Syrraxis. 1.

• The Poore.
• The Naked.
• The Lame.
• The Blind.
• The Widdow.
• The Fatherlesse.
• The Stranger.
• The Innocent.
• The Oppressed.

The matter in this, & the next Syrraxis is taken from the 29. and one and thir­ty chapters, & accordeth to the first verse of the first chapter. THe poore mans cause is pittied of none, no comfort to be had; mercy and libera­lity toward the distressed soule is cleane departed out of the land. For where shall a Man finde one that will consider the cause of the needy: If he be indebted, will call his neighbours and friends together and make a collection for his releese; if he be in prison, will visite and redeeme him, if sick, will comfort him, if naked, will cloth him, if robbed and spoyled of his goods, will doe that for him, which Abraham did for Lot: namely, aide and assist him in the recouery: or if that cannot bee, will open his owne hand and take some order likewise among his ac­quaintance, [Page 2]and the wealthy of all sorts, for a supply of his wants. This last is my case, for dwelling in the borders of the North, the Deut. 1.44. called also Amalekites. Numb. 14, 45 because they dwelled near together. Numb 13, 30 Amorite (an euil neighbour of ours inua­ding vs) tooke away al our substance: But what helpe is there to be had for vs, or for any man in this estate; verily though he that is thus afflicted be an honest, iust, and vp­right man, fearing God, and walking diligently in his cal­ling; yet is there as little regard taken of him, as if he were a man destitute of the feare of God, and care to doe well. O therefore brotherly affection what is become of thee! O fatherly In the Hae­brew tongue ab father, & Abon poore, haue one roote. (Viz:) Adah signifi­ing to be willing to shew that our af­fection and will to the poore, must be like the affection of a father to his child. compassion where art thou to be found! O co­miseration where maiest thou be sought for! Good Abra­ham is dead long agoe, and good Hospitality is dead with him; washing of the Saints feet was in vse in his dayes, now it is forgotten: He kept three, hundered in his house vpri­sing and downelying, and yet was hee but a yeomanlike man (as it were.)

Beside no straunger could come neare his house, but or­der was taken for his entertainment, and the more bare he was, the more care was had for the relecuing of his neces­sity, and so that he shewed himselfe to be the child of God, thrice better welcome did hee finde. Howbeit one man there is (and but one that is commended for his care to­ward the poor. Chap, 29, 12, 16 Chap, 31, 16 19) It is Iob, a man by report of great wealth, honour, and reputation, beloued both of the peeres and people, admired for his wisedome, iustice, and mercy: I will therefore repaire vnto the place where hee abideth, which is (as I vnderstand) heere in Huz, a land neare vn­to vs that are of Edom, and a part of our Country lyeth to­ward the East, and bordereth vpon Arabia Petraea, (where also as I heare hee hath Lands, Lordships, and great store of pasture groundes for his Cattell) vnto him I will open my griefe, nothing doubting but hee will yeald me some help in my distresse, and the rather, because he descendeth of good Abraham, and from that good branch of his Isaac, and from Esau his elder (though his worst sonne,) for euen [Page 3]in his seed remaineth circumcision, a seale of the couenant of blessing made vnto Abraham, as also among many at this day, the true knowledge of the Lord God almighty, and faith in the promised Messiah.

HE descendeth from Abraham indeed, and he is not vn­like that Noble progenitor of his, but may well bee his Nephew: for if there were euer any that came neare that holy Patriarch, it is this man: Chap, 1.5, 1 who is of singular since­rity and soundnesse in his profession, most absolute in the administration of Iustice, a mā that hath exceedingly profi­ted in the true practise of each vertue, not only those of a re­generate mind; as wisedome, knowledge, vnderstanding, iudgment, counsell, art, foresight, prudence, deliberati­on, (wherewith hee is aboundantly inducd:) but those which proceede from a sanctified will: as courage, loue, mercy, bounty, humility, gentlenesse, meekenesse, kinde-speaking, vprightnesse, truth, patience, temperance. These as they are the life of religiō, so haue they brought no smal grace and credit to his so honorable faith and profession, being the seruice of the high God, maker of Heauen and earth.

These ioyned with the feare of God, reuerence of his name, obedience to his will, detestation of sinne, renoun­cing of euill, hating of couetousnesse, cruelty, and oppres­sion; a zeale and delight to aduance Gods glory, to stand couragiously for the maintenance of the truth, to stretch forth the bowels of compassion toward the afflicted of all sorts (specially the most miserable) and aboue all toward the distressed soules, whom the Lord of his grace hath drawne out of darkenesse vnto the marueilous light of his word: these I say, are vndoubted and vnfallible euidences of that sure Anchor of hope, and inuincible fortresse of faith to dwell in him, against which, all the pollicy and power of Sathan shall no more preuaile then it preuailed against Abraham himselfe, the father of the faithfull.

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Thou shalt not faile therefore doubtlesse, but receiue comfort at his hands: for I neuer heard of any that made their mone vnto him but he pittied their estate, and yeal­ded some help to them in their misery. But hee will exa­mine thy life, and the cause of this thy necessity; hee will inquire of thee and looke for some testimony of thy honest conuersation, which if he finde to be answerable to that thou reportest, he will out of question shew thee fauour.

I speake vpon mine owne knowlege and experience, for trauelling into Arabia I fel into the hands of robbers (wher­of that country hath store) who stripped me of my appar­rell, and left me starke naked: which being done, because I was ashamed to go where I was knowne in that case, I spent much trauell in that pittifull plight, in seeking re­leef at the hands of many, but when I found none, at length I calling to mind the great fame of Iob, I thought I would see whether his goodnesse were answerable to his report: And therefore I went and shewed my selfe vnto him, and made knowne my estate; who assoone as he saw me, was so moued with compassion, that he could not forbeare, first to groane in spirit, and aboundantly to weep ouer me; after­ward to breake forth into these most affectionate and lo­uing wordes: (A lasse) my brother, my flesh, bone of my bone, what hath befallen thee? Then taking me straight way by the hand, he spared not his owne cloake (though a very costly one) but cast it ouer me, led me in to a warme fire, and prou [...]ded me of apparrell, and all things necessa­ry. See what a warm and durable chap, 31, 20 suite he gaue me of the sheepe of his pasture, and he is full chap, 31, 19 of such good workes.

REceiuing a maim in the defence of my country Idumaea [...]ainst the Sabaans, Iob beside his owne princely beneuolence, procured me a yearely pension out of the Exchequer, which so reuiueth mee, as if I had my lims Chap, 29, 15 re­stored me againe. The like goodnesse hee extendeth to all the impotent.

IOb vnderstanding that I was borne blinde, beside the furnishing of me with outward thinges conuenient, cau­sed me to be brought alwaies to the place of gods worship, where his will is to be opened by his seruants, there to bee taught what was the meaning of the sacrifices offered vpon the altar, which with mine eies I could not behold: That so I might see in spirit the Messiah and sauiour promised, and inioy the light euerlasting in the world to come. And thus he hath beene to me, and many chap, 29, 15 more in my case, to the aged (especially both men and women) better then bo­dily eyes, which onely behold these earthly riches, plea­sures, and vanities, but see not the end of their creation; that is, so to glorifie God with the eyes of their body here, that hee may giue them to inioy the light eternall in his kingdome of glory.

Chap, 29, 13MY husband dyed, left me seuen small Children, and greatly indebted, insomuch that his creditors came assoone as he was dead and seized vpon all my goods: but when I complained to him, desiring his ayd, he called the creditours before him, demaunded to see their euidences, told them he would heare the matter, and so stayed their course. And when the matter came to hearing, and their right appeared, he treated with them not to bee extreame in exacting their right, but to be conten [...]ed to loose if not all, yet a great part of their due. And what they would needs haue, if they repaired vnto him at a day appointed, they should receiue it.

Now in the meane time, he sent to the wealthy of his ac­quaintance, desiring them to ioyne with him in a work of charity, and so they making a purse together, yet in such sort, that he himselfe bare the greatest share, (as euer hee [Page 6]doth in these gratuities) the debte was discharged. And this he did for me at my first motion. Neither it is his man­ner to delay such as I am when they put vp a supplication to him, but Chap, 31, 13 forthwith to dispatch them, as also al other sui­ters, and the rather if they bee needy and distressed with all possible expedition.

I Being a poore Orphan, Chap, 19, 12 left to the wide world, destitute of a friend to bring me vp, he tooke the tuition of mee, placed me where I was catechised in my youth, trained vp in the knowledge of the true God, my patrimony Chap, 31, 19 redee­med out of the handes of those vntrusty frindes, to whom my father left me. He hath had a care of the fatherlesse, e­uen from his infancy. Being a child, he was wont to bring them home with him, to be Chap, 1, 18 nourished in his fathers house as his brethren, and he now taketh a felicity in calling such to his table cha 33, v, 17: neither can hee cate his meate with plea­sure if he haue not som of them with him to partake of it.

The hungry of all sortes must needs be his guests, other­wise he thinketh not his meate well bestowed. For these he prepareth bāquets, these he feasteth, to prouide for these is his chiefe study and ioy of hart. O therefore how would it grieue him that a fatherlesse child should any way Chap, 31, 22 mis­cary, receiue the least hurt or iniury through his default: for he knoweth that the Lord neuer passeth them ouer without some fearefull Chap, 31, 23, iudgement, that offend this way.

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, [Page 7]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 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 chap, 29, 12 neuer neglecteth.

