were vnto blasphemy which is impossible for the truely vertuous and Godly euer to do This is one of thys peeches c Verse 4 and this is the point I purpose to handle What I do teach speake or thinke there can be no fault found in it and why My conscience conuinceth mee not of transgression neither can Men accuse me and thus thou disputest with the Lord imagining thy selfe to haue accesse vnto him But when thou shalt haue a day of hearing d Verse 4 before him indeed it will be otherwise with thee then thou supposest Thy puritie innocency and iustice will not goe for paiement Thou boastest how well thou art seen in thee deep abstruse e Verse 5 wisedome of God and that thou performest all which hee requireth of thee when in truth the duty the Lord calleth for is much greater then wee coniecture and iustice in his vnderstandding farre aboue that we thinke it to be and therefore punishment is in an higher degree and more f Verse 6 seuerity to be inflicted vpon vs then we make account off if hee should lay it vppon vs accordingly as wee faile in the perfection of righteousnesse which he in his wisedome and equity exacteth The debt which we owe we shall neuer bee able to pay vnto him vnlesse he remit much more then he constraineth vs to giue in That which God hath not g verse 7 reuealed is much more then that which hee hath reuealed according to that which is in his reuealed will thou deseruest punishment what then should become of thee if he should deale with thee according to his reuealed will Euen this thy punishment Iob as iust as thou thinkest thy selfe and as great and intollerable as thou reputest of it for the payment of the dew debt which the Lord in his exact account reckoneth to belong vnto him is tenne times lesse how extreame soeuer then that which he might iustly lay vpon thee And if he shall at any time as I †a Supra v. 5. wish hee would submit himselfe to debate the matter with thee no question but that he would condemne thee also to more bitter affliction then this thou now indurest and that for thy sins without any further respect vnlesse bewayling thy former waies thou sue to him for mercy Heereunto thou canst not bee perswaded and therefore troublest thy head to finde out some other cause of thine affliction then thy sinnes The generall and vndoubted cause of all calamity is sin and what intention soeuer beside the Lord hath in it yet that is the maine and principall for without it misery had neuer had any being this the Lord hath reuealed vnto vs to be the cause of distresse let vs admit of it therefore and leaue to study what other drift the Lord may peraduenture haue in it vntill it shall please him to lay it open vnto vs when we haue tyred our selues about other respectes they will proue vncertaine and doubtfull such for which we haue no sure ground neither can wee rest vpon them They will proue dangerous vnto vs because secretes and such as the Lord would not haue knowen and so forbidden vs euen as Paradice into which no man may enter but the Aungels with their flaming Sworde will fley him MOreouer it is a more impossibility to climbe into a Chap. 11. verse 8. Gods bosome to know what he doth there determine If it weremans counsell that he would find out there were some likelihood in it for that he is like vnto vs and we haue reason and vnderstanding to guid vs vnto it aswel as he But God is vnlike vs eternall immortall inuisible vnsearchable in his iudgementes and in his counsels and his wayes are past finding out He is omnipotent al sufficient and absolute in power and we altogither insufficient to any thing So that we want the meanes to come to that which is in him he hath denyed it vs and of our selues weare nothing of that impotency and imperfection in nature that our eyes dazell at the beholding of the Sunne how then is it possible that wee should behold his glory Our dulnes is such that wee cannot conceiue of those thinges which the Lord hath layed before our eyes most vnfit then and vnable are we to ascend vp to those high mysteries whereinto he hath giuen vs no light We attaine not to the perfect knowledge of the heauens b verse 9. which
the bowels of the earth and reaching euen vnto the center of the same whether the influences of the heauens are thought to distil next to take a viewe of his workes being many and marueilous vppon the face of the earth and goe to the Waters of the sea and thence to the Clowdes and meteors aboue and afterward to ascend vppe to the firmament were a matter of infinite discourse I will therefore limit my speech and insist in some particulars The graues and secret places howe deepe how darke how far distant soeuer from the heat and light of the sunne yet doth he clearely see f verse 6. into them Hell and destruction are disposed of in his prouidence he hath made the heauens as a Canopy to adorne and couer the earth stretching g verse 7 them forth all ouer in most goodly manner as farre as the land or sea doth extend it selfe He hath contrary to nature placed the waightier Masse of the earth aboue the lighter Element of the waters the scenter of the world which is the earth he causeth to stande vnmoneable hauing no foundation but his mighty hand to support it He bindeth h verse 8 vp the Waters hanging in the clouds and ready to fall downe vpon the earth all at once and to ouerwhelm it as it were in Bottles or Bagges in very myraculous maner for the ayre containing the Water is lighter then it causing them to drop downe 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 seeth good He hideth from vs his throne * i verse 9 which hee hath in the vpper region of the ayre whence he sendeth foorth the Thunder Lightning and Raine by interposition of thicke cloudes very closely and soundly compacted together betweene it and our sight that otherwise might manifestly be seene He hath compassed the earth with Waters to which notwithstanding hee hath prescribed such boundes k verse 10 as they shall not againe ouerflow the same as long as the sunne and Moone endure Hee framed the glorious Curtaines of the Heauens which hange ouer our heads he shaketh the mountaines whereupon they seeme to leane l verse 11 as vpon 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 greatnes is as a bar to stay the course of the raging sea whose roring likewise violence is most terible and exceeding measure heaswageth n verse 12. in a moment These are great things yet are they but a small o verse 14 parcell of his omnipotency a superficiall collection onely to that which is hidden from vs. For wee are not able to vnderstand the hundreth part thereof much lesse are we able to speake of it to the full Syrraxis 17. Persons Iob. Elihu Iob. SEeing that now you giue me a breathing time answerd me nothing specially Zophar whose turne it is ouercome with my speech of the Lords power Chap. 27. I will heere set downe the whole state of the controuersie betweene vs. Where first I must vse a protestation that as the Lord liueth who now afflicteth mee and hath hidden the cause thereof from me I will deale plainely a Verse 3 4 and vse a good conscience in all thinges I haue hetherunto defended my innocency which also I must still maintaine as long as I am able to speake b Verse 5 6 for my selfe I haue reproued you heretofore for calling my life and sinceritye in religion into question vâ—â—◠〈…〉 and now I persist therein in this my last speech vnto you to the end it may be the better obserued of the standers by and remembred of you hereafter when you shall finde the truth of it For I assure you you shall reape little credit by it in the end It hath euer beene accounted an egregious offence to condemne the righteous c Verse 7. the same shall bee cast in your teeth at the last in regard of me and you shall bee numbred with the wicked and among the enimies of the Lord and his seruantes Wherefore that it may more euidently appeare how iustly I haue reproued you I will shewe you againe wherein you haue erred in your arguments which you haue produced against mine innocency and withall confute the grounds whereupon you relye and afterward I will strengthen and confirme mine owne reasons which I haue vsed in the defence thereof For here hath beene the cause of this long contention between vs you haue labored to proue me a wicked person and therefore thus afflicted I haue indeuoured to pâ—rge my selfe from that accusation and to make it manifest that the Lord hath some other drift therein then to enter into iudgement with me for my sinnes THat I may begin therefore Chap 27 with a confutation of your assertions whereas you condemne mee for an Hippocrite and vile person because of the greatnes of my calamity to that I answere that affliction is common both to the good and bad and that the righteous cannot bee discerned thereby from the vnrighteous neither by a prosperous and happy estate neither is the Lordes loue or hatted to be valued according in the degrees of these But if wee will heere distinguish aright we must looke to the demeanor and to the disposing of the mind in the one and in the other and what vse they make of the lotte and portion whatsoeuer it is that the Lord measureth out vnto them And if it be in extremity of paine and greefe with what patience they are able to beare it and what hope and confidence they haue in the Lords mercies being in the midst thereof and euen at the point of death The Hippocrite a verse 8 and vngodly person in such a case or if he sustaine losse in his outward estate in regarde whereof he made some shew of shrowding himselfe vnder the Lords wing while his fauor therein shined vpon him he is by and by at despaire with himselfe and his hope is vtterly at an end And therefore he can no more pray vnto God he can no more delight in his word he can no longer depend vpon him no longer expect any good at his hands Hee may b verse 9 cry vnto the Lord because of the greatnes of his sorrow I will not deny but all in vaine for that he neuer walked before him with an vpright hart and neuer had any true seeling of his mercies but sought onely vnder the coulour of godlines to gaine vnto himselfe these temporall riches without any respect at all eyther to the Lords honour the good of his brethren or the well-fare of his owne soule Howbeit this crying cannot properly be tearmed a praier because he that properly and truely prayeth * b Hebr. 11 6 beleeueth that the Lord is both able and willing to yeald him his help to reward him that
world to heare it vvhich declareth that it cannot bee chosen but that it must be highly displeasing to the Lord. Neither will this free thee from blame heerein more then the former that thou wert compelled vnto it through the violence of thy disease whereby thy hart being grieued out of measure thy affections exceeded the meane For these are tentations where-with the Lorde vseth to try what is in man which he biddeth him resist not yeeld vnto shewing him withall the danger that will insue vppon it if he doe not withstand them as that before as long as hee fought manfully against tentations he was vnder the Lords banner now for his cowardize he is brought vnder the captiuity of Sathan This Sathan mouing my familiar friendes to reuile and slaunder me shall I goe so farre in the iustifying of my selfe that I shall denie that I am a finner This thou doost in denying that thou hast not transgressed against the Lords reuealed will For sinne is a breaking hereof without which there is no finne because of which onely and for no other cause all men are finners so in the case of affliction vvhen the hand of God lyeth heauily vpon mee to try what is in mee shall I suffer the corruptions of my hart to breake out without restraint think that I haue not offended When there is no more noble victorie in the worlde then to subdue it and keepe it vnder nothing that can redownd more to my reproch and shame then to giue it way and let it preuaile When if I doe the one heauen shall be my reward if I doe the other my portion shall be the same with his that working vppon my corrupt affections accomplisheth his desire in them and conquereth me This is it therfore that putteth a difference betweene the Cittizens of heauen and the fire-brands of hell The one beare with patience and long suffering cheerefully and thankfully the Lords chastisements suppresse theyr euill affections abstaine from euill words the other yeelding the raines vnto both murmure and grudge in theyr harts curse and blaspheme with theyr tongues whensoeuer they fall into any calamitie Though peraduenture thou goest not so farre as this yet that thou moderatest thine affections no better but giuest way vnto them as thy wordes doe bewray doth euidently shewe that there is great wickednes and rebellion euen in thy hart against God and that thou art not farre from the blasphemy of the same BVt to prosecute a little the matter of grudging Chap. 33. ver 8.9.10 and repining against GOD for if wee may iudge by thy vvordes thou doost no better this very one faulte alone maketh euident to all men that thou thinkest thy selfe more iust then hee For no man is stirred vp to anger mooued to impatience and murmuring against a thing but