IF a case be intricate and doubtful, very diligent and care­full is he to sift it out: very iudicious 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 [Page 8]a Iudge, imprisoned, arraigned at the barre vpon a false accusation, and like to haue beene condemned to 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 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 shalbe 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 chap. 29, 25 mourners, and to haue lifted vp to honor for this end, to remoue the wronges of the Inno­cent.

SVndry times hath hee marueilously righted my cause, when the violent hand of the oppressor hath beene vp­on me, and wroong the pray 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.

• The Tennant.
• The Servant.
• The Youth.
• The Ancient.
• The Prince.
• The Commons.
• The Abiect.
• The Enemy.

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, [Page 10]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, 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 him, bid deth him call for his letters, or his word to any friend that may pleasure him.

In the time of Warre he defendeth him with his armies, [Page 11]and when the King calleth for his seruice or tribute, he ea­seth him all he may; for he knoweth that the Lord hath appointed him but as his Steward ouer his people, and that he must render an account vnto him one day, how be hath demeaned himselfe in his office.

I Haue serued him these 7. years, he payeth me my wages duly, he vseth no outragious wordes or tearmes of re­proch, no nor vncomely speech vnto me; he is not easily moued to anger, nor hastily to punish, but of much pati­ence, able to bridle his affections. He is often in his God­ly admonitious, and fatherly instructions, as well toward God, as in regard of our duty to man. We haue prayet e­uening, morning, and at noonetide, thanksgiuing at meat, and some matter of Religion handled, which wee may tearme the reading of a Chapter; being nothing else but a chiefe head or ground-point of Druinity deliuered vnto vs.

Euery Sabaoth we accompany our Maister to the pub­like place of sacrifice and prayer. If a controuersie arise a­mong vs that are seruants, he will discide it, neither must it go any further. If any thing trouble vs about our places, he will that we make the matter known vnto him, for be can­not indure that there should be any grudging, or mourn­ning within his walles, but will that there bee contentati­on at all hands. When any one is found to be contentious, factious, a false accuser, a talebearer, or discloser of secrets, or enuious; a fighter, a quarreller, a proud person, a boast­er, swearer, drunkard, adulterer, one giuen ouer to idle­nesse, a common gamster, a deceiuer, a worshipper of false Gods, a despiser of the true God, his words, ministers, or Seruants, or else disloyall to his Prince, (who is in Gods stead) he must not abide in his house, or any way looke for his countenance, or protection.

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When a seruant hath cause to debate with him about a matter of difference, Chap, 31, 13 he disdaineth not to confer with him about it, but with all meekenesse submitteth himselfe, re­membring chap, 31, 15 that he is made of the same mould, begotten of the same seede, formed after the same manner in the Womb, purchased with the same bloud, appointed to the same inheritance with him. Notwithstanding he keepeth them, and his family of all sorts in awe, and will haue them to know their duty toward him, to shew themselues mo­dest, silent, and humble in his presence, and not to answer againe.

If vpon his vsage toward them, (at the complaint of o­ther) they find themselues agrieued, his will is they should make their griefe known vnto him; neither is he ashamed if hee haue doone amisse in iudgement, to reuerse the sentence. He abhorreth cruelty, and bitter dealing, which is then properly when the party that is punished is innocent, or the correction, and the fault are not equal, neither doth he like of ouermuch seuerity, where the nature of the of­fence deserueth very grieuous & heauy punishment; know­ing that in regard of the later, the Lord calleth for mercy; in regard of the former, that he shall not be able to answer chap, 31, 14 for it, when his maister (which is in heauen) shal call him to a reckoning, and iudge without respect of persons.

THe grauity of this mans person, and his seuere counte­nance (well befitting a gouernor of the common­wealth) hath made me withdraw my selfe oftentims when hee passed through the streete, as being terrified with the sight of his countenance, chap, 29, 8 and not daring to looke him in the face. He doth more good with his very sight and looks, then others can doe with their cruell threates, and punish­ments: for it is a great matter to be of sober and graue car­ringe, pithy, and sententious of speach, of a constant iudg­ment, [Page 13]and setled resolution, and withall of a countenance full of authority, and maiesty; for these must all goe toge­ther, and ioyne handes in a magistrate, that will doe good amonge the people; Neither is it the countenaunce of a man onely, that will do it, vnlesse the other likewise con­curre.

But these linked together, like vnto twins in the womb, are of more power to perswade, then all the eloquence of the finest Rhetorician: these preuaile more, to bring both young and old to reuerence, feare, and obedience toward such as are in authority, then to be popular, or applyable to euery mans humour; smiling in countenance, pleasing in speach, and plausible in behauiour. For Rhetoricke allu­reth onely the care, grauity lodgeth in the hart: popularity is not in nature, but commeth of affectation; and therefore is liked but for a time, and can neuer be fitted to all mens fancyes. Grauity is naturall, or diuine, and therefore al­waies esteemed and honored.

I Haue liued fourescore yeares, yet it neuer greeued mee to do Chap, 29, 8 reuerence vnto Iob because of his wisedome and grauity, being much greater then theirs that are his elders. And though his humility and curtesie be such, that he wold not suffer mee to be vncouered, or to stand, but biddeth me, (if he be not in his seat of Iustice) couer my head, and sit downe when I come before him; yet notwithstanding his place and worthines requiring it, I thinke I should de­rogate from the honour due to so rare a personage, if I should do the one or the other in his presence. For if honor be to be giuen to auncient yeares (which must needes be confessed to be a duty in nature,) then much more to wis­dome and vertue, which are more ancient then the world it selfe.

The speciall thing mouing the younger sort to an esti­mation [Page 14]of their elders, is a supposall of more experience, piety, and knowledge then to themselues: which if they find not, they withdraw their reuerence, and preferre in their iudgement such (how yong soeuer) whom they finde most beautified with these good Ornamentes. The elders likewise, and gray-headed fathers themselues, that are of greatest place, are woont to admire and honor the Persons of young men, to whom they find themselues inferiour in counsell and vnderstanding. This moueth me, and the rest of the auncient, so highly and honourably to repute and e­steeme of Iob, for in him are most eminent, knowledge, prudence, grauity, courage, constancy, godlinesse, and whatsoeuer beside may garnish a gouernor and ruler of the common-wealth.

IN regard of this great wisedome and iudgement of his, they that are ioyned in counsell with him, are al silent Chap, 29, 9, 10, when he commeth in place. We may con­ferre of matters, but we decree nor conclude vpon nothing till we heare him speake. And therefore we expect and re­spect altogether in our meeting his sentence: which as it is expected and desired of vs, Chapter, 29, 11, so when it commeth, resolueth so fully that was in question, that wee forthwith as muing nothing to except against 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 [Page 15]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.

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 Common­wealth: 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 [Page 18]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 cōscience, & 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 thē 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 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 th [...]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, [Page 17]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.

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 [Page 18]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.

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 Chap. 31, 29 when he seeth him come to misery. We know wel, that hee wanteth not some 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. [Page 19]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 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, [Page 20]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 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 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.

• Iob.
• Children.
• Seruants.

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, [Page 21]& 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 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 [Page 22]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.

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.

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 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 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, [Page 23] 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 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.

There shall be nothing wanting on our part, set you down what you wil haue, where and when, & it [Page 24]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.

• Sathan.
• Lord.

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 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 [Page 25]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 is my fe­licity, to macerate that pampered flesh of theirs. O how tender, how dainty, and delicate they are? But when I take them once in hand, I put them to such hard meate, and so crush them, that I bring them to dispaire, and loe, then they are where I would haue them. But when it is so, that I cannot haue my swinge at the Sonnes of Adam, when the World flourisheth, the graces of God abound in Men euery where, War ceaseth, peace is maintained vp­on the face of the earth; then fret I, then am I consumed with enuy, eaten vp with malice; then sorrow woundeth my life, griefe and vexation teareth and renteth my spi­rit. Hence it is, that because I am not permitted to med­dle with Men themselues, I wreake my anger vppon the Corne, fruite, Grasse, trees, Houses, Cattell, &c. procu­ring mil-dewes, immoderate shewers, Hailestones, Cater­pillers; lightnings, and flames Chap, 1, 1 of fire from Heauen, to de­stroy them.

This doth a little ease my Malady: but if this may not be graunted me, yet I neuer rest, night nor day, from ven­ting out of mallice one way or other to the annoyance of men. One while leaue being giuen me (for here is the mis­chiefe I can doe nothing without leaue) Chap. xi, xii Chap. 2, 5, 6, I so shake the earth with fearefull Earth-quakes, which turneth vppe the Mountains by the roots, swalloweth vp Citties, & Coun­tries, causeth the very foundation and Pillers of the earth to tremble: another while, I so trouble the ayre (the feat of my kingdome) with Hideous and horrible Thunder­claps, powring down withall such mighty streames of Wa­ters, and so darkning the light of the Heauens, that it strip­peth [Page 26]the sons of men of all comfort of life, causeth the hair of their heades to stand an end, and their harts to shiuer in their bellies. Neither doth this satisfie my fury, (for I must be doing still, and playing my prizes in euery corner) but here I enter into beasts; there, into men; and those of ra­rest gifts of wit and learning, whereby they become mad: here I sow heresies, and false doctrine, there scisme, & con­tention; here I lay riches and honours before the Religi­ous professors of the truth, to pul them from their sincerity; there I puffe vp the harts of the learned with pride. The iust man I tempt with bribes, the Wise man, with a conceit of great wisedome; the good Man with an high opinion of his deserts; the temperat man, and him that hath gouern­ment ouer his affections; with dainties of all sortes, with pleasures of each kind, with strong motions to vncleane­nes, vncomely speeches; with matter of reuenge; with prouocations vnto blasphemy. When I find a mans humor once I am safe (and I can quickly guesse at that to) I follow him at an inch, I am with him to bring at euery turn what­soeuer he be. There is none that is free from my assaultes, King or Begger, young or old, Male or female: All is one with me, I pitty none, I spare none, very infants and suck­lings are my prey; I haue a cast at all one way, or other, and so to, that I neuer leaue them vntill I haue fetched them ouer the coales. Adam himselfe scaped not my fingers (alas silly man) for all his great wisedome, he was no match for me. None of these fell fi­nally, but rose againe. Noah withall his righteousnesse, I turned into a very Swine. Lot withall his godlines, into an incestu­ous beast. Abraham that was such a beleeuer, into a very dissembler, whom haue I not ouercome? Where haue I not preuailed by my tentations? What man was there liuing at any time vnder the cope of Heauen, that I haue not foyled more or lesse, first or last in the Combate? Shall Iob then be able to stand out alwaies, and set vp the flag of defiance against me? No, no, the Lord will cal for me shortly, I will then be in hand with him, to see whether he may be won to let me buckle with him a little? O how [Page 27]doth malice with her poyson and venim torment me, till I haue disgorged my stomacke vpon him?