he conceiueth a reason vnto himselfe why hee is so affected and that reason he approueth of as the strongest and soundest of all other and disaloweth the contrarie accounteth of this action of his as iust and right and of whatsoeuer opposeth it selfe vnto it as vniust and vnrighteous Whereas therfore in this time of thy visitation thou subscribest not to the Lordes ordinaunce submittest not thy selfe neyther willingly referrest thy selfe wholie ouer vnto him to doe with thee whatsoeuer best pleaseth him hee not reuealing the cause thereof vnto thee waitest not nor expectest with patience vntill it shall please him to declare the same but art out of measure discontented withall thou preferrest doubtlesse thine owne wisedome before his thy righteousnesse before his that is most righteous and so iustifiest thy selfe more then God Euen to wish and desire onely as thou doost that is might be lawful for vs to dispute with God about our trouble though there be no purpose in vs to accuse him of iniustice is a sufficient argument to proue that we are not pure because God is infinitely greater more to be admired and honoured for his excellent vertues of wisedome instice together with the rest of all sorts then any of the sonnes of men then Adam himselfe in his first creation yea then the Angels themselues howsoeuer adorned with most diuine parts O how much better therefore had it beene for thee not to haue inquired of the cause but to haue been still and silent when the Lord strooke thee not to haue called into question his iudgements but to haue reuerenced them not to haue demaunded why not to haue stoode in thine owne defence not to haue called for his inditement but to haue humbled thy selfe vnder his hand to haue trembled feared when he held vp his rodde against thee to haue confessed thy faults brought thine in ditement in thy hand euen to thine owne condemnation cryed out and exclaimed against thy selfe instantly crauing pardon for that thou wast disobedient and disloyall vnto him IS this such newes that hee shutteth thee vp 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 vvhy doost thou striue with him striue struggle with him neuer so much about it For is hee b verse 13. He doth not giue account of his matters bound to communicate his secrets to man are not sundry of his counself so c God is greater then man Verse 12. wonderful that beeing 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 haue the lawe of Nature or Morrall law written in the tables of our harts and a great part of his will deliuered vnto vs in visions and dreames from time to time euen before our eyes to guide vs And vvithall hee d verse 14.15 16 17. fore-warneth euery one of vs in his time in his place seuerally before hand more or lesse eyther by one meanes or other of his secrete iudgements which hee determineth to bring vppon vs though our dulnes bee such that wee see it not our carelesnesse so great that we obserue it not but shut our eyes against the meanes when they offer themselues and against the daily admonitions which he giueth vs in other mens harmes whereby he intendeth to instruct vs. Oftentimes c verse 14 29 hee doth this vseth all these meanes leaueth no way vnattempted that may stir vs vp to preuent his iudgements And there is no wise man though peraduenture at the first hee may stand amazed not knowing how to demeane himselfe but at the last will be admonished Some there are indeed that will take no warning the first second third fourth fortieth caueat because they are hardned in theyr wickednesse will doe no good vpon them It is iust therefore with the Lord not to vouchsafe to manifest any further vnto such or to giue them any more the least light into the cause of his proceeding against them but they denying after so many admonitions to harken
vnto him it is a righteous thing with him to deny vtterly to communicate his will vnto them to refuse afterward to gratifie them neuer so little that haue refused his instructions so often tendered vnto them though they make loude cryes vnto him be most earnest and importunate with him about it True it is that all his councels all his iudgements which hee hath decreed vpon the sonnes of men he participateth to no man to no Prophet to no Angell but yet many more of them to his faithfull seruaunts then to others Howbeit hee fore-warneth euery man and that sundry times eyther when he is sleeping by some diuine dreame 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 fearefull and grieuous punishments f verse 16 17 18. fore-told therein vpon him As by afflicting of him so in g verse 19. body that hee can take no h verse 20. sustenaunce but hath a loathing of the choisest foode that can bee prepared for him and heereby hath his i verse 21 22 flesh consumed his bones dryed vp and is ready to enter into the pit And then withall sendeth vnto him some Man of knowledge of excellent and rare giftes such a one as if thou shouldest make thy choyce of the wisest and best disposed persons in a whole k Verse 23 Country thou couldest not find the like culled out of the World and set apart for this purpose roundly to tell him wherein he hath offended and soundly to instruct and informe him of the way that hee must take for to get l verse 23 out of his misery for the Lord doth not his worke by halues Which if it cause in him an acknowledgement m Verse 27 confession that he hath offended the Lord and grace to n Verse 26 cal vpon him in assurance of his mercy he shall commaund that Prophet of his to proclaime o Verse 24 vnto him that his sins are pardoned a reconcilement is made with him And so shal his strēgth notonly be restored to that it was before but renewed p verse 25 againe and made like vnto 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 togither with his soule not onely saued from eternall darkenes but made partaker of the ioyfull light of the Lordes most glorious presence the fulnesse and perfection of all blessednesse COnsider Iob seriously with thy selfe Chap. 33 v 31 Marke well Iob. whether the Lord hath not vsed these meanes to reclaime thee from thy vnreuerent carriage toward him in this thy calamity For he calling vppon thee these waies thou oughtest to haue giuen eare vnto him forthwith not to haue deferred the time to returne vnto him for thee to be dull of vnderstanding or to harden thy hart when thou vnderstandest are such faultes as he cannot indure He hauing acquainted thee with his mind once And again he loueth 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 hee admonisheth him any way will stirre vp his wits by and by and labour to conceiue what hee will haue him to do and when he hath attained vnto it be forward careful to accomplish it out of hand whatsoeuer it is This is his course with all men He faileth not to giue them such and so many instructions as shall bee sufficient for them but he wil not go beyond this stint He alloweth euery mā time enough to aduise of his admonitions but this being expired and refusall made though hee be sought vnto with teares and lamentation yet will he not incline his eare But this thy affliction which is one of the meanes wherby the Lord vseth to instruct vs and proueth his greatnes aboue that which is man for what man is able to bring any trouble vpon the Lord no lesse then the argumentes hitherunto produced which I haue drawn partly from the nature and admirable vertues of the Almighty partly from the ignorance of man not able to reach vnto his counsels partly from his dulnesse when he is admonished of his iudgments not to vnderstand them and partly from his carelesnesse not to marke when he informeth him this thy affliction I say still continuing vppon thee plainely declareth that though hee hath peraduenture forewarned thee before of his displeasure for thy misdemeanor in thy speeches yet hee hath not as yet giuen thee ouer but still offereth thee saluation vpon thy repentance Which because thou canst not be perswaded vnto hee doth handle thee more rigorously and increase his anger more more that thereby thou mightest be compelled vnto it Neither will he bee induced to listen vnto thee for the easing thee of thy extremity vntill such time as thou do acknowledge thy faults committed against him in this action and humble thy selfe Whatsoeuer therefore thou conceiuest of thy scuere chastizement the ende thereof notwithstanding sheweth that it is for thy good For what can be better then this way to imprint in thy mind none otherwise then by dreames and visions that either the Lord hath already and hereof I am perswaded for mine owne part in regard of thy present euill behauiour or should haue by some other greater transgression which hee fore seeth thou art about to fall into something against thee that so thou hauing offended as doubtlesse thou hast in the wordes that haue 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 preuented and stayed from it thy pride of hart Abimelech Laban for heereunto thou seemeth to be very much inclined then the which no pain is more dangerous vnto Man nothing more detestable in the eyes of the L. might be pulled down Not miserable and wretched therfore as thou supposest but most blessed but that thou canst not see into it is thy estate now in respect of that it might haue bin if thou haddest bin let go◠on in thy course without correction But most happy of al in that the Lord hath raised vp one and let it bee admitted that I am the man to put thee in mind of that is amisse in thee and so to redeeme thy life from perishing by beleeuing the Lords promises made to all penitent sinners through the immaculate Lamb slaine from the beginning of the world not to looke vpon thine own righteousnesse a verse 23 being altogether imperfect but to seek to be made righteous through him whose righteousnesse alone is able to iustify thee before God Euen such a one as will be
of the residue of his creaturs somtimes for his punishmeÌ„r that in the variety of his works he might be brought to consider of his perfection behold in the greatnes therof his power adore in the sundry effectes thereof his iustice magnifie his superaboundant kindnes toward him in those worthy blessinges of his which he receiueth from that his throne and chaire of estate the vpper region I would haue thee Iob to waigh f Verse 14 these things and the course thou takest in the defending of thine innocency together in a ballance Can this stand for a truth that the Lordes Iustice being no lesse absolute then his power which his visible works daily before our eyes do euidently shew to be of such admiration that all the world would say we were stark blind if wee should deny it is perfect and good in the gouernment of the world and that thy complaint also of the hard measure he offereth thee is rightly framed May this be God is aboue the heauens Iob sits vppon the earth which is the Lords footstoole and yet is Iob able to teach God how to rule in equity Is it credite that Iob which is not able to climb vp to the Cloudes nor come to the cause of their effectes should ascend vp vnto the Lords high Tower and knowe what purpose he hath in his afflictioÌ„ Be admonished therfore to looke better into thy booke of accountes and to cast ouer thy reckoning againe and againe in the closet of thy conscience FOr surely thou hast done it too slightly Chap. 37 if thou finde in thy valuation that thou art able to set God to schoole and read him a lecture for the due administratioÌ„ of iustice that there is nothing in God but thou art capable of it because euen this that is so common thou art ignorant of how the Lord will dispose a Verse 15 of the matter which he draweth vp vnto him by the beames of that great and goodly light of his whether he will conuert it to the benifit or detriment of the inhabitants of the earth whether he will cause it to descend down again in the nature of Rain Haile or Snow or turne it into wind or reserue it to make Warre with the wind thunder lightning b To make the light of his cloud to shine forth Verse 15 whether it shal fall down there where it was fetched forth or in some other place whether it shall be contained in a Cloude a long time and the ayre cleared after a sort or the Heauens being changed into blacknesse shall distill downe againe shortly after it is taken vp Of these small things meere trifles in comparison of that great point what belongeth vnto him in his afflictions and iudgments which thou presumest to enter into thou art as much to seek as to number the drops of the waters which he lifted vp aboue the * c Genes 1 verse 6 7 heauen when he made a separation between them and these below or if thou haddest bin present with him in his creation to haue set down before hand definitiuely for a certainty what he intended in that diuision Neither art thou able to attaine vnto the naturall reason of the changing d In the Gene the variety of the cloud but in the originall Miphlesei of Palas libramen tum a waight or ballance Verse 16 of the clouds e Verse 16 being a thing ordinary and vnusual in the ayre which are no lesse in quantity doubtlesse then the large Sea the end wherof neuer any ship-maister could find out and therefore would drown the whole earth in a momeÌ„t were they not restrained by the Lords infinite power This is all thou canst say for it that they depend there by vertue of the word howbeit this reason is aboue nature which God spake in their creation Let there be a * f Genes 1 6 Rakiah of Rakah expandere to stretch out And so the Septuag conceiued of it and therefore termed it Stereoma of stereos solidus massy spreading ouer of the ayre betweene the waters and the waters which how can it be in reason when the ayre is thin and light such a body as there is not the least waight but pierceth through it had need be exceeding strong and solide to containe so huge a burden heauier doubtlesse then many mountains so many smal drops whose nature is to get out at the least cranny This matter therefore is aboue reason canot be apprehended but by faith For that the hand of the Lord beareth vp the Cloudes that his will is they should not come downe but stay there are not sufficient arguments in the vnderstanding of a meere naturall man neither can hee rest satisfied therewith but remaineth vncertaine still vntill hee haue apprehended somthing by his outward senses which may perswade him therevnto because hee holdeth this as a sure principle that a man can vnderstand no thing truely but what hee 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 intellectuall knowledge of a thing saith he dependeth vpon the sensible knowledge either of the same thing or of some other that bringeth vs vnto it By the latter of these two we are guided vnto the knowledge of God For by his effectes we are led to see what he is But neither of the two how the Clouds should remaine in the ayre without somwhat sensibly to rest vpon The effectes thereof shew it not and the cause thereof is vnknowne any further then this the Lorde hath appointed if so which may as well bee alledged for any thinge that is done vnder the sun And this answer implyeth in it that it is a mistery which the Lord hath reserued vnto himselfe and denyed vnto all men that if wee would consider well of the Lords workes wee should perceiue not onely those things which he doth in the Cloudes aboue where it would appeare that hee is admirable c Mirabilia perfecti scientiâ—s The wonderous works of him that is perfect in knowledge verse 16 indeed if we might beholdal or but apart of that he there doth but euery one of these here below to be a wonderful work and far beyond our capacity As namely the composition of mans body which for the perfection of the worke singular comlinesse and beauty thereof is rightly termed a little world and the constitution of the same no lesse beyonde the pitch of our wittes as not conceiuing the cause of the heat f Ver. 17 of the body more in the outward parts when the wind in the South is calme then when it is loud and blustering The cloudes which before were dispersed now gathering together keeping away the quicknes of the aire and causing a reflexion of the sunne vpon them which being well warmed maketh vs no lesse warm then doth a pan of coles the bed that is vnder it
that the Lord neuer passeth them ouer without some fearefull f Chap 31 23 iudgement that offend this way Stranger VVHen I was weary hungry weather-beaten out of my way and euen ready to perish and the rather because of the darkenesse of the night wherein I had occasion to trauell I lighted vpon Iobs house where I was so refreshed by him that my heart reioyceth to thinke of it and my tongue can neuer so sufficiently commend it as I would neither can I euer bee satisfied vntill some occasion be offered me to shew forth some token of my thankefulnesse Infinite are the thankes that are due to him For his house is as a common a chap 31 32 Inne to all passengers there is a table alwaies prepared for them Water for their feet fire and lodging euer in readines A strāger can neuer come amisse thither some repast is to be had at all times lodging at all seasons His Gates are shutte against none carrying the shew of honest men none are excluded but all receiued as well at midnight as at nooneday reasonable cause being alledged for their vnreasonable trauelling And when they depart they go not away empty but he contributeth vnto them according to their necessity euen so much as may bring them if their need require to their iournies end And he seeth them also safely conducted accompanying them some part of the way either himselfe if his leasure and their worth be thereafter or else by his seruants which is a duty that he c chap 29 12 neuer neglecteth Innocent IF a case be intricate and doubtful very diligent and carefull is he to sift it out very iudicious a chap. 29 9. x xi 21 22 23 and sharpsighted to discern where the rightlyeth and very iust in giuing sentence accordingly looke therefore that you haue not being a borderer offered those Amorites wrong in times past and now spying their oportunity they haue 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 feare nothing but stand assured that hee will quickly see that you haue sustained losse vniustly and affoorde you the best help may be had and so that you your selfe shall confesse that he hath dealt well by you yea beyond that you euer hoped for So he dealt by me being sometime in trouble conuented before a Iudge imprisoned arraigned at the barre vpon a false accusation and like to haue beene 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 onely cleared c Chap 29 12 me of the accusation saied to my charge which was all that I expected but found out likewise to the great admiration of all men and my credit for euer the offender who was the man himselfe 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 harmelesse man as you pretend and then I make no question but that your remedy shal be aboue that you looke for He is a very rare man I tell you and such a one as the Lord seemeth to haue set apart for this purpose to comfort the hearts of the d chap. 29 25 mourners and to haue lifted vp to honor for this end to remoue the wronges of the Innocent Oppressed SVndry times hath hee marueilously righted my cause when the violent hand of the oppressor hath beene vpon me and wroong the pray a Chap 19 17 by the sword of iustice out of his teeth Now blessed bee the Lord that sent him blessed the kingdome that inioyeth him blessed let him be all the dayes of his life most blessed and happy in his death after death most honorable and glorious among the saints Syrraxis 2. PERSONS The Tennant The Servant The Youth The Ancient The Prince The Commons The Abiect The Enemy TENNANT I With my fellow tennantes that haue liued vnder Iob these many yeares for he is a man that wil not easily be brought to remoue an olde tennant must needes veryfie the testimony of these men concerning him for surely hee is a man very pittifull and bene ficial to such as want and ready to succour such as haue any way sustained wrong to the vttermost of his power And as for my selfe and my estate vnder him it is such as I would not desire a better Lord. I know none like him in all this Country I heare them complaine euery where of the hardnes of their Landlords as that they are still commaunding such seruice at their handes as they can neuer be quiet nor haue any time to followe their owne businesse Their purse prouision for their owne House Corne Grasse Cattle Cart Plow Oxen Asses Cammels must be at their commaund whensoeuer they will call them what occasion soeuer they haue of their own or what vse soeuer of their commodities Their fashion is like wise vpon euery light cause to put out their tennant or if they can finde no coulourable matter against him to finde a hole in his coppy 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 valew they were wont to pay yet notwithstanding to abridege thē very much of their old estate For if there be a good inclosure meddow peece of ground woods for building or fuel that they take in their own hands Let the tennant speak to them of this he shall be reuiled let him plead his right so far is he from hauing his cause heard that they threaten him either with death or banishment or beggery if he proceed or else they rate him thus What wilt thou quarrell wich thy Lord Thou wrangler thou thou impudent fellow How darest thou be so bold to meddle with mee thy Lord and Maister from whom thou thy Wife children and seruants haue your maintenance and by whom thou hast reaped this and that benifit Or else they lay such matter of accusation against him that may indanger his life and so the forfeiture of liuing and goods into their hands Of such Landlordes the word is full and poore tennants feele it to their smart But Iob he is none of this ranke for if there be any thing grieueth his tennant he is very ready to heare his allegations a chap 31 13 and to yeald rather to the losse of some of his own right then that hee should sustaine the least wrong Yea when a tennant complaineth vnto him hee is not at rest vntill he hath satisfied him to bis content and he is glad to see that he is willing to thriue vnder him And when hee perceiueth him to be behind hand he laboureth to helpe
it are compelled to condiscend thereunto It was neuer knowne as yet that any thing agreed vpon and decreed by his apptobation hath beene reuersed disliked or repined at afterward but that whatsoeuer ordinance hath beene enacted at his consent and desire hath had the allowance and commendation of al men and hath procured him a blessing Chapter 29 11. at the hands of both rich and poore together with the well disposed of all sorts Hence it is that the people haue a conceit that all good that is done for the common-wealth is by means of Iob and nothing done without him This it is to haue the good opinion and harts of the Commons Commons VErily he hath our good opinion and loue of our harts the prayers and blessings of vs all ch 29 11 which also he wel deserueth neither haue we a conceit of him aboue his worth but his worchines is farre more then wee conceiue Whatsoeuer good hath come vnto the land eyther he hath beene the immediate cause thereof or else it hath proceeded from his good example For the good example of a man in authority is a speciall meanes to drawe on others to the imitation of his vertues I would wee had many such gouernours that our loue might not be thus abridged to one but imparted to more O it were asweete thing to see Princes contending who should excell other in the gouernment of the Common-wealth yet so that they would not forget the emulation that ought to be in men of eminent place concerning vertuous life For no musicke soundeth more pleasant in the eares of the Commons then to heare that wisedome and vertue go ioyntly togither in the Nobility of the Land But it is very Lamentable to consider what complaining there is euery where of Noble-men If they woulde studdye to bee like Iob then there would bee no such matter against them Hee chap. 31 1 hath made a couenaunt with his eyes that they shall not allure him to Wantonnesse and that he wil not abuse them vanity I woulde the rest of the Nobility woulde make such a Couenaunt and keepe it as hee doeth For a chast bodye chast lookes chast thoughtes where are so many incitements and prouocations to euill deserueth no vulgar commendation and the want of these is no smal blemish and blot to their houses it staineth also their blood whereby all manner of vice ouerspreadeth their families For though vertue doth not yet vice doth come by propagation What cuill then may wee not expect in the Noble and what punishment are not they themselues to looke for as diseases of body consumption of goods sale of inheritance rooting out of stocke anguish of soule torment of coÌ„science the fire of Gods wrath to deuour that their fire where the sinne of vncleannes raigneth Iobes foot goeth not awry Chap. 31.4 7. But when shall a man finde almost other Noblemen in the waye they are out of the way in the administration of Iustice out of the way in the gouernement of themselues and their families out of the way in their recreations as being either not lawdable or immoderate Iobes hart Went not after his eies Chap. 31.7 Their harts are carried away and ouercome with worldely preferments and profits with sensual pleasings and vanities with an ouerweening desire to haue all at their commaund according to their liking to haue nothing to crosse theÌ„ in their opinion affection disposing of things to be auenged vpon all that stand in their light Ch. 31 15 and to right all causes as they terme it though it were neuer so wrong seruing their turne Iobes a Chap 31 7 hands were not defiled with iniquity but couetousnes oppression cruelty bribery sticketh to their fingers like birdlime Neither hath Iob by the brightnes of the Moone the glory of the sunne chap 31.26 and the rest of thâ—se heauenly spheres being induced to forsake the Lord his God the Fountaine of light and perfection of glory and brightnes but they haue beene easily misled and seduced not onely by the beauty of those excellent creatures but by other most base vile and contemptible making to themselues not onely Goddes of golde and siluer but trusting in the Wedge of Gold it selfe