Come Sathan, giue in thine account heere before my Tribunal, do that homage that to me thy Lord belon­geth. These my good seruants, my holy Angels, they are al­waies most willing, and ready, most speedy, and cheerefull, most obedient and faithfull, both to execute my comm [...] ­dements, and to bring in a reckoning vnto m [...] of their ser­uice; euen of their own voluntary inclination, loue, & af­fection toward me. But I can haue neither the one nor the other done by thee nor by any of thy retinue (which canot be numbred for multitude) saue only what by strong and violent hand I wring from thee. I make vse of these my good seruantes, and so of thee, not that I stand in neede of any of you (for I am all sufficient of my selfe, and there­fore my name is Shadai Shadai of Shadad, vefte­re because the Lord is able to lay all things wast that shall a­ny way anoy his children.) but that through their mi­nistery, my goodnes might the better appear to my church militant, for whose sauegard I imploy them: As also tho­rough thy ministery, whom together with them I haue or­dained as a terrour and scourge to the aduersaries of my church, and as a triall of my spouse, that so she might be comforted and incouraged in her warfare (on the one side) and on the other side, experienced in my deliuerance, hardned and armed against whatsoeuer assaults for the ad­uancement of my kingdome.

I dare vndertake for thee Sathan, that thou meanest no­thing lesse then this, and that it is ful sore against thy mind to set forward my kingdome: for though thou art heere present before me among these my sons: yet is thy mea­ning as contrary to theirs, as the light of this my throne, and the darkenes of thy Dungeon of Hell. It is my migh­tie power that hath dragged thee hither, otherwise thou wouldest not haue come before me.

And now thou art heere, I know thou art come as a mali­cious enimie of mine, and wilt also quarrell with mee a­bout something before thou departest; For thou hast not thy name for nought: but continuest a sworne eni­my [Page 28]of mine (as thy name Sathan doth import.) And such a one, whose guise hath alwaies beene to oppose himselfe against me and my seruants, euer cauilling with vs, peering and prying spightfully into vs, euer spying a knot in a bul­rush, and seeking to vndermine vs withall thy cunning; and therefore art thou iustly termed the Diuell. Thy very countenance bewraieth as much for the present, and the fury wherewith thou art inflamed, breaketh foorth in thy face. Surely there is some great matter that inrageth thee. Where madest thou thy last walke Sathan?

I haue bin walking vp and downe, ouer and o­uer againe in my chap. 1.7 principallity, according to thine ap­pointment.

This is no chap. 1 8 direct nor perfect answere to my question. For I woulde knowe from what part 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 [Page 29]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?

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.

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?

I heare thee stil marueilously commending him, Chap 1 v 9 but I see no such great cause.

Loe now he speakes, now his natural corruption, [Page 30]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.

Rewards Verse. 8 he hath not wanted good store; honor, credite, 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.

[Page 31]

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.

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 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 of them al, haue beene induced thereby to serue me, but rather haue thereby taken an occasion, to cast off my yoke from their shoulders, and to yeeld themselues ouer to al lasciuiousnesse and wanton­nes of life.

Though I bestow riches and rewards vpon men, to make them more in loue with me, yet for the most part they of all other are most vnkind, vnthankful, forgetful, proud, ambiti­ous, contemners of my worde, cruell, craftie, and requite me with worse and harder measure then anie beside. It is wonderful to see what contrarie effects riches work to those that I intend? For whereas I bestovv them as comfortes and helpes to the godlie in their proceeding and growing in [Page 32]Religion: they turne to the choking vp the good feedes of my word, to the drowning of the good graces of my spi­rit, and conuerting them whom I haue not onely indued with a reasonable soule, but inspired with diuine know­ledge into vnreasonable beastes.

And therefore Iob is an admirable man, whom wealth hath not corrupted, but made more dutifull, forward, and cheerefull in my seruice, and more humble toward the poore. And as for the feare of thy punishmentes, it is a very idle speech, and a fond thing, for any one to stand in awe of ought thou canst do against them, seeing thou canst not lift vp thy finger against any one (no not the Not Achab himselfe. 1 Kings 22, 20, 22 most wic­ked) without my speciall leaue and authority. For albe­it thy power is aboue theirs, they are by nature vnder thy thraldome, and thou leadest them for the most part as cap­tiues and Prisoners at thy pleasure: yet my hand is aboue thine, I redeeme whom I will, how vile sinners soeuer, yea though vessels of wrath, from vnder thy seruice, vse toward them long patience, and shew toward them my rich fauours, and mercies for a time. Neither canst thou hold any in perpetuall bondage, vntill I giue them wholy ouer vnto thy tyrranny.

In that thou vauntest of thy thousands, whom thou hast brought to thy seruice, or rather slauishe seruitude, for feare of punishment; thou sayest truely, because it is for feare, and not for loue they doe it. But what a mischie­uous mind is this, that nothing will content thee, but the losse of al that euer he hath? Which how can it be granted thee? For by thine owne confession, I haue set a Hedge a­bout him for a defence against thee? Wilt thou haue mee to remoue that Hedge without a cause? But he feareth me not (thou sayest) as I suppose: but whatsoeuer he doth is in Hypocrisie, that so his turne may be serued: wherein to omit thy impudency in controling my testimony of him, (and that to my face) thou shalt find by wofull experience, that hee is no Hypocrite, neither can bee brought by the greatest affliction thou canst deuise, to curse, and blas­pheme me.

Suffer me to afflict him and good enough? Chap, 1, v, xi

I assure thee thou shalt haue shame enough by it, Chap 1, v, xii and the infamy thou thinkest to bring vppon me by his blaspheming my name, shall through his patience, and constancy in glorifieng and blessing the same in his extrea­mest misery, light vppon thine owne head. And whereas thou makest account to destroy Iob thereby, & to insult and triumph ouer my Church: so farre shalt thou bee from that, that thou shalt destroy thereby thine own kingdome, and doe him such honour, as neuer shall be forgotten, and be a meanes that my Church shall take vp the same as a song of tryumph and victory against thee, in all thy ten­tations, vnto the worldes end. Wherefore to put away all doubts concerning Iobs constancy, I will yeald him ouer into thy hands verse. 12. Spare not any thing he hath, none of his thousands of Cattell, none of his Sheep, Oxen, Asses & Cammels; none of his Corne, Grasse, Woodes, Vines, Barnes, & Storehouses, none of all his seuen Sons, or Daughters, which hee valeweth aboue all the treasures in the world, only meddle not I charge thee with his person.

The Assisses being now ended, and my commis­sion sealed: it remaineth that I play the Hangman. I will bee gone therefore in post Chapter 1 Implyed in exiuit, departed verse, xii hast, and put my commission in execution with all my skill and cunning, and who can go beyond me? With all my industry and diligence, and I am vntireable in my indeuoures. Neither will I abate him the least pinnes point of my graunt, saue onely cer­taine messengers, to bring him tydinges of his losses, his Wife to vexe him, and some of his Seruants to grieue, and contemne chap, 19, 16 him in his misery.

It grieueth me to doe this, but that I must needes. For my desire is, to lay on loade vpon all that he hath, and to spare nothing, vntill I haue belched out all my malice, re­venged my deadly and insatiable hatred vpon him to the vttermost, and with the stretching out of my commission euen vpon the tainter hookes.

Notwithstanding if I should doe this to, and sweepe a­way [Page 34]all that he hath hand smooth, not leauing any thing behind me: yet would not my hart for al that be satisfied. For there being an vndraineable fountaine of spight there, against the Lords elect, it is impossible I should euer haue my fil at them as I would. I hauing now sued out the lords commission, I am bound to follow the matter: but that is not it that I regard. It is enough for the Angels, that keepe their stāding, to aime at obedience to the law of God when any thinge is imposed vppon them: Let the Lord intend therfore what he wil here in my drift is, through the great­nesse, sodainesse, strangenesse, and diuersity of affliction, proceeding by degrees, and yet winding vp it selfe toge­ther at the last, and comming in vpon him as it were all at a clap, to bring Iob to curse, and blaspheme God in his hart. The Lordes purpose I know heerein is, to vse mee as an instrument to procure his honor by Iobs constancy: but my purpose, to purchase honour to my selfe, and to deface his glory, all I can, by the vnmasking of this mans disguised holinesse, and discoureing of his dissimulation. Now for a time to play this my Tragedy in, I was neuer better fitted in my life. For at this very instant; his Sons and Daughters are all a banquetting Verse xiii, together: and doe not so much as once thinke of any euill, that is toward them. I will fetch about for my other exploits, and be vpon them in a trice, before they dreame of such a matter, and tumble downe the very house wher they are assembled vpon their heads. Chap. i,

Syrraxis. 5.