beleeuing to be saued by their owne arme yealding diuine worship to the persons of Men placing their chiefest felicity and glory due vnto God in earthly honours and fleshly delightes Iobes rare vertues therefore of piety and Godlinesse may worthily be writen in great capitall Letters and set vp as a mirrour to al that are in authority neither to them alone but to vs of the Commons likewise and men of all degrees for we and they being no lesse to be blamed then Princes and high estates stand in great neede of the light of such a President to guide vs. And what hath been spoken in the reprehension of you that are Princes hath beene onely and to no other intent then to reduce you from error to the imitation of that Noble patterne of life and religion worthy Iob who dayly conuerseth among you And further to incite and stirre you vp so to shine before vs in all good knowledge and holy conuersation as you shine aboue vs in wealth and estimation Abiect IOb supposeth it an vnreasonable thing to deale otherwise then he would be dealt withall for very nature it selfe prescribeth this Method and therefore he doth as willingly indure the censure of the meanest be they neuer so base and their inst reprofes as he would they should indure his Yea so farre is hee from being offended with them in so doing that hee holdeth it a great fauour that they would do him that kindnes 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 obiecteth any thing against him hee will not being guilty to himselfe of the accusation seeke by vertue of his place to carry away the matter against his accuser but keepe himselfe close and not come abroad to the end that all men may both perceiue his sorrow for his offence and that he will not resist but willingly yeald vnto the silliest wretch in a matter of truth His manner is speeches proceedinge against him from a troubled and grieued minde so ouercome for the present with the violence of their passions that their vnderstanding is ouerwhelmed not to seeme for the instant to take any greate notice of them but giuing them waie a while vntill the fit be ouer afterward to reproue them for it When the iniury is priuate he holdeth it an honour to beare it wisedome to passe it ouer pollicy not to avenge it for though it be good in the opinion of the great ones that such fellowes as we are should be made to know our selues yet euen in their owne iudgement hee that shall bring them vnto it shall procure hatred to his owne person Let great Men therefore say what they will yet this is certaine
and themselues do confesse it that mercie lenity kindnesse patience the brooking of iniury passing ouer of offences at all handes is the onelie way to win them to obedience and reuerence at the handes of the multitude of all sortes And in a Man that would draw others to the worship of the true God there is no such meanes as this For this if any thing because it is aboue nature and such as moueth to admiration will cause the hearts of the vngodly and vnbeleeuers to relent Enemy THough we loue not Iob yet we must needs saie of him that hee is not malicious but easie to forgiue an offence and that he reioyceth not at the fall of of his enimy but is sorry a Chap. 31 29 when he seeth him come to misery We know wel that hee wanteth not some b chap. 31 31 about him that would faine stir him vp to recompence his wronges to the ful howbeit he wil not be brought vnto it but notwithstanding their continuall instigations to the contrary ceaseth not to render good vnto vs for euill striuing to ouercome vs that way and to draw vs to a better affection of him by heaping vppon vs good turnes from time to time He dealeth with the Lord by continuall and earnest praier to change our heartes then the which what can the greatest friend in the World doe more for vs He is a rare friend indeed that will do this hartely for him that is his best beloued But it is ordinary in him to shew such duties of loue to his most deadly enimies as else where can hardly be found among those of nearest alliance or such as are tied together in the dearest knot of friēdship The most part of men think they haue acquited themselues like brau Champions if they haue beguiled their enimy by any cunning practise but his study is to deale faithfully with all men and to be most carefull thereof in a matter that concerneth his enimy that thereby their mouths may be stopped when they shall haue no colour for that they speake Howbeit his weakenesse and his c Chap. 31 27 wantes he alwaies confesseth and is ready to craue pardon if he haue offended at the hands of his enimy He still acknowledgeth how subiect he is to transgresse and what a combate he hath with his affections and euill desires and how hardly he subdueth them and that sometimes they preuaile Let his aduersary declare vnto him wherein he hath committed a fault he will confesse it and shewe tokens of sorrow for it And as for the increase of his substance though it bee growen to be exceeding great yet surely hee is not proud of it neither doth he boast of it as if it came by his owne wit or industry or as if he had receiued it for some desert in him more then in other men neither doth he so reioyce in it as if the delight of his hart were thereupon But he is as humble with all his wealth as he that hath not a morsell of bread for his belly Blessing and praysing of God for his great benefits is euer in his mouth his hart is lifted vppe in prayer to GOD day and night for grace to vse them to his glory the good of his Seruantes and needy people If we should not witnes this the heauens aboue the earth and dumbe Creatures beneath would conuince vs of malice and all the worlde would condemne vs to speake against our owne conscience For there was neuer any one that hath spoken against him but the matter being well examined shame hath couereth his face And the tryall of that hath been inuented to his discredite hath bene as a crowne d ch 31.35.36 and ornament vnto his head He offereth to helpe him that wil accuse him all he can to put vp a bil of e chap. 31 37 of indictment against himself to honor him as a prince that shall do it which argueth his clearnes of conscience his confidence that no man can charge him with ought his great desire both to know his faults himself and that they should be discouered to others He that doubteth of this our testimony let him cōsider that it hath proceeded of no good will but our conscience hath forced our tongue to pronounce it And againe let him go when he will for there is no time amisse and take a suruey of Iob and obserue him well in his equity and wisedome in the handling disciding of causes his diuine and heauenly speeches his bountifull hand to the poore his admirable modesty ioyned with a goodly maiesty in all his actions the comely orders in his house the graue instructions of them that are about him and most principally his fatherly admonitions to his children will so rauish him that he shal be constrained to veryfie more then I haue spoken Syrraxis 3. Persons Iob. Children Seruants Iob. O My children the comfort of my life I must remember you stil with my wonted instructions Labor for the knowledge of the Lord feare him obey his will trust in him alwaies be diligent and skilful in your calling◠Call your family to the hearing of the word praier and examine them in their faith suffer no vnruely person to stay in your houses and for your owne partes auoide the company of the vngodly and giue them no entertainment Keepe good hospitality if it stand with your hability for the Religious Vertuous Poore and Distressed Doe good vnto all such euery way but let your comfort there be greatest where you find most goodnes Helpe the widdow and the fatherles succor the stranger right the cause of the oppressed In all these things so farre as I follow the wil of the Lord let my example be a pattern vnto you But principally looke that the morning and euening sacrifice be held vp in your houses knowing that without it it is as impossible that the loue of God should continue with you as a lampe without oile fire without fuel the life without norishment 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 ouerwhelmeth the good graces of God and causeth a security in vs. The thing I simply dislike not but greatly commend as being a means to increase loue to confer of Religion and to ioyne together in praier And verily it reioyceth me at the hart to see this concord and agreement among you my children for therein I see to my vnspeakable comfort the fruits of the labors I haue bestowed vpon you in your instructions as also your louing and kind nature vertuous and godly disposition But my counsel is that you be not too much in it that when you do it you take heed of excesse For at Feasts there is euer superfluity of meate and wine which making the hart merry the tongue is apt to run ouer and to breake forth
into either wanton vaine reuengefull reproachfull or malicious words At such times therefore be sparing in your speeches and for the auoiding of ydle and loose talke propound some godly question to be debated make a couenant with your eies your eares your appetite specially that they offend not and with your heart that it be not drawne away nor your minds so taken vp with those pleasant dainties that you forget God Beware likewise of disorder an vnseperable companion of banquets and that you haue a respect to the time for then to giue your selues to feasting when the Lord calleth for weeping and mourning for the trangression of the land or in time of war famine pestilence or any other calamity either publicke or priuat and concerning your selues were such an iniquity as the Lord woulde not suffer to escape vnpunished Children We remember wel good father your precepts we know them to be the commandements of God and we wil obserue them to the vtterm ost of our power Iob. But what say yee my sonnes to the matter of banquetting hath it not bin a means to make yee forget God to sin against him and blaspheme a chap. 1 v. 5 his name I do not mean that abhominable blasphemy of thundring out curses either against God our selues or others with the tongue seuerally or with the tongue and hart ioyntly which is more heinous nor rapping out detestable oaths nor of sinning against our owne soules by damnable periury nor of odious lying and abusing the holy name of God by speaking vainely or vnreuerently of him for this were too grosse vsage for my children and had I receiued but the least inkeling of this I would haue broken the neck of your feasting long agoe but my meaning is of letting passe from you some sinister affection of God some euill thought of his seruice of any of his seruants or of my seuere discipline by which I kept you in awe in times past or of my fatherly authority ouer you now Tell me therfore my sons what yee haue done for I haue had a fear b chap. 1 5 from the beginning euer since yee first entered into feasting that al things were not wel Methinkes I can neuer be careful inough for you because of your youth which is most prone in it selfe to euill lusts affections desires and cogitations especially when it is inflamed with wine and delicate meats For this cause rising vp earely to day I haue for you taken and offered vp a propitiatory sacrifice c Offered burnt offrīgs ibid 5. Iob sanctified thē chap 1. v 5 or an whole burnt offring for euery one of you seuerally a liuely tipe of the most perfect sacrifice of the Mesiah to come which shal be offered vppon the Altar for vs. Go to the Laver wash your hands clense your hearts and be prepared and come my sonnes and ioyne now with me your selues in sacrifice to God for this is it that must turn away the Lords displeasure from you if so be it should bee gone forth against you for your trespasse in this matter Chil. Our father my brethren giueth vs good coūsel yet for the matter of banquetting as hee alloweth and commendeth it simply in it selfe so I cannot perceiue why honest meeting should any way trouble his mind His caueats indeed are notable much to be regarded and ruminated of vs and the rather because good rules easily slip out of our minds as also because experience teacheth that dainties pleasing to the pallate make men exceed the meane sweet Wines swallow vp remorce for sin drown the holy meditations and desires of the mind and cause in vs an vnfitnes for prayer and al other religion The sum of al is this that wee haue a care to be temperate and in good order which if we looke vnto there is no danger at al in the matter Keep we then deare brethren this precept and we shal not need to stand in feare of any disquietnes that may come vnto our reuerend father or hurt to our selues by our feasting For why should it be more hurtfull to vs then to the godly of former ages that haue al vsed it without exception Seing therefore that the L. hath giuen vs abundantly wherewithal to do it how can we spend it better then in making mery one with another For it is the onely 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 seruants together whereby preparation may be made and prouision had for we must go ouer d cha 1 v xiii chap. 1 4 For where are