• Foure Messengers.
• Iob.
• Sathan.

AS we were plowing the fields, Verse xiiii and atten­ding vpon the cattell very carefully, those [Page 35]old neighbor theeues of ours, the Sabeans, a people toge­ther with the rest of the Arabians, famous as thou know­est for their robberies vpon the countries adioyning, rush­ed vpon vs being very many and mighty, before we were aware, tooke away thy Oxen verse xv and Asses by violence, slew all thy seruantes there abiding, though they withstood them most manfully, saue onely my selfe, who haue hard­ly escaped with my life to bring thee tydings.

A great, and fearefull fire fell downe from Hea­uen, and hath deuoured all the flockes of Verse 16 sheep with the shepheards, my selfe excepted: whom alone, being horri­bly scarred therewith, it hath spared to be a Messenger vn­to thee.

The Captains of the Chaldeans, a warlike people, and giuen to the spoile, setting themselues in battell aray, haue ceazed vpon thy Verse xvii Cammels, haue with theit trian­gle, Set out three bands. verse xvii or wedgelike Army, cleaft, and broken through thy seruantes that kept them, as they stood close together, and well appointed to resist: and they are put to the sword euery one, so that there is none of them remaining, beside my selfe, and that not without much danger of death, to signifie the matter vnto thee.

As thy Verse xviii Sonnes and Daughters were ban­quetting together, a mighty, and firce storme A great wind v, xix rumbling a farre off, and seeming to cleaue the Heauens whence it brake forth: came circularwise Frō beyond the wildernrs verse xix vppon the House where they were met together, with such a force, as if all the foure windes had conspired the downefall of it, and boistrously breaking vppon the foure corners thereof, hath blowen it vp from the foundation, Foure cor­ners of the house v, xix and it hath crushed in pieces all thy children, and their family; onely I, and none but I, am left of the whole company, to declare vnto thee the la­mentable accident.

O wretched Man! Chap, 1, v, 2 [...] am I depriued not onely of my Cattell, and seruantes, but of my Children to? all my children, both sonnes and Daughters, and that so sodainly, [Page 36]so strangely, so fearefully, to the woonderment of al men: Sabaan robbers, Caldean soldiors, fire from heauen, a whitle wind, or rather a conspiracy of windes blowing from foure quarters of the world, taking away and killing all, consu­ming al, ouerturning house, and ouer whelming al my chil­dren, my seauen sonnes, my three Daughters, so that not one of them is left: not one of three to cherrish me in the the time of sicknesse; not one of seauen to defend mee in the day of battel; not of ten, one to stand before mee as a pleasant obiect to mine eies and solace to my soule, both in prosperity and aduersity.

The rest I regarde not so much; neither in truth is the losse of them any grief at al in a maner to me, for I neuer po­sessed them with that loue, but I could easily part with them; but the losse of my children which proceeded out of my loines, were partakers of my nature, were deriued of my bloode, were the image of my person, the crowne of my age, the ioy of my life, my onely worldly delight, the most singular reward and speciall earthly inheritance of the Al­mightie; Vpon whom I had bestowed vntollerable pains, but that they were my children, for whome I had taken vnspeakeable care in their vertuous education, godly in­struction, wholsome admonition, and exhortation.

The losse of my children (I say) entreth into my soul, had they not proued wel, their ordinarie death (so they had died in repentance) would not haue bin so heauy vnto mee: but then to be taken from me when I saw such excellent fruites of my labors in their Loue-feasts and religious meetings, in their willingnes alwayes to ioyne with me in sacrifice and the seruice of God: And againe that I shoulde be stripped of them in such extraordinary and marueilous manner, as if they had bin the most outragious offenders vppon the face of the earth?

These considerations presse me downe to the ground, and pierce me to the quicke; And (in truth) what heart would not this make to bleed with griefe? What eie would [Page 37]it not cause to gush out with riuers of teares? Can I then that am a father, (a most louing and indulgent father) for­beare to lament? Nature compelleth, Affection inforceth, Loue constraineth mee to it? But if I should striue to bridle nature, and burie my loue and affection, because peraduen­ture I might be thought otherwise to be impatient (though indeed to refraine from mourning insuch a case, were not onely an vnnatural part, but meere sauagenesse) yet beside this necessarie duty which nature require that my handes, the custome of my Country would call me vnto it, after an outward forme.

In this regard therefore, I must at the least arise vp from my chaire Then Iob arose, v, 20 of ease, and addresse myselfe to the renting of my garments, shauing of my head, prostrating my bodye vpon the earth, bowing and humbling my soule to the dust: which ceremony, albeit it be common as wel to the infi­del, as the beleeuer, yet notwithstanding, it is not without verie profitable vse; as that we haue our heartes rent and wounded for our sinnes, which are the cause of our mise­ry; that we cut off and shaue away by the hand of a sancti­fied spirit, the superfluities and excrements of our corrupt nature and euil conuersation; that we submit our selues in al Fel dovvne, verse 20 lowlines of minde vnto his will when he afflicteth vs, and become suiters vnto him for helpe vppon our knees by prayer Worshipped verse, 20 and thanksgiuing. Conforming my selfe therefore to the fashion of my people, and mourning after their ma­ner, I take vp this complaint. O transitory riches, ! O the vncertainety of the thinges of this life! O how vading and fleeting they are, (euen a verie spunge) now full, nowe drie.

This verie morning, I was owner of seuen thousand Sheepe, three thousand Cammels, fiue hundered yoake of Oxen, fiue hundred shee-Asses. This morning I was Maister of a great Familie, and I had many hundreds of Man-seruants, and Maide-seruantes, bondmen, and free­men, Farmers, and Tennants, with their Wiues, and Chil­dren [Page 38]depending vpon me: some for Tillage, and other for Husbandry: some for the heardes of Cattle, some for the Cammels and Asses, some for Trauaile and Marchandize to other Countries; which is a cheefe vse of those Beastes, Finally, (which is the onely thinge that indeede maketh me thus to dwell vppon this recitall, as being neuer satis­fied with it, and ready to take euery occasion againe and a­gaine to enter into it.

This morning I was a father of tenne children, but now I am not owner so much as of one Cammell, one Oxe, one Asse, one Sheepe? Now I am not Maister of fiue seruants, no, not of one; for they are become my Maisters, and mocke at my calamity; Now I am no father at al; now I am vtterly childles, my fountaine is dryed vp, my fruite is turned into barrennes.

By the course of nature my children should haue surui­ued me; neither was there any appearance to the contrary, they were all in the prime and flower of their time, they were al lustie and strong, they liued in health, wealth, and pleasure, yet the hand of the Lord hath taken them away, and I their father remaine behinde them, to doe that dutye for them which I looked that they shoulde haue done for mee.

But I must remember my selfe. For thus farre I haue yeel­ded to nature: and now it is time that I cal my selfe backe to the consideration of the smiter whose hand hath done this, whoe as he gaue meal, so hee might in right take all: For his they were and not mine, I was but a Tennant at wil in them, he might recouer them into his proper possession whensoeuer he would. I brought nothing into the world at the first but nakednes, had it not pleased him to cloath me, I had remained so still: which if hee had done, where had my costlie attire, my thousands of increase and goodly pro­genie beene? But had I died possessed of all my goodes, coulde I haue carried to my graue (whether now the Lord is about to bringe mee) anie thing more then a winding sheete?

[Page 39]

God saw it good that it should bee thus, hee knoweth that men in prosperity easily forget both him, and them­selues; are vnmindfull from whence they come, and dream of an immortality here vpon earth.

Men when they grow rich, they grow lasie, and are like vnto restie lades, and therefore need the spurre of afflicti­on to quicken them. Abundance is a lethargy, that benum­meth mens sences in such sort, that they haue no liuely fee­ling of their wretched estate: For these, the Lord hath ap­pointed the whip of correction to rouze them from theyr security. As long as wee are aloft here in this world, our minds are taken vp with the things below, and not lifted vp to him that is aboue. Wealth abounding, the worship of God is at a low ebbe, heauen is buried with vs in the graue while we are in our glorie; our eies being filled with the thinges of this life, our heartes are empty of humility to­ward God or man, and of the consideration of other mens wants.

The best of vs al are that point: it is good therefore that we should be abased. While we haue the spectacle of death before our eies, we see into our end: otherwise wee cast it behind our backes. In this regard, that heauy and woful sight of my childrens Funerals (the saddest subiect that euer I beheld) may proue wholesome and fruitful vn­to me.

Thus Verse 22 In al this did not Iob sinn nor charge God foolishly. he that is almighty, as he turneth all thinges, (though the meanes seeme neuer so contrarie) to his owne glory: so maketh he whatsoeuer rough and hard vsage of his (notwithstanding the harshnes of the course to our thinking) redound to the good of his elect. Vnlesse there­fore we will deny the Lorde his due, with hold from him his right, be vnreasonable not to see, vnthankefull not to acknowledge his goodnesse; we must not be vnmindful to render him blessed bee the name of the lord. v, 21 praise, nor forgetful to blesse him with mind and voice, no not for his greatest seuerity in our chastice­ments.