banquets there must needs be seruants once again with our invitation beginning with the Eldest and so round about vntill it come vnto the youngest Seruants There shall be nothing wanting on our part set you down what you wil haue where and when it shall be prouided for you Sirs how like you this wee shall haue a World of good-cheere the onely thing that Seruantes desire for they loue alife to see victuals stirring that so they may be merry and bid their friends welcome It is good seruing of such Maisters for they will not call vpon vs for worke as those worldlings are wont that neuer thinke they haue enough doone though Seruantes sweate out their heartes for them But tell me my companions in good sadnesse what you thinke of this banquetting of our old Maister his praying and sacrificing so often while our young Maisters are at their feasting And for that he is neuer there present himselfe maketh me somthing to doubt and I am affraid there will come no good of it For the Diuell is a very busie fellow and a chiefe guest as I haue heard old men say at these banquets Syrraxis 4. Persons Sathan Lord. Sathan VVHat a deale of holinesse is there in this Man Chap. 1 v 6 Morning and Euening sacrifice Oblations for himselfe for his Children peace offeringes offeringes of redemption burnt offerings praying with his family praysing the Lorde with Psalmes and Hymnes and singing them vnto the †a Chap. 30 31. Harpe and other instruments of Musicke preaching vnto them Catechising them instructing his Children by Doctrine admonition exhortation talking conferring reasoning about Religion with all as well strangers at familiar friendes and he hath neuer doone with it he is in it day and night earely and late no time commeth amisse for it nothing can hinder him from it those that haue any dooings with him shal be well lessoned I trow But I will misse fowly of my marke if I alter not this geare shortly for the Lord shall hardly say me nay or I will be doing with him eare it be long Oh I cannot be at rest vntil I be about it Oh how much good it would do me to be vpon his skirts for this is my delight to vexe mankinde and to get them into my clutches to torment them herein is my ioy heerein
of the earth and from what businesse thou nowe commest and art called from and withal thy true vsage what it hath bin which if thou wilt tel thou must needes confesse that thou hast plaied the part of the geeedy Lionesse robbed of her whelps in biting most cruely in wounding most greeuously and incurably In deuouring destroying whatsoeuer thou mightest that came in thy walk without mercy Playing the Dragon in thy wily fierce malicious dealing stil playing vpon the aduantage sodainely assayling hotly pursuing and neuer giuing ouer The Tyrant in thy cruel tormenting of the bodies and soules of my people murdering of thē acording as thou hast euer done frō the beginning in that thy vsurped principallity where I haue giuen thee power left no means vnatempted to draw to disloyalty wher I haue not restrained thee of thy wil to hurt and more particularly thou hast carried a most malicious eie against some one of my seruants Shew me therefore distinctly from what place and person thou now cōmest against whom thou didst lay thy siege whom thou soughtest to tempt About whom thou didst vse al thy might and policie to ouercome and subdue as thou hast the rest of the world for the most part and yet couldest nor preuaile Which is the thing that maketh thee thus out of patience not only euer since and that continually I last reckoned with thee but immediately before I forced thee to come before me and wast euen then too too busie about it when the Scitation was serued vppon thee for this thine apparence Shew me I say plainlie and expressely without any further circumstance whether this bee not the matter that displeaseth thee Sathan Most thinges please me well enough yea all things in a manner are according to my hearts desire yet can I not neither shall I euer be satisfied as long as there is any thing at al when I am in my circuit thogh it be of very great compasse that shal neuer so little crosse mee of my will Lord. Thou wouldst faine cloke the matter of thy griefe chap 1. v 7 but thou canst not hide it from me Who so inconstant as thy selfe counterfetting all colours yea euen of the Angels of light and yet in dissembling thou art alwaies one and the same I perceiue I must come nearer home vnto thee and laie thee naked by naming the partie For I see though I presse thee neuer so hard thou wilt not withstanding for al that confesse nothing Because my seruaunt Iob is a good man thou dost visite him I am sure in thy walk frequentest very often his house ouer lookest him verie straightly and hast thine eie euer vpon him How saiest thou therefore is it not he that is a corziue to thee Be not silent but speake He wil not accuse himselfe though he be neuer so guiltie but had it bin to accuse other wee should haue had a thousand words in this space Trie him on that eare and he will reuiue his spirits by and by If Iob be not my faithfull seruant louing me and mine in trueth fearing me exceedingly walking in al my commandements most carefully hee deceiueth me much hast thou ought whereof thou canst accuse him Sathan Sathan I heare thee stil marueilously commending him Chap 1 v 9 but I see no such great cause Lord. Loe now he speakes now his natural corruption and cankred malice breaketh forth toward my seruants No dost thou see no great cause why I should commend Iob Is he not the onely man in the worlde for knowledge for vertue for religion faith in my promises fear of my name obedience to my wil Doth he not loue the saints comfort the afflicted countenance the good hate sinne punnish the wicked Verily neuer was there wisdome nor grauity vpon earth neuer Iustice mercy nor integrity among men if not in him Denie me Iob for my seruant denie me also a Church vpon earth grant me that which if thou wilt not do Sathan then take from me the making of the world and al for I made it for my seruantes which I traine vp therein and thou canst not though neuer so malicious but graunt in like manner that Iob deserues more highly to bee commended reputed as my faithfull seruant and to be rewarded Sathan Rewards a Verse 8 he hath not wanted good store honor credite b chap i v x wealth blessings of Cattle lands children in great abundance thy special hand of sauegard compassing him round as a wal of defence thy fauor shining vpon him continuallie from heauen in the earlie and latter raine in pouring downe al comforts that his hart can desire and in the remouall of al calamitie whatsoeuer This is the thinge that hath made him serue thee who vvould not do it if he might haue so manie benefits heaped vpon his backe as thou hast heaped vppon him Rewardes wil draw anie man to fidelitie I haue thousands that are as careful to worship and honor me thogh they receiue none of al these things at my hands as euer Iob was to serue thee The feare of my punnishment bringeth them to it yea though I doe afflict them neuer so much yet they dare not displease me but beare it patientlie and seeke by al means to appease my wrath Thus woulde not Iob doe if thou shouldst but once touch him neuer so little but would out of al peraduenture cast vpon thee as many reproaches as euer thou hast cast fauors vpon him Make trial of him by some more then ordinary affliction see what is in him by the susteining of the losse of all that euer he hath thou canst giue him more at thy pleasure and commit the handling of him to mee and either hee shall proue an Hippocrite or else I wil be contented if any curses and punnishments can possibly be added to these that I now indure to abide the hazard of them or if that be not inough let me abide the shame of it for euer Lord. Thou knowest it Sathan to bee otherwise with Iob chap. 1 but that by these thy perswasions thou wouldst faine draw me to deliuer him into thy hands that by the malice where with thou art swolne vp to the brim might breake out vpon him Thou enuiest his prosperity and that is the cause thou art so earnest against him This a Verse 1 thou thinkest wil make any man good but it is cleane contrary for albeit I haue appointed it as a meanes 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 Iob dwelleth want welth Many haue I blessed heretofore as abundantlie as now I doe Iob and manie there are at this time in the world among the Egiptians Canaanites Chaldeans Sabaans and there are some in Edom to that are not much inferior yet notwithstanding none
truce of one day or houre stād vpō it that we are iust and that we are so absolutely i verse xvii xviii xix good that there is no want in vs no not if the Lord himselfe should examin vs according to that integrity that is annexed to his owne essence This were to make our felues better then the Angels yea equall with God himselfe who alone in the iudgement of the very Insidels is simply and perfectly good Alas silly Wormes we may more truely confesse of our selues because of the corruption of our nature so polluted throughout that nothing pure can possibly be remaining in vs that notwithstanding all our care and diligence to do well wee are neuer thelesse far from perfection as by the effects of all our actions doth appeare for without all exception made from the generall rule wee offend in euerie action euen in praier it selfe the best of all other And in that we walke more vprightly then many others we must knowledge it to bee the hand of the Lord vpholding vs which were it not we should fal most grossely euery moment and finally to destruction without recouery which being so the case is most plain and euident that God when he punisheth the best of vs he doth vs no wrong or iniury neither doth he shew himselfe vniust toward vs as thou exclaimest against him because of thine own particular calamity but executeth most righteous iudgment howsoeuer he dealeth with vs. For as hath bin said the most righteous man offen deth in the most holy action that he vndertaketh and so to that for his default therein he k Verse 20 21. deserueth to haue his name rased out here on earth l Chap 5 1 to be depriued of the fauor of God for euermore It is manifest then that thou art in an error thus to stād vpon thy perfection as who should say thou wert so good as that the lord had nothing against thee What aduo cate hast thou that wil plead for thee in de fence of that thou maintainest Or who is there that thou calling vpon him neuer so importunatly or crying aloud neuer so outragiously and shamefully for helpe will take thy part If thou fly to the Godly they will not for they are euer the forwardest of all other to acknowledge their wāts to confesse that their sins haue pulled the iudgmēts of the Lord vpon them they know that to reason as thou dost and to say they vndergo the Lords indignation vndeseruedly were to make themselus more righteous then god which were a detestable kind of disputing as diminishing the Lords and establishing their own righteousnes pulling God out of his throne of iustice and placing man in his roome aduancing the creature aboue the creator which is blessed for euer If to the vngodly 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 owne imagination haue wel nestled themselues and are strongly perswaded that they are seated for euer and shal neuer suffer any change or alteration in their estate When a destruction m Chap 5.1 commeth vppon a land these euer goe to the pot and first pay for it if the theese commeth he taketh of theirs if the needy n Verse 5 he eateth vp theirs if a raine or floud it marreth and drowneth euermore that which belongeth vnto these if the sworde or pestilence it deuoureth these together with their o Verse 4 progeny which argueth them capitall male-factors and that they are with out all pretence or excuse Other p Verse 6 iudges punishing them they might alledge peraduenture indiscretion malice ouersight cruelty or the like for themselues but the iudge of all the World executing his wrath vpon them they can take no exception but must acknowledge that the Lord hath by his displeasure toward them which appeareth in their punishment laied them open as great offenders to the view of all men DOth he not deale so with thee now Chapter 5. what cloak therefore hast thou to couer thy sins Wilt thou say there is nothing in thee that is the cause of this thy misery but that it commeth 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 mans affliction is in himselfe and commeth no other way For as we see in the sparkles a chap. 5 v 7 of the coales a naturall lightnesse to fly vpward so in vs there is a natural corruption which as fire couered breaketh forth and kindleth the coales of * actual sin This is spokē not that originall sin deserueth not death but to snew how sin commeth in sin when it is conceiued the coales of Gods anger against vs which neuer returneth empty without some blowes vpon our backs that moued him to displeasure So then the cause of our calamity is not externall but internal proceeding from our sins within vs whereunto wee are as inclinable through the deprauation that cleaueth vnto vs as the flame or smoake to ascend vpward To acknowledge b Verse 8 therfore vnfeignedly thy fault and to seeke vnto him by camest praier euen vpon thy knees that is as able to helpe thee as he was to hurt thee thou wilt find whē thou hast al done to be thy best course This e vers viii I vvold inquire at God way would I take if I were in thy steed And so hauing prooued that the Lord doth now visit thee for thy sins and so deale with thee as his custome hath beene to deale with the most wicked among men whom for a time hee suffreth to flourish that their fall might be greater I will now d verse 9 confirm vnto thee that God is able though thou despairest thereof as thy speech more then bewraieth and will because hee is mercifull cure such as sue vnto him in sorrow assurance And further that which he hath done vnto thee hath bene in the high Court of his eternal wisedome and Counsel first concluded vpon and then afterward in most perfect equity and Iustice administred and executed likewise vpon thee al which shew thy folly to contend with him Wee cannot handle these his properties so distinctly by themselues because they are vnseperable companions and so go to gither that they can hardly bee found seuered the one from the other in anie of his workes for sometime his power sometime his wisedome sometime his mercie is the most predominate artribute and sometimes they are al so eminent that it can hardly bee discerned whether of them doth beare the greatest sway in action wherefore we shal be compelled to let them go together His power f verse x and so his wisedome is vnspeakeable in prouiding an habitation and raiment for man beast and plants in
feeding and nourishing them together with al creatures which are inumerable with the dew of his blessing In ruling and ouer-ruling them at his pleasure for when he vvil he chaungeth the verie order which he hath set in nature and turneth all things vpside downe How fruitful doth hee make the earth that is an element in it ovvne nature most vnfitte forgeneration for colde and drie vvhich is the constitution thereof is no friend thereunto The fruite of the Sea how contrary is it vnto the Fountaine the one being fresh the other being salt The g verse xi Counsel of the vvicked he confoundeth taketh the most crafty h v xii xiii xiiii and politicke of them in their ovvne net and so oâ—dâ—eth mutters that they contriue their owne oâ—â—â—â— throw A man would woonder how it should come to passe that men of that place wisedome and experience should be so blinded as to stumble at noon day or grope for light when the sunne shines Can i vers xv xvi be do these great thinges and can he not raise vp him whom he hath debased Yes verily he both can and will if he belong vnto him for such he preserueth from the k 18 verse xix 20 c sword from oppression from violence from euil tongues and from whatsoeuer l Six troubles verse xix euils which the wicked are continually subiect vnto There m verse 27 is no doubt therefore but that the Lorde if thou haue recourse vnto him by praier will deliver thee out of this thy calamity and if thou sue vnto him for forgiuenes with a promise of amendment he wil restore thee againe to thy former estate and make thee no lesse blessed n Verse xvii Chap 6 vers 2 3 then in times past Iob. Thou maruellest at my complaint but considerest not my paine though I am wounded by the Arrowes o vers 4 of the Almighty and my greefe if it were wel weighed would bee heauier then the p verse 3 sand My soule doth abhorre such manner of me at as thou doest administer It hath no more relish or comfort in it then there is in the white of an Egge yea it is more bitter vnto me then Wormwood Thou condemnest me for my vaine q verse 6 speeches not considering that many light speeches are vvoont to passe from men in such vehemency of paine as I indure For vvere I of stone r x ver xii or brasse I were not able to beare it How then should I vnder goe it but that I must needes expresse some greefe In the greatest bitternes of my affliction I euer shewed forth some token of my f ver x hope in the Lorde and that which thou gatherest vppon my Words to the contrary is but thine owne finister conceit For what if I swarued aside a little in my wordes doth it therefore follow by and by that I despaire of saluation and so am become a reprobate Is this your charity thus rashly to iudge your Brother Howe if I take not that comfort to my selfe now in the time of my sickenesse which I gaue vnto the diseased when I was in health doth that prooue that there was no foundnes within but that all was done in Hippocrifie Or doeth not rather the vnsupportablenesse of my trouble cause the same Which being so great were there that Friendship and kindnes in you you pretend toward me in this your visitation your harts woulde rather melt thereat then you woulde 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 howsoeuer he flatteteth himselfe to the contrarie yet in verie deed he hath cast off the feare f chap 6 14 of the Almighty When I needed you not you would be very pleasant with me but nowe you are like a brooke g v 15.16 xvii xviii xx xxi dryed vp in the time of drought which defraudeth the traueller of his expectation who seeing such aboundance of Waters in the Winter repaireth thither in his necessity with a hope to be releeued For there is nothing with you now but dumpes or rough and harsh Wordes vnsauory and vnseasonable speeches condemning my life and religion without cause If I shoulde desire your releefe which neuertheles one friend may honestly craue of another either for my selfe or for mine h Verse xxii or your labour and trauell for me or else your substance to ransome 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 worde kind and louing speech your charitable opinion which would be no hinderance nor losse at al vnto you Thy heauenly vision proueth that the righteousnes of man is not to bee compared with the incomprehensible righteousnes of the Almighty And againe that there is no man but would bee found faulty if the Lord shoulde strictly examine him but this is nothing to the matter in hand being this Whether God punnisheth for no other cause but for sinne k Verse xxv There is great force in a iust reproofe but no man regardeth these friuolous Obiections Thoustandest trifling vpon wondes and those also are wrested to â—wrong sence what canst thou truely reprehend Eliphâ—â— in the substance l Verse xxvi of my speech Leaue off then to be verball and learne to be more materiall let go words and instance in any particular conuince me of error in it and I wil yeeld which if thou canst not do as in my conscience thou shal not be able for I am not guilty within my selfe of ought wherof thou accusest me then cease thy reprehension But were it that this thy reprehension were iust yet were it want of discretion in thee to greeue a sicke man as weake and as vnable to helpe himselfe as a sucking m verse 27 2â— childe For he that will do good by his phisicke must haue respect vnto the time and then administer it when his patient is fit for it Such a one derideth not his patient though he be neuer so much diseased and neuer so great a stranger vnto him but yee play vpon me that am of your old and familiar acquaintance with termes of reproch It is not good counsel thou giuest me Eliphaz when thou aduisest me to accuse my selfe that am innocent n Verse xxix of al impiety and vngodlines For hereby should I dishonor my holie profession and deface the graces of God in me and sinne against mine owne soule VVHerefore seeing you can giue me no better counsel then so Chap 7 I wil turne awaie from you and speak vnto him that is able to informe me aright harken vnto me thou which iudgest righteously while I put my payne and my complaint together in a ballance Euerie a chap 7 1.2 daie hath his greefe the seruant wisheth for the shaddow the laborer for
greatly mistake the matter he will not robbe his Children of those vertues he hath bestowed vppon them thereby to iustifie himselfe he hath other meanes to doe it then so But do ye not thinke yee while ye take from me my iustice rob God of his For being the God of glorie he doth cloth his seruants with the robe of righteousnesse which whosoeuer taketh from them hee holdeth as an iniury done vnto himselfe That therefore which you cast vpon me I may more truely cast vpon you and lay iustlie to your charge First that in making God who is righteousnesse it selfe so naked that way that vnlesse your lie beare it vp it must needs fal to the ground Next that in stripping me which am the Lords seruant of those graces wherewith he hath adorned me Thirdly in wounding through my sides the true worship of God the holy conuersation of the professors thereof so giuing aduantage to the aduersaries of the truth Lastly that in falsifieng of the Lords Testimony concerning me whō he hath pointed at as a patterne of goodlife in liew whereof hee hath wonderfully extended his fauour towards me and mine heretofore you exceedingly derogate from the iustice of God offering all extreame offence and iniury to his excellency An other reason why I am weary in contending with you is because your disputation is vaine and to as little purpose as your comming to me at the first wherein though your meaning were to comfort me yet you do nothing lesse You are like those Physitians c And all you are Physitians of no valew Verse 4. that annoynt the eyes of dead Idoles with eye-salue to make them see which how fruitlesse a labour it is who knoweth not The physick you administer for the most part is good and so is the oyntment the Idolaters vse about their idoles but you looke not to the constitution of your Patients nor to his disease no more then they do What physick is the threatning of the law being so terrible that it throweth him down to the nethermost Hell to a man swallowed vppe with the horror of Gods fearefull iudgments Is this to haue regard to a mans constitution A man exceeding sick and weake had need of no bitter pils such as you giue but of some cōfortable potion The sweete promises of the Messiah the onely seasonable and soueraign medicine to an humble spirit is quite swept away out of your remembrance I wish therfore that the seuen dayes silence d Verse 5. which you vsed in the beginning though you so exceedingly grieued mee with it that you moued me vnto that first vntemperate speach of mine had beene perpetuall And now I would to God you might be entreated to say no more which were better for you then thus to bewray your folly in maintaining of vntruths The very action of silence carrieth away oftentimes the reputation of wisedom in him that is of no vnderstanding Lay your hand therefore vpon your mouth and falling downe vpon the earth worship God and reuerence his truth which I doubt not but you would yeald vnto if I might so far preuaile with you to perswade 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 stifly affirme These two precepts Thou shalt stand for the Lordes right do thy neighbour no wrong must go togither He that breaketh the latter keepeth not the former To vse sinister means against thy neighbour to defend the truth is vnlawfull because it is against the rule of gods commandements and so against him Thy honest neighbour is the image of God Canst thou beare false witnesse against him but iniury must be offered to the Lords person He that loueh his Prince will not deface his picture Must God haue fauour shewed him in iudgment or else will his cause fall to the ground That which God forbid deth toward men will he haue extended toward himselfe that his g Verse 8 person may be accepted more then his right requireth Will this geare go currant when he shal look into it that ye shold thus daube h Verse 9 vp matters smooth them ouer vnder his name Doubtlesse he will not suffer his name to be so abused but will reproue i Verse 10 you openly for your offence You charge me with hypocrisie There is Hypocrisie 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 cauelling wrangling ouerthwart speeches your obscure intricate wily reasoning aboue the capacity of the common sort of the standers by he will at last discouer who seeth in secret and is able to resolue all doubts I maruell the Lords greatnesse k verse 11 doth not strik a terror into your harts while you thus dally with him Do you neuer consider how glorious and fearefull he will appeare when he shall come to iudgment Would not the noise of an enimy prepared in battell aray and comming against vs moue vs to feare Such will be the Lordes appearance in iudgment to them that transgresse You seeme not to be touched at al with this neither with the excellency of his glory to the which the best things l verse 12 that belong vnto men as wealth honour credit grauity and wisedome are as the dust and dung vnder our feete Whatsoeuer is eminent or of any account in any of vs euen in you that haue so high an opinion of your selues is but as a molehill in a plaine 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 boldnesse of speech for dust and ashes to approch before the immortall God without due reuerence to his maiesty is not to be borne withall but to produce in his presence falsehood and wrong to dissemble in your tongue and yet to thinke to make all good with this apology We haue done it to maintaine thy right is such impudency as cannot be expressed This impudency 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 mee speake vnto the Lord I haue determined thus to do whatsoeuer shall befall me You thinke peraduenture that it shall go hard with mee because of my reprochfull and blasphemous wordes against the Lord and because of my impatiency many times therein I haue bin faulty I confesse for the present but what is that for my former life To rip vp what hath now happened is but to trifle when the question between vs is of my life past This your trifling with me prouoketh mee to this serious and weighty resolution of mine as to appeale