I haue met with Iob soundly: chap 2,1 yet haue [Page 40]I not preuailed. When the Lord calleth me next vnto an account, I will sollicite him once againe, and see whether I may obtaine leaue against his person: for doubtlesse, the cause that he thus perseuereth in his integrity, is nothing else, but for that hee feareth least the Lord should afflict him in his body, or take away his life from him: Which were it not as a kirbe to hold him in, hee would certainely breake forth into all impiety.

Syrraxis. 6.

• Lord.
• Sathan.
• Iob.

THough I decreed it before, Chap 2, v. 1.2 and cannot be drawen to ought, either by thy instigation (Sathan) or the perswasion of any other of my Creatures, but what I haue determined within myselfe, yet thou through the greatnes of thy malice, wherewith thou did­dest prouoke mee, wast the onely instrument to bring to passe, that Iob, who notwithstanding so many, and so great losses, remaining still as true, and as sure a professor of my name; as dutifull a practiser of my will; as innocent, and blamelesse a man as euer before, deseruing for his singular care to obay mee in all thinges, and aboue all men, none like him. v. 3. of what kindred or nation soeuer at this day (not the holy seed of Iacob excepted, whom I haue picked out as a peculiar inheritance to my selfe) the continuance of my former mercies should be punished in this extream maner. But what successe hast thou had in it, doth thou find Hast thou considered. Chap, 2, v, 3 Chap, 2, v, 4 him an Hypocrite, or doth he curse me according to thy suggestion?

Yea, but I did take away his goods onely, which [Page 41]was but as it were a stripping him of certaine superfluities, that he might not bee to gorgeous in his attire, surfait of his daintaies, swell to much with the ouerflowing of his riches, and thou hast reserued also a remnant Chap, 7.13 of those. His Children they were but a cause of sorrow, and care vn­to him: many a man hath no feeling of the hurt of others (an other mans skinne as it were) though they be neuer so neare vnto him. If thou wouldest therefore permit verse 5 me to afflict him in his own body, Skinne fo [...] skinne v. 4 beate him vpon his own skin and flesh, he would soone alter his note: grant me this my suite also I pray Shelach fut [...] rum imperans mitte quaso Beza, Tremelli us Mercer. and so like­wise chap. 1 xi Imlo si non. And so chap. 1, xi, inclu­deth in it an imprecation or curse which the Haebrewes for modesty sake doe for the most part omit. chap, 2 v, 3 thee, and then if he vomit not out of his hollow heart, most horrible blasphemy, send me into the deep, or bind me vnder eternall chaines of darkenesse.

I haue commended Iob vnto thee Sathan: yet thou beleeuest me not, but telleth me to my head that I am a li­ar, yea wouldest faigne obtaine that at my hands, to proue me so. Thou disanullest also my fore-knowledge of things to come. For in pleading that Iob shal not continue constant vnto me, when I tearme him my seruant, and giue this title vnto none, but such as shall perseuere so vnto the end: dost thou not all this? These things I beare at thy hands: but thou shalt haue the shame, and torment of it at the last.

Lying is thy old trade, & of thy own inuention: yet who so forward to lay it vpon another as thou, herewith I haue beene well acquainted heretofore: but as for thine intreaty vnto me that is more rare. What can Sathan intreat, Is he become a suppliant? Is it possible that he which was wont to be at defiance with his maker should now submit him­selfe? But euer marke this, it is for some aduantage to himselfe, otherwise he would neuer bee bent against his nature and haughty spirit, to be so courteous. Sathan him­selfe can be kind to get commodity: but alas silly Serpent, how he is to seeke in his owne occupation wherein he is so ancient, and how he begs for a whip to beate himselfe? Thou wouldest bee doing Sathan with Iobes body, thereby to make him dispaire (for thou meanest to lay on loade vp­on him) and to breake forth into blasphemy against mee. [Page 42]Which how shall it bee effected, when such as are mine cannot bee wrung out of mine handes: and therefore not so wrought by all the pollicy thou hast, how bloudy soe­uer, to raile at me, or distrust in my mercy in their heart, and then where art thou with thy execrable protestations? Howbeit if their be no remedy, but thou wilt stil wilfully procure thine owne infamy, and confusion, be it so, take Iob vnto thee: (but with this prouiso) that thou do nothing to indanger Nec appetito nec adimito Iunius. Verse 6, his life.

What a prouiso is this, I cannot possibly so tor­ment Iob, as this exception and limitation tormenteth my spirit. Thou speakest of a Whip, this is a whip indeede to scourge me withall. Indanger not his life (quoth he) what a cooling card is that? I had as leaue almost, (but that my fingers itch till I am tampering with him, and that I haue no power to forbeare him, that hath been so long a sworne enimy to my proceedings) he had forbidden me to med­dle with him at all. It is miraculous at least, if not impossi­ble, which he imposeth? Can the bottle be broken and the Wine preserued? So, can I smite Iob in his bones, and in his marrow, and yet saue his flesh? Wel, seeing I may not goe beyond my commission, I must be the more sparing: yet so notwithstanding, that I will make him smoake for it, before I haue done. Neither will I delay the time one Verse 7. moment, but put the matter in execution: for I canot be at rest now I haue obtained leaue, vntill I haue doone the feate. I am not like those lazy seruantes, that when they should go about their businesse, must bee followed with a Whip; but I am nimble and quicke; neither doe I thinke all is to much that I do for my Maister, but I neuer thinke that I doe enough for him, specially when I perceiue that the matter I goe about concerneth my selfe, but then it is passing pleasurable vnto me when I see I may reuenge my selfe in it.

It is wonderfull how this setteth me an edge, and how swiftly it carrieth me about my worke; And the more ho­ly the party is against whom I am sent, the more hotly do I [Page 43]pursue and follow him. That holinesse of his is the thing in­deed, that maketh me straine forward with all my might, stretch as it were euery ioynt of my body, and throw my selfe headlong with the greatest violence. Now as I am swift in flight, so am I speedy in the deuising, and con­c [...]iuing of the meanes to effect that which is inioyned me.

The distance betweene Heauen and Earth being verye great? I passe it ouer as it were in an instant, and therein without any longer deliberation, cast in my head for the whole issue of my businesse. This is now my plot, I will poison the aire with noisome & contagious vapours, which I will cause to light vppon the body of Iob: whereby shall arise With sore boiles. verse 7 botches so innumerable, that they shall couer his whole body like a Leprosie; so great, that they shal equal the bunches of the Camels, and transforme him into a most vgly Monster; for bignes like vnto the Elephant; for defor­mity beyond any of the liuing: Their matter it shall be fi­ry, or melācholick, choller exceeding Adust, burning, aking most vehemently, and payning him more then if hee were cast into a burning Furnace: Their name it shal be vnkno­wen vnto the Physitians, and much trouble them about it, whether they may call them cruell bile-sores, or Carbun­cles, or Plague-sores, or the Egiptian scab, or the Leprosie, or Elephantiasis, they shall not be able to define: For they shall come somewhat neare to these, but exceed the worst of them by many degrees, and shall be such, as no Physi­tian nor Chirurgian euer laid his eie vpon. Their effectes shal be a deadly stinch, as of carrion, or whatsoeuer may be thought more noysome: Which venting forth, when he Verse, [...] scrapeth off the parched scurfe, shall distemper him out of measure, and make his head in a maner to breake asunder.

Somewhat the Lord hath left me, as my Wife, a few Seruantes, an house, chap, 7, 13 a bed with some furniture: Chap, 3,8 but as for the former I haue no benefit of them, for they neglect that duty belonging vnto them, forsake me now in my ca­lamitie, and leaue me here mourning. Though others stand [Page 44]agast at me, being so monstrous with biles and botches, yet it is not their part to be as strangers vnto me, but rather ac­cording to the greatnes of my distresse should giue me the greater attendance; and the more others shunne me, the more should they be careful to looke to me. Seruants to be vnkinde, it is not so much to be admired, for they are of­tentimes very vntrustie, void of all loue and duty, specially then, when there is most vse of them: but for my wife that should be as my right hand, yea as myne owne hart to run chap 19, 17 awaie from me, is more strange; yea more to bee won­dred at then the hugenes of my body, and the exceeding strangenes of my disease, albeit verie fearfull, and strange indeed: For beside the bignes and vglines of my botches or vlcers, (for I know not what I may terme them) where­at al men are astonished. I am so pestered therewith, that there is not so much as the point of a needle From the sole of his foot vnto the crown of his head. free through­out my whole body. I would think my selfe an happy man, if I had but the vse of my nailes and fingers end: But such is the malignity of the sores, that I haue lost euen the vse of them, and am compelled to make my teeth do the seruice, that belongeth to them, (an vnseemely peece of seruice) Testa pus cor rodens abster sit Kimhi. V 8 yet had I a fine linnen cloath or any at al, were it neuer so course, which I might hold in my mouth, after I had scra­ped my sores with a potsheard to do away the matter that yssueth from them (because a potsheard is so hard and sharp that the roughnes therof doth agrauat my paine exceeding greeuous in it selfe) it would somewhat ease me, yet for all that, the malignity of these my sores are not so greeuous vnto me, nor so extraordinary, (all circumstances laied to­gether that may augment it) as the vnkindnes of my Wife, who though shee will not come at me her selfe, yet might she (were not she not past al feeling of her dutie) furnish me with linnen in my necessity.

Syrraxis. 7.