to the great iudge might it please him to yeald mee a day of audience I should haue my desire howsoeuer Howsoeuer I say not that I despaire but that I would haue you see my boldnes which is euermore a companion of a good cause specially if it be in the hart as well as in the face as it is with me BVt I pray you tell me my friendes Chap. 13. you that professe so great skill in the matter of affliction woulde not this make you despaire of life if your fleshe were thus mangled throughout your whole bodye and were made fitte Morselles a Verse 14. for your teeth to teare and rent asunder as you see mine is Were your liues in your handes as it is in the Prouerbe wherein wee can account nothing safe as being subiect to marring loosing taking away and miscarrying twenty wales woulde you thinke there were any other waye but one with you I nourish in me no other kinde of despaire then this that I haue no hope to liue and for this you condemne mee as a distrustfull person and a man without al hope of saluation which you gather from my pittifull crying out by reason of the extremity of my disease concluding thereupon as if I were so inraged that I did gnawe my flesh beate my selfe with my fists knocke my head against the wall like a Bedlem or Franticke man and thus were become an executioner of my bodie and a Butcher of myne owne life and for that I cal vpon the Lord to iudge my cause a traitor to mine owne soule But I would haue you know that in the battle betweene the flesh and the spirit though the inner man bee not ouercome yet in the best of the Lordes souldiors it is soiled oftentimes by the outward man So then albeit I haue receiued many a wound by my flesh whereby I haue bin sometime brought to misdemeane my selfe in this my combat yet I haue helde mine owne still I haue reserued my heart from yeilding yea my faith is as strong stil notwithstanding so many afflictions one in the neck of another as euer it was All the miseries and torments in the world could not draw mee to despaire nor drawe mee from that trust b verse 15 and confidence I haue in my God concerning a better estate after this life and as cōcerning my recouery again here in this life I doubt not of the power of God but be cause of the weake and vnrecouerable 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 hereevpon I perswade my selfe that it cannot be auoided but that I must needs go the way of all the liuing You further obiect that I haue no regard of my life nor of my soule when the greatest regard that I can haue concerning these is to labor for faith in the Lords promises which is my continuall practise and whereby I haue gained this fruit not onely in whatsoeuer calamitie but in death it self to trust and depend vpon him knowing c Verse 16 that it shal go wel with me as long as I hold me to this fortresse This answereth to your reprehension *d chap 4. v. 5.6 As is a mans religion and life so is his hope but my hope you see is great and therefore I conclude from your owne ground that my religion hath not bin counterfet as you immagine but sound and sincere nor my life wicked but godly and vertuous namely such as hath proceeded from a liuely faith and stedfast hope in the Lord with loue of his name and zeale of his glory which haue euer bin accounted as the onely true markes both of the one and of the other This is that which I haue stood vpon al this while that I haue sought the lord and his honour in all my actions and serued him with my whole hart and hereupon would I still stand were death to ceaze vpon me by and by and were I now to yeelde 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 mee is that I striue for and were I nowe about to render my soule into the hands of my Creator this is it I would craue at his hands the arbitrating and compounding of this controuersie betweene vs. Now for the carriage of my selfe in this my present visitation thus much I may truely say for my selfe that thogh my conflict hath bin long and bitter yet the Lorde of his goodnes hath so kept me that I haue not fallen from him I haue indeed offended against his Maiesty with my toong and failed of my dutie many waies but he which is the beholder of such as trust in him hath kept my heart vpright and I doubt not but he will so keepe it to the end and place in it such a confidence in his mercies in the midst of death that Sathan whose instrumentes you now are and whose part you take in this disputation with all his policie shall not be able to surprize the iuuincible Castle of my hope Were I an Hippocrite according as you accuse ★ e chap. 8.13 me I could not bee thus confident For hee that is such a one dares not come to his tryal he had rather that all the world had his cause in handling then the Lorde for he knowes that he will lay open the Booke of his conscience which is as a filthy skie full fraught with deceit lying dissembling impiety and vngodlines and discouer with the brightnes of his presence the deeds that are done in the night the vncleannes thereof together with the detestable affections desires and cogitations of the same and with all make manifest to the eles of all men what a monster hee is become that outwardly is a louer ofreligion and vertue but inwardly a mortall hater of them both I feare none of al 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 disswading from this course Is it not the contrary namely a distrust that you haue in your cause a guilty conscience that you haue not dealte faithfully and according to your hart in that you haue so vehemently vrged against me and a feare that you should receiue a checke for your vnkind and vndiscreet behauiour toward me as also for the application of al your doctrines true in themselues for the most part vntruely and wrongefully to my person But meethinkes I see you relent when you heare me thus confident and bolde in my cause Heare f Verse 17. me therefore diligently with your ears and consider well in your minds what I am able further to say for my selfe not against the Lord as you would haue it for his righteousnes and truth I reuerence but against your accusations and I doubt g Verse 18.
seeketh vnto him For this cause he that is godly indeed though he be stripped of al his earthly commodities and comforts yet he ceaseth not to be a suiter to the Lord for a new supply nothing doubting notwithstanding his former losses but that in his goodnesse he will releeue him Which albeit he doe not for the present accordingly as he hoped yet desisteth he not to rest vpon him yea so farre is he from being deterred from seeking vnto him because hee speedeth not at the first that he be commeth more earnest in his supply cation more humbly minded more grieued for his sins conceauing the want of these to haue withheld the Lords fauour from him that hee armeth himselfe with patience to take many denials to waite the Lordes leasure how long soeuer knowing that at the last his desire shall be granted And when the Lord layeth his chastizements vpon him the more grieuous they are the more is he pressed downe with the burden of them the more is his hart lifted vppe the more feruent is hee in spirit vnto the Lord for deliuerance or if that may not be graunted for some ease of his paine or else if he will not bee intreated to withdraw his hand strength to beare them so as he murmure not against him but may be able willingly and cheerefully to sustaine them ioyfully and thankefully to vndergoe them for hee considereth that the Lord doth this not to destroy him but to saue him not that hee should perish therein but that being tryed he should be made more perfect should haue experiēce how the Lord respecteth such as beleeue in him and can by no aduersity be drawen away from a loue and delight * In a cleane contrary course to the Hypocrite Verse 10. in the obaying of his will These things being wel layed together and examined to to the proofe there will be no pretence left you why you should account me in the number of the Hyppocrites and vngodly because that I euermore euen in any most bitter perplexitie haue vtte red forth some wordes of hope and trust in the Lord and haue carried my selfe very patient indeede as I suppose and I doubt not but they that haue beene heere with me during the whole time of my visitation will witnesse as much especially if they regard the extremity of the paine which I haue suffered But did they see that in me which I feele within my selfe to the incomprehensible ioy of my heart namely the loue that I haue to the Lorde the delight in his seruice the striuing within my selfe not to transgresse in my wordes the keeping of my hart vpright vnto him alwaies which is my triumph euen frō the beginning of my sicknes vnto this presēt time I make no question but they wold not only come forth to testify on my side but stand as strongly in my defence against you euen as I my selfe haue done Howbeit for all this you condemne mee because of my affliction for a wicked person holding it for a generall truth that all men are so who are in calamity which is such an opinion as there is no man hauing any vnderstanding at all but is able to conuince THe wicked alwaies to bee vnder the rodde of the Lordes indignation and none but they in this life Chap. 27 is too large a defence Yet this you maintaine but with what successe your silence now sheweth True it is that the Lord to declare himselfe to the World to be a iust God and to the end that others may be deterred from the like transgressions and wonne vnto vertue doth sometimes a Verse 13 punishe the wicked most fearefully euen in this life and aboundantly rewarde and blesse the Godly I deny not therefore but that sometimes bee depryueth the wicked of all thinges wherein soeuer hee placeth his hope as b Verse 14 15 Children Riches c Verse 16 Munition d Verse 18 costly faire buildinges renowne and creddite that there is no outward c v 19 20 21 22. calamity so great but he is thrown into it and that feare terror and astonishment vnspeakable doeth ouerwhelme his soule through the many Waues of troubles which go ouer his backe and this to be so euident too that al men f verse 23. that see it skip for ioy in the beholding of it clap their hands and hisse thereat This the Lord doth when it pleaseth him to the ende to manifest his iust and righteous iudgements But this is not the matter about which wee contend but our controuersie is about his taking of a contrary course as whether the cause of his suffering the godly to be vnder affliction and the vngodly to flourish be a thing which may be precisely determined of vs at all times or rather whether it be not a mistery which the Almighty oftentimes locketh vp in the closet of his Diuine brest and imparteth not to the sonnes of men Which when we haue pondered as we ought it wil appeare vnto vs very plainly that wee must leaue to busie our selues to search into it Chap 28 and when we haue thoroughly learned how to feare g verse 28 the Lorde and flie from euill that there we must rest our selues contented and goe no further For this if we well vnderstand and practise accordingly though it fareth not with vs so happily in this present life as with the wicked yet in the life to come for their momentany prosperity intermingled also with much bitternes we shal haue neuer-ending ioy freedome from all sorrow and greefe VVE may perceiue how infinite the wisdome of God is Chap 28 if we do but compare it with the wisedome of man in searching into the bowels a verse 1 2 of the earth for yron Brasse Siluer Gold and Precious stones and for his skill in the handling and vsing of these as also for the finding out of the vertues 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 attaine vnto it by any care or diligence In vaine then is it for him to striue for the knowledge of that which is farre greater especially when the same is denyed vnto him Such as is the cause why hee afflicteth the good and passeth ouer the bad For this wisedome is one of the Lords Counsels vnreuealed which cannot be b ver 12 13 14 digged out of the earth neither can it be found in the depth or bottome of the sea no Gold of Ophir no Iewel be it neuer of so rare and high price can purchase it You conclude therefore your arguments which you produce against mee vpon an impossibility For you taking this as graunted that the secret Wisedome of God which by no meanes can be comprehended may be knowne of vs you inferre thereupon notwithstanding you had condemned mee for the same fault before as if you had vndergone