• Iobes Wife.
• Iob.
• Sathan

DOest thou not see how ridiculous thou art, in that thou continuest sittting in chap. 2.8 and he satte down amōg the ashes Ashes, to shew thy magnanimity, humility, and repentance: seing that he doth nothing but afflict thee more and more? When we lost our Cattle, Seruants, and Children, thou cri­edst chap 2.9 Dost thou yet continue in thine integrity Blessed be the name of the Lord: now, thogh the grief of thy body bee neuer so great, thou bewraiest no discon­tentment, which declareth that thou art of the same minde still, and wouldst vtter it to, but that it is painefull for thee to speake. A man that is sodainely oppressed with affliction may be cast into a trance, and be so amazed therewith, that he is able to say nothing for a time, but remaineth speech­lesse: but this affliction was not sodaine, but thou hadst a warning peale thereof in thy former losses: neither is this thy disease, such as benummeth the sences, but such rather as woulde make a man roare, and cry out like a woman in trauel, or as they are wont that are pierced with hot yrons, euen hundreds at once.

Thou striuest mightily against nature, thinking it to bee an admirable vertue to forbeare anger and fretting in such a case, but thou hurtest thy selfe more inwardly, and gai­nest nothing by it. When we receiued rewards from the hands of the Lord for our seruice, then blessing was seaso­able; but now, methinkes it is very vnseasonable and ab­surd. But I know it is thy onely delight to bee praying and praising the Lord, howsoeuer the world goeth. Al is out of course with thee, if that bee not done, and that being once [Page 46]formed, thou thinkest thy selfe wel, how wretched soeuer thou att,

No maruell surely thou hast profitted so greatly by it: he that hath aduantaged himselfe in such manner as thou hast done by it, cannot but bee further incouraged thereunto. These botches, this deformity, this groaning of thine, are the fruits of thy great labors and thankfulnes. Art thou not wel recompenced thinkest thou? I pray she speaketh by way of derision v. 9 thee as long as thou hast a tongue to speak, neuer leaue magnifying of the Lord. For doest thou not see how this kindnes of his calleth for it at thy hands?

MY praier and praising of God, Chap: 2: 10 is not the cause of my affliction, but it is the Lords pleasure to try me, how contentedly, I am able to beare it. Hee Shall we receiue good at the handes of God and not receiue cuill, verse. x hath sent vs pro­sperity a long time, and now it is will to deale in another sort with vs, and we are to praise God as wel for the one as for the other. Haue I not told thee so many times, and vsed prayer in the time of prosperity, to prepare vs against the day of aduersity? There was neuer any of the Children of God, that haue bene exempted from it, but haue al vnder­gone it, and that with patience; yea haue reioyced that the Lord hath vouchsafed them that mercie, and haue rea­ped exceeding benefit by it. What a saying therefore is that of thine, to blesse God in time of afflictioni svnseasonable In affliction to blesse him there is nothing more profitable for vs, because there is no more speedie nor soueraigne re­medie to rid as from the sorrow of it then this. Alas, what an ignorant woman art thou, not to vnderstand that God hath ordained this for his seruants to humble them: and againe, that he hath appointed Women to be comforters, and to giue good counsel to their husbands in this case. It greeueth me more then my calamity, that thou which hast had so many good instructions aboue other women, hast learned no wisedome at all, but att worse then many vn­beleeuing Persian wo­men, Hester, 1, 22 women, so farre from thy dutie in being a good wife that thou art worse then a beast, yea euen a block. For [Page 47]they in their kinde specially mate vnto mate, are a comfort each to other in their misery.

Away with such wisdome to become so deformed, the like whereof was neuer heard of. If this be the Lords kindnes toward his Seruants, let him serue him that wil for me. But serue thou him stil, blesse him as long thou hast any breath, looke vppon thy selfe, and consider how well hee hath deserued it at thy hands? Wouldst thou haue mee to attend thee in this case, or to command any of thy seruants to do it? Dost thou not perceiue that the scent chap. 19, 17 of thy sores is so strong, that it will kil as many as come near thee? yet blesse him notwithstanding: no doubt but this extra­ordinary goodnes towarde thee, is woorthy of more then extraordinary praise and thankes?

Iobes wife to be incited to deride her husband was by Sathans instigation, and a ioy vn to him que­stionles whē he had drawn her vnto it.THis is a sport alone for me: al that I haue done hither­to is nothing to this: For I with my plagues haue hurt the body alone, but she woundeth the soule; She commeth roundly indeed and directly to the point. These Women they are the best in the world, for that what they conceiue they lay it downe at the first or second worde: If her hus­band must perish, shee thinkes it were as good for him to come vnto it by blasphemy Beza makes hir perswasi­on no greter fault, then that shee did aduise him to giue glory to God in cou­fessing of his sins, and ac­knoledging that his holi­nes was but in Hippocri­sie accordingly as did his Iob friends: but I follow the generall receaued opinion, for they which take the word in its pro­per signification, hold it notwthstanding to be an execration. then any other way, for that is a speedy course, and she must haue al thinges dispatched out of hand: wherein she fitteth my humor wel, for I wold haue a short cut made of it. These delaies I cannot abide, no more can she. We iumpe in opinion likewise for the means, for blasphemy to be the only means of al other is the resolu­tion of vs both. If the L. suffer that to escape without pre­sent death; he were worthy to be railed at. And I presume though hee be verie patient, yet he wil not indure to be re­uiled, and I make no doubt but that Iob can do no lesse at the last, but yeeld vnto his wife; for is he stronger then A­dam was in his innocency?

Chap, 1, 10 Be these words for one that hath beene instructed in the knowledge of the high God? The worst of all the Heathen, among whom we liue, could not speake more wickedly? But this is thy wisedome, thou woldest not haue me blesse God. What then? Raile against Heauen, and blaspheme the euer liuing God? O miserable and ex­erable wisedome! What a strange thing is this, that recei­uing so much good from the handes of the almighty, wee should not be contented now with this misery: which how long it shall endure we know not, the Lord may remooue it, to morrow next, if it please him.

Though our goods be lost, the Lord hath enough in store if we serue him: and as for my trouble, (I being conten­ted with it my selfe) what needest thou to murmure? Thou wouldest do something if it were laide vppon thine owne body. I know for a truth that it shall not continue ouer long: so mercyfull is the Lord, that hee will remoue it in due time, one way or other: and wee must waite there­fore his leisure a while. The mighty God giue me strength to beare willingly and comfortably this his visitation, and supply vnto mee by the power of his spirit, that which is wanting, that as my paine shall encrease, so my faith, and patience may be greater; and as I shall be depriued stil of outward comfortes, so the inward ioy of my soule (fixed strongely vpon his promisses in the Messiah) may abound more and more.

Rest satiffied here with I pray thee my Wife, and disqui­et me no longer: and seeing I am so loathsome and vnsa­vory, keepe thee I beseech thee farre enough from me. I would be loath to infect thee, and more loath that the sting of thy tongue (more deadly then any Serpent) shoulde poyson mee. Hitherunto (O Lord my God) thou hast so supported me with thy grace, that notwithstanding all my troubles, I haue not shewed my selfe impatient. Continue I pray thee thy fauor toward me still, euen to the end, that no assaultes of Sathan, (how strong soeuer) may ouercome me: that so at the last, thou maist be glorified through my [Page 49]victory, and receiue thankes and praise for my deliue­rance.

Syrraxis. 8.

• Eliphaz.
• Bildad.
• Zophar.
• Sathan.

MY good friendes, Chap, 2, xi we are met together to consult of going to see and com­fort Iob, who is most strangely and grieuously visited with sicknesse by the hand of God? How say yee, shall we goe louingly together to comfort this our old friend in his ad­uersity?

You doe well Eliphaz to admonish vs of this du­ty: for we ought to be mindful of al men, (specially of the godly) and more particularly of such among them as are our neighbours and acquaintance, in their tribulation.

I like the motion well, I will be ready whenso­euer you shall appoint: Some comfortable doctrine in this his estate would be verie welcome; it were good therefore we were prouided this waie.

Let vs goe about it cheerefully, being a thing both commaunded of God, and commended of Men. Many a one had beene a castaway if this duty had beene neglected; the best of vs all needeth counsell in such a case, for we are not easily perswaded to die, wee are not easily armed against Sathans temptations, whose maner is more strongly to assaile vs, then at any time beside. Sicknesse is trouble some, bringeth forgetfulnes, idlenes of braine of­tentimes, and therefore good admonitions are necessary, to put vs in minde of God; to stay vs from dispaire. to ad­vise [Page 50]vs in our affaires, as well for the disposing of that wee haue, as for the ordring of our selus in the extremity of our sicknes. Concerning our behauiour, speach, and demeanor euery way; for therein we become children againe, nee­ding no lesse guides to direct vs, then Nurses to feed vs, by whose exhortations we may be brought to beare patient­ly and with contentation of minde, the Lordes visitations, how tedious soeuer, and vntollerable to the flesh.

Doubtlesse the visitation of the sick in generall is a necessary duty, & it were not onely a want of loue in vs, but of common humanity to neglect to visit our friends, & those with whō we haue bin familiar (chiefly such as we are wel perswaded of for their religion & conuersatiō) in their affliction and calamity. But the speciall duty that God cal­leth for at our hands in this behalfe, is, that we ioyne with them in prayer, being the onely meanes to procure vnto them sound comfort, a sight & sorrow for sin, an assurance through faith in the Lords promises of the forgiuenes of it, together with his fauour in the remouall of the guiltynes of conscience, which otherwise will euer bee griping the hart, and the punishment due vnto the same, in a word, an ease and help euery way, in their distresse.