and consolation vnto all as it begaÌ„ with miraculous trouble so being shut vp with miraculous deliuerance the birth of Iobes latter ChildreÌ„ must in correspondent manner bee extraordinary and so by consequence borne by the same wise now in years and therefore she was recoÌ„ciled to her husband Husband I perceiue now that the Lord in indeed loueth thee and therefore confesse that my counsell was wicked whereas I bid thee ply the Lord with praier and thanksgiuing by way of derision I am nowe sorry for it That which I then did the extremity of griefe wherewith I was touched moued me therevnto It was strange vnto me that the Lord whom thou haddest so carefully serued as I think no Man vpon the earth did the like should for that thy seruice deale so hardly with thee If the Children which I bare vnto thee the long society in the which we haue bin yoak-follewes together if thy faithful promise made vnto me at the first entrance of our loue which notwithstanding ought to be speciall inducements may not winne thee to continue thy wonted kindnes Let the frailty of mankind the weakenes of our sex aboue thine own moue thee to pitty Or for that the offence was so grosse and monstrous thou canst not bee brought vnto this yet let the resemblance of our marriage betweene that of the Messias and his spouse the Church as being bone of her bone and flesh of her flesh how foule and notorious soeuer her sportes appeare 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 loathsomnesse a * Chap. 19 Verse 17. of thy disease such as no body was able to indure to come neare thee And beside who is their but at one time or other hee forsaketh his Messiah What if I haue transgressed through my impatiency The Messiah is patient toward his spouse and beareth with whatsoeuer her infirmities What if I haue beene a vexation or a tentation make the worst of it thou canst vnto thee in thy calamity doe not our sacrifices shew that when the Messiah commeth hee shall not onely forgiue them but be slaine for the sins of al the worlde and so for them that grieue tempt contemne deride reuile with wordes of blasphemy yea more then this though this bee the most that thou canst make of my fault buffer kill crucifie him Thou professest thy selfe the Lordes 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 maisters steps do by me as he hath done by thee Vppon thy repentance he hath receaued thee againe that haddest gone out of the way vpon the same condition accept of me thy disobedient and vndutiful wife Wicked am I indeede and most vnworthy to haue that name any way to bee cast vpon me because I derided him that conioyned vs together in that holy estate and hath beene euer from our first comming together saue onely now of late for a small time a most good and bountifull father vnto vs yet for that I am now grieued for my offence I know he will not refuse mee do not thou then reiect me but vouchsafe me the place and honor I before enioyed with thee And I vow vnto thee that come what can come I wil 〈◊〉 heereafter sorsake thee neither will I euer griâ—â—â— the◠〈◊〉 more but yeeld what comfort possible I may at all times specially in the time of aduersity when there is most need consider of the vehemency of sicknes what it is stick by thee vnto death how tedious soeuer shal be thy visitation obey thee both in word and deed render al due reuerence vnto thee yea endeuor my self by al means vnto that good carriage euery way vnto thee as is recorded to haue been in Sara the onely excellent patterne 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 dome in gouermnent as for his loue vnto his Wife from whom rather then he would indure a separation hee chose to be at defiance with Kings for whose sake though she were barren he renounced his Coâ—cuâ—in by whom he had issue and therefore most deare vnto him Kinsmen We committed a fault in that wee did not visite thee Iob in the time of thy calamity Cha. 41 v 11 the greatnesse and strangenesse therof caused vs to forget our selues and thee how deare soeuer vnto vs. Our harts were with thâ—â— then and we prayed for thee so that ther was no loue wanting in vs. The defect of our duty did arise from an amazednesse which possessed our harts in regard of the wonderfull burden of the Lord vpon thee and his vnwonted dealing toward thee And moreoner wee durst not * a Pro. 4 â—4 come at thee least peraduenture we might haue beene punished after the same manner For many times the Lorde scourgeth those that haue any familiarity * b 1 King 22 32. with the wicked euen for that cause onely because they consort themselues with them This made vs to forbeare from resorting to comforte thee in thy great extremity misery for that we knew not what thine hart and secret sin might be to Godward albeit we had seene thee demeane and carry thy selfe no otherwise then well outwardly But now the LORD hath approued of thee and we know we may repaire vnto thee without danger we do most gladly and willingly come vnto thee for to administer what comfort we may after thy distresse And for that experience teacheth vs that nothing is more delightfull vnto vs then to conferre and discourse of our aduersity when it is ouer our purpose is to sit with thee a while to that end And further for that wee are not ignoraÌ„t that the body after long sicknes needeth to bee cherished we are not altogether vnmindful to gratifie thee in that respect as also to leaue with thee beside some token of our good will Our desire is thou wouldest take these thinges in good part and renue again toward vs and the rather for affinity sake thy former loue and amity Nature hath wrought this kindnesse in vs toward thee let it worke the like in thee toward vs and as we are met together in thy house which we thought wee should neuer haue done to solace thy hart after thy great sorrowe so vouchsafe thou to frequent our houses vpon the like occasion But if thou shalt please to adde vnto this as a supereminent frendship a care to see vs as well when we are in our affliction as when we are out of it wee shall holde thee more faithfull vnto vs a great deale then we haue beene to thee For to speake ingenuously of our selues we haue beene to to vnnaturall yet we confessing this
is it not wholy compounded of desperate banefull blasphemous matter the like whereof hath not beene vttered of any how wicked so euer since the World stoode Which kinde of stile is it not continued likewise throughout his conflict Canst thou shewe mee the place where it is not to bee found Canst thou turne me to the page where there is not layde open some notable peece of discontentment impatiencie inordinatenesse of his affections violentie of his passions presumptuousnes of his knowledge oner-headinesse of his iudgement ouer-much pride and saucinesse in looking into thy secretes determining of thy hidden counsels euen to the setting them downe in particular what they are vnreuerentnesse in his behauiour euer-more toward thee such familiaritie with thee euen as if thou wert mortall and wretched and euery way as base and vile as himselfe yea such an abiect that hee might iustly preferre himselfe his wisedome to gouerne his righteous dealing for thee for thy people before thine vnto him Hath not Elihu hast not thou thy selfe reproâ—ed him for these things Was he not so obstinate that Elihu could doe no good at all with him and thy selfe wast faine to take him to taske againe and againe shew thy selfe terrible vnto him the second time before he would be humbled for them and reclaimed Thus farre preuailed I against him yet for all this because forsooth hee kept his hart vpright which who knoweth sane thy selfe for he must not be his owne Iudge his constancie must be preferred and I must be condemned his state and credite bettered mine damnified But hee were best looke well about him that hee continue soundlie setled in his constancie for let him be fully assured though hee hath scaped my fingers nowe that I will not thus giue him ouer In an hundred and fortie yeeres space 1 Canâ—uâ—◠〈◊〉 longiâ—qua vâ—let mutaâ—e â—â—tustas if there be no 1 change in him specially hauing the world still tumbling in vppon him for thou hast doubled it vnto him alreadie and no doubt but it shall be tripled vpon him tenno-folde at the last I much maruell And this I will protest for my own part if there be any meanes vnder heauen to drawe him to an alteration it shall not be vnattempted The Lord. This thy trade is not of me but of thine owne invention the practises prouing of maisteries thou pretendest as a tryall of my Seruantes thou intendest to my dishonor and their destruction Thou hast neuer so foyled any one that belonged to me but he hath risen again and put thee to flight Iobs profession it was not in shew but in substance such though thou hast heaued at neuer so often yet hast thou not at any time vtterly ouerthrowne Who hath imposed vppon thee the office of accusation I made thee to no such end thou holdest it therefore by vsurpation finding thee a fit Instrument to execute my Chastizementes vpon my Children for my vengeance I execute onely vpon thee and thine my manner hath been sometimes to vse thee that way yet so that thou hast first sought for this imployment very importunately suggesting withall some matter against them that might mooue me to condescend thereunto Though Iob and all Men be sinners and I might iustly punish them for their offences notwithstanding because some there are that cry vnto me for pardon in sorrow and confidence of my mercy to them I remit their crimes punnish them not for them For what needeth-that seeing they are penitent straight-way as soone as they haue doone any offence which of it selfe is a punnishment sufficient and inferior to * As being on the one side an horror and anguish of soule a feeling of the anger of God against sin Psal 5.1 17 3. On the other side a crucifieng of the fleshly corruptions Rom. 6 6. A compelling to spirituall subiection as we would force a slaue to grind at the Mill Doulago a battering of the body as those are wont that try masteries with plummets of Lead vntill the blewnes of the wound appeareth most grieuous Vpopiazâ—in 1 coâ— 9.27 And further a continuall deliuering ouer vnto death through outward dangers and afflictions 2 Coâ—inth 4.11 none But if I do correct them at any time it is for their tryall further instruction better experiment of my goodnesse in their deliuerance as now in the chastizement of Iob that I do it Vpon thine accusations brought against Iob and insulting ouer him as if hee woulde no longer cleaue to mee then I helde him vp by the chinne and made him to swimme in wealth I willed thee to do thy worst against him and he hath now in very deed good cause to thanke me for it because it hath redownded to his unspeakeable benefit Howbeit hereby art not thou exempted from blame for enuy drew thee to procure my commission to afflict him malice stirred thee vp vnto it which now is become as kindly vnto thee as if thou haddest it in nature and by creation To accuse my seruaunts thou sayst is thy office to tempt them thy trade to execute punishment vpon theÌ„ thy kind nature dutie calling when thou art nothing else but a mere Intruder into them all Which to goâ—no further is apparant euen by this in that thou challengest vnto thy selfe so many functions Iobs infirmities in the time of his visitation must needes be acknowledged to haue beene very many and verie great but what of that hee holding still the foundation and trusting in his Redeemer neuer forsaking me the fountaine but euermore earnestly calling vpon me for helpe he disappointed thee of thy purpose For thou vndertookest that he should be at vtter defiance with me forsake quite his confidence in mee fall finally from mine obedience become wholy and perpetually thine without recouery Thou makest light account of the knowledge of the hart vvhen that is all in all neither can there any right iudgement bee giuen of the actions of man without the true knowledge thereof And this may yeelde great comfort vnto man that howsoeuer thou accusest him before mee whatsoeuer grieuous matter thou layest to his charge yet thou doost all vppon bare coniecture not knowing indeede how it standeth with him as beeing altogether ignorant what is the affection of his hart and if that be faithfull not to regard thy obiections But what blasphemie is that thou vomitest foorth by way of Parenthesis who knoweth Iobs hart to be vpright beside my selfe How now Sathan wilt thou disanull my authoritie Shall not my Word which alone gaue beeing to all Creatures without any other witnesses be a sufficient confirmation of it selfe But were it not so wouldest thou make the world beleeue that I am alone Doth not the Father the holy Spirit giue testimony with me In the difficulty of subduing Iobs high conceite of himselfe in the humbling him vnto mee and making him fully to confesse his faultes thou maiest see what a doe I haue to reforme man that hath fallen from