I vers, 12. whē they lift vppe their eies a farre off they knew him not, canot saie it is he, for this is such a disfigured body, monstrous and terrible to looke vpon, as big as two bodies, couered all ouer with bloud, and ilfauored matter, that I haue no knowledge at all of him: but by that which I haue heard it should be he, yonder he lies in the middest of a heap of ashes all alone, as a man forsaken and forlorn: no eie pittieth him, that hath bin so pittiful to all. See what a solitary companion pouerty is, all haue betaken them to their wings and fled from her, as from a desert. It is because there is no food here as in times past? O this feeding of the belly is a notable load stone to draw company vnto vs. It is because there is no mirth here? For mirth hath a certain hidden vertue in it to procure an appetite there, where mourning marres the Market? Where is his Wife with her handmaidens? Where are his Seruantes that are [Page 51]left? Is there no trusting to these in sicknesse? Not to them that liue by vs, nor to them that are one with vs? Whom then shall we trust? But what a fearefull spectacle is hee? Doth not his sight affright you? How is he pestered with sores, are you not amazed at it? Would it not make all the World to wonder at him, if they saw him? Can you for­beare marueling? Can you forbeare weeping to see your friend thus handled? Verily it would make an Adamant to shed teares.

Indeede I know not whether I may wonder, Chap, 2, v, xii or weep most, while I behold and consider him? That which is aboue my vnderstanding moueth me to the one, nature to the other; which when I look higher I must yeald vnto. For what is not the Lord able to doe? Desist we therefore from the former, and addresse we our selues to the latter, for to make a wonderment of our friend, and a man of that, worth, what folly 'What want of discretion, knowledge and loue should we bewray? Admit it were our own case, would we be contented to be made a gazing stock, poin­ted at with the finger, and that all men should stand asto­nied at vs, and there rest? Such vsage would go neerer our harts out of question then all the troubles, and torments in the world beside. As a token therfore of our sorrow Verse 12, They lift vp their eies & wept, &c. which we conceiue, that we are humbled in spirit, rent wee our cloaths, lifting vp our voyce vnto Heauen with a lamenta­ble cry, cast we dust vpon our heads, and shed we forth Ry­uers of teares for the desolation of our friend. Harken how lamentably he groaneth, groane we; and grieue we in spi­rit with him: sit we here, or rather take we vp here an abi­ding for a certaine Verse xiii, Nothing is more ordina rythen the in sulting of the wicked ouer the Godly which they haue from Sa than. 1 Kings 22.24. time by him, obseruing his gesture, that so we may apply our speeches accordingly.

See how these men wonder at my power, & they may wel wonder at it: for I haue painted Iob with as many colours as the rainbow. The Leopard is not fuller of spots then he with sores, the Gyants are not more huge, & admirable for their stature, then he, for the greatnes of his swoln, & mishapen body. My workmanship is absolute, of [Page 52]corupt matter, festering, swelling, burning, aking of blisters, botches, biles, stripes, wounds great plenty; these are in the view of the world to make him and his religion odious. Be­sides, I haue stirred vp his Friends, who are able because of their auncient loue, grauity, and knowledge, to preuaile very much with him, by setting before him the greatnesse of his sins, and the exceeding anger of the lord against him, to bring him (and that vnder the colour of kindnesse and goodwill) to despaire of the Lords fauor toward him. This my plot doth maruelously please me aboue all the rest, and hitherto I haue had my desire in it: for I perceiue they be­gin already to suspect him, not to be the mā they took him for in times past, and that because of my strange wonders that I haue wrought vpon him. This was done in the depth of my pollicy, and it proceedeth happily. Adams smart hath made some men suspicions of their wiues, so that they will not be led by them. But what man is there, but that he will harken to the counsel of an olde wise and faithfull friend, whom he presumeth doth intend his good? I haue proui­ded me of three of them for failing; that in the mouths of three witnesses my perswasions may be ratified. Three to one, and they al haile persons against a diseased wretch, be­reft of his wits, is oddes enough.

Syrraxis. 9.

• Iob
• Eliphaz

The substance of Iobes complaint in the 3. chap. is set downe in that which succeedeth, though I haue not precisely tyed my selfe to the order of verses, and to speak the truth, the speech proceeding from a troubled spirite, confounded with the violence of his passions, what method could he obserue in it? and therfore to haue kept my selfe to an order, had bin nothing else, but to transvert the nature thereof,

OVnhappy day wherein I was borne! O cursed houre chap 3, 3. of my natiuity! O that the womb had shut me vp, and that I had neuer seene the sun? Let it bee from henceforth noted for a day of misery, couered with Verse 4 darkenes from aboue: a day of feare Verse 5 and horror to the sonnes of men, and vtterly without al ioy or comfort, why was I brought forth into the world? Why was I nurced Verse. xi xii. by my mother, nourished, and trained vp? Why liued I in pleasure, prosperity, wealth and honor? How much bet­ter had it beene for me to haue lien in the graue, Verse. 13 that so I might haue felt no torment? Lamentable Verse, 20 is the greef that I now suffer? I haue no ease, no part free; boyles and vlcers, that ouerrun my whole body! O most welcom now wold death Verse, 21 22 be vnto me, the most greevous death, that the head of the cruellest Tyrant could inuent. If any kind of death might betide me, I should thinke my selfe as happy as the Kings, Verse xiiii that while they liued here vpon earth were cōman­ders of the world: or as the Princes Verse, vx that had their houses filled with gold, or siluer, all maner of treasure and welth, now sleeping in the dust, where high Verse xix and low are alone without difference: For they without al feare, void of all labor Verse xiii and sorrow; free from anger, threatning, oppressi­on, they complaine not; they sigh not, they are not heard to grone or roare out through paine.

My golden daies which before I enioyed were ful of ter­ror, Verse 25 26 for euen then I stood in awe of this wretchednes that now is fallen vpon me. And though I did what I coulde to prevent it by publicke and priuate prayer, by obeying the Lord in al things, yet would it not do it. Blessed death ther­fore, how much do I desire thee? How doeth the remem­brance of thee refresh mee in my irkesome and wearisome life. As often as I consider that thou wilt bring me Vers xvii 18 case, that thou wilt put an end to al my griefe, and lay me in the graue, where I shall feele no pain: so often do I cal and cry for thee, so often do I wish for thee as the hireling verse xvii Laborer for the night, or as hè y ^t grindeth Prisoner at the mil, for an end of his thral­dome. I would part with al my wealth were it againe in my [Page 54]possession, for a litle ease, for a litle freedom, so that I might be washed or bathed, or any way find some mittigatiō. Was ther euer seen such a huge & vglie bodie? Nothing but sores, and those so greeuous Verse xxiiii the matter from hence to the end of this speech dependeth hereupon as if I were pricked with needles in euery part? I am al of goare blood, mingled with scabs, scum, and scurffe, together with such abundance of cor­rupt matter, as if there were an vndrainable fountain ther­of in euerie vaine and ioynt of my bodie, which maketh me to do nothing els but sigh, and sob continually. If the dogs might licke my sores I were thrice happie, their tongues are phisicke, they would remoue this stinch, which is so strong that it infecteth the aire, and would be kinder vnto me then my friends that vvonder at my sight, and are astonyed at my trouble. The burning of my vlcers, the greeuous bur­ning is as the fire to torment me: yea better were it by far that I were in the burning flame, for that wold dispatch me quickly. Now these my sores are deuised doubtles in the forge of Sathans deepest malice, into whose hands the lord hath now deliuerd me; and how subtle Sathan is to inuent new torments, and how cruel to inflict them, specialy vpon the dearest children of God, whome he most hateth, if the Lord giue him leaue, who knoweth not.

These 7. chap 2, xiii daies space haue we mournd with thee in silence only, not vsing so much as a word at any time vnto thee: which we haue done partly because thy pain Because they saw the greefe was great, v, xiii was so great that it wold haue hindred al exhortation: partly because we were so amazed and terified at the wonder­ful hand of God vpon thee, that we could not tel what to iudge of thee, whether thou wert the man we tooke thee for in thy prosperity, or one that made shew onely of reli­gion, and of external honesty, hauing a corrupt hart, and being closely of a wicked life; and partly because we expe­cted something from thee, whereby we might from thine owne mouth receiue directions for our speeches. For being in a great doubt because of thy suddaine and feareful pu­nishment, thogh we knew thee wel before, and had a good opinion; yea wer marueil ously in loue with thee, for those excellent vertues and soundnes in religion, seemed to be in [Page 55]thee, yet durst we not determin the matter, vntil we might heare thee speak. But now that thou hast vttered thy minde and that at large, and therein hast discouered most fowly & shamefully the wickednes of thy hart, and thine hipocrisie in times past, we can̄ no lōger forbear, but must needs (now soeuer thou take it) impart what after long consideration we conceiue of thy calamity; and withal make a confutation of thy words, wherein thou pleading thine owne chap 3, xvii inno­cency and the iniury chap 3, 23 24.25, 26 that is offred thee in this thy heauy affliction, thou iustifiest thy selfe, and condemnest the L. as vnrighteous and vniust. Howbeit we may safely protest, that howsoeuer we are exasperated by this thy speech, be­cause it derogateth very much from the Lordes iustice, yet wee came vnto thee with a purpose and desire to ad­minister words of comfort vnto thee, according as our wee­ping, renting of our cloths, casting dust vpon our heads, la­menting for thee with a loud cry, sitting by thee so long, & cōming so far to see thee, doth witnes. And thus hauing yeilded reasons both of our so long silence as also of that shall ensue, (I wil if thou wilt giue me leaue chap, 4, 2) yea without thy leaue (the matter being of such importance) according as my yeares require, begin first to reply vpon thee.

CVMATA 2

HOW comes chap, 4, 3.4 it to passe, that thou which hast bin in times of prosperity a strengthner of others in the faith Verse v dost now in thine aduersity shrinke vnder the burden, and despair of saluation? Surely thou hast bin no goodmā, thou hast but deceiued the world with this name; neither did thy fear to offend god Verse vi. proceed of an vnfaind loue & reuerence of his maiesty; but that thou mightst stil inioy thy health, peace, and abundance, thou didst frame thy self therunto, as the maner of worldlings is, that do al for the cōmodities of this life, and their credite here without any further respect. These men making the getting togither of riches, the liuing in honor and pleasure their happines, wil be drawne to any religion, and be as forward, as careful, as earnest in it, as the soundest professors themselues in the sight of men, as long as they preuaile in that their drift: but if they faile in that, then they straight waye fall away and speake euill of [Page 56]of the way they professed, and reuile the Author of their religion. Euen so dost thou, which declareth that thou had­dest no Verse 6. confidence in him, whom thou didest worship. For as is the man, so is his hope: a good life is euer in expecta­tion of a good end. Seeing therefore thou despairest, thy profession doublesse hath not bin sound, nor thy life God­ly, nor thy conscience innocent, but guilty of much wic­kednesse. For were it not so, why art thou thus destroyed? Verse 7 Neither do I iudge thee in this, but they are thine owne wordes: for thou criest out that thou art perished, Chap, 3.23 Whose way is hid. and come to destruction, whereunto none that are truely righ­teous and godly, do euer come.

This is a sure, and vnfallible position. Consider the histo­ries of al times, & thou shalt find it so; do but look into the ordinary course of the world, & there thou shalt be taught the v, 7, where were the vp right destroyed. Verse 8.9 same. It is true in them that are contrary minded, who as a fruit of their trauell in the plowing vp the fields, and preparing the hart vnto euill, in sowing the seed, and doing the deeds of vngodlines: are wont to reape the re­ward of iniquity, and to vanish away with the wind of the Lords indignation. The Vers 10 fiercenesse and cruelty of the Lyon and Lyonesse, making affraid the other beastes with their roaring, raging against them, and preying vpon them continually, is the cause why they are Verse xi destro [...]ed with their Whelpes. And so of the Lionlike Tirants, whom the lord depriuing of their goods gotten by oppression & violence, none otherwise then those rauening beastes of their prey, causeth to perish with hunger, and the teeth of their poste­rity thereby to be broken and left destitute; notwithstand­ing the loude crying, and wofull adoe of their fathers for them, of al meanes to helpe them, and so compelled to wander like vagabouds, and runnagates vpon the face of the earth.

CVMATA 3

THou boastest of thy absolue Chap, 3, 26 Vide Iunium. care and diligence in the carriage of thy selfe euery way: could it possibly bee such thinkest thou, as wherein there was no defect? I [Page 57]haue receiued it in [...] Heauenly visō chap. 4.1 [...] at the deadest verse 13 [...]ime of the night, when men are in their deepest sleepe, and again the imaginations of them that are waking most prosoud, a Verse, 15 mighty tempest, going before, as a he rauld to proclaime the Lordes comming vnto me, at whose presence when it passed by me, and I had but a little glimpse of it, because of the exeeding brightnesse, and surpassing beauty thereof, euery ioynt of my body did Verse xiiii tremble, and the Verse xv. haire of my head did stand an end, all which circumstances do no­tably cleare it from the least suspicion of false-hood: I re­ceiued it I say from Heauen, and in an Oracle from verse. xviii God, that the righteousnesse of the holy Angels verse, xviii themselues, being compared with the incomparable righteousnes of the Almighty, is imperfect.

Shall we then poore Creatures, that haue our dwelling in earthly houses, which are base & of no durance, that so dain­ly vanish away, as being to day liuing bodies, to morrow dead carcases and Wormes meat, that with all our excel­lency, wealth, and wisedome, canot preuent the stroak of Death, whē he once layeth his are to the root of our tree, or draw him to a truce of one day or houre, stād vpō it, that we are iust; and that we are so absolutely 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 [Page 58]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 Verse. 20, 21. deserueth to haue his name rased out here on earth, 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 Chap 5.1 commeth vppon a land, these e­uer [Page 59]goe to the pot, and first pay for it; if the theese com­meth he taketh of theirs; if the needy, 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 Verse 4 progeny: which argueth them capitall male-factors, and that they are with out all pretence or excuse.

Other 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.

CVMATA 4

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 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 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 [Page 60]find whē thou hast al done to be thy best course. This 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 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 shalbe compelled to let them go together. His power 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 ouer­ruling 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 verse. xi Counsel of the vvicked he confoundeth, taketh the most crafty v, xii: xiii xiiii and politicke of them in their ovvne net, [Page 61]and so o [...]d [...]eth mutters that they contriue their owne o [...] 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 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 18, verse xix 20 &c sword, from oppression, from vio­lence, from euil tongues, and from whatsoeuer Six troubles verse, xix euils, which the wicked are continually subiect vnto.

There 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 Verse, xvii Chap, 6 vers 2, 3 then in times past.

Thou maruellest at my complaint, but conside­rest not my paine, though I am wounded by the Arrowes vers 4 of the Almighty, and my greefe if it were wel weighed, would bee heauier then the 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 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 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 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 [Page 62]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 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 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; Verse xxii or your labour and trauell for me, or else your substance to ransome 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? Verse xxv

There is great force in a iust reproofe, but no man regar­deth these friuolous Obiections. Thoustandest trifling vp­on [Page 63]wondes, and those also are wrested to [...]wrong sence: what canst thou truely reprehend (Eliph [...]) in the substance 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 verse 27 2 [...] 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 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.

CVMATA 2

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 chap 7▪ 1.2. daie hath his greefe, the seruant wisheth for the shaddow, the laborer for an end of his worke. The trauels of no condition or degree of men haue an end, but while they liue they are tyed vnto them as an hireling to his wages: yet these are not contion­al, but haue some intermission; neither are they without fruite: but Verse 3 4 in this my visitation I haue no reliefe, no ease at al, neither is there anie commodity at al com­ming vnto mee thereby: come not against me, there­fore [Page 64](I pray thee) any more, which already haue no rest night nor day, I am courted with Wormes, Verse 5 bises, break out of my flesh, my skinne cleaueth asunder as the earth partched with the Sunne, neither do thou hasten my life, that flieth as fast away as a Weauers shuttle, and cannot be recalled backe when it is once gone, it vanisheth away in a trice, like vnto a puffe of wind, or a bubble of Water, be­fore I am aware or can see cause why: I shall neuer be par­taker any more of any thy blessings here vpon earth; I shal bee depriued of thy eies Verse 8 of prouidence to attend vppon me, I shal be consumed as a Verse 9 cloud before the Sunne from the society of Men, neuer returne againe to liue a naturall life, to conuerse and haue my habitation among them as now I haue. In that I do complaine so much, and shew my selfe impatient in this my distresse, it proceedeth from the vnablenesse (or as it is indeede) from the impossibility of flesh and bloud to beare it.

O let me know what is thy purpose? Heerein am I as the Sea, Verse xii or the Whale-fish, that thou shouldest keepe me in ward? A small matter would tame mee: I was neuer as these wilde Creatures, but most willing to obay thee. What extremity is this, that my Verse xiii, bed should yealde me no com­fort, no sleepe come into mine eyes, fearefull Verse xiiii visions al­waies affright me in the night; this causeth me so much to complaine and to wish to die, yea rather to be strangled verse xv (the most cursed death of all other) then to carry about me longer these rotten bones.

To what purpose is al this? Lesse verse xvi 17 xviii. adoe would bring me to the graue? Will it not serue the turne, but that I must be proued night and day, morning and euening, euery mo­ment, and that I must bee so followed and plyed, that not so much respit must be yealded as to swallow my verse xix spittle, but that it is euer ready to choake me vp: which being so, how can it otherwise bee, but that thou hast determined that I shall now sleepe in the dust and not recouer? Take away therefore my sinne and my transgression, remoue the guiltinesse of my crimes, that otherwise may be as a Clog [Page 65]and terrour to my conscience, and free the same of feare, through the comfort of thy spirit, and of all doubt of for­giuenesse and saluation, through the assurance of thy mercy.

Syrraxis. 10.

• Bildad.
• Iob.

I See I must bee compelled to interrupt thee? Chap 8 how long wilt thou vsesuch speeches as these, being like a Verse 2 tempest, to ouerthrow the Lordes iudge­mentes? Thy gesture, is as harsh as thy wordes: thy loude voice, earnest speech, angry countenance, mouing of thy body, beating with thy hand, doe declare thy ouermuch heat, and distemper, and that thy passions ouerbeare thee? And as for thy wordes, I maruell how thou darest vtter them, for that they tend altogether vnto thine owne de­fence Verse 3 and derogate from the Lords iustice.

Be these good speeches: I am innocent, Chap. 6, 2. I haue not offen­ded; my affliction Ch. 6, 2, 3, 4 is not deserued on my part; the Lord there­fore in punishing me peruerteth the rule of iustice; the Almighty doth not that which is right. So thou makest the Author of all equity, vnrighteous; and no God. For seeing righte­ousnesse is annexed to his essence, if he be not righteous, he is not. But remember what he hath done to thy Children, and why? And repent thee betimes, least hee strike thee with Death, as he did them for their transgression: which if thou do, it shall go well Vers, 5, 6, 7 with thee, and it had gone well with thee alwaies, but that thou diddest dissemble with him, and thy latter end had beene more blessed then thy beginning. And so it shall bee still, if yet thou doe bewaile thy former life. But for Vers. 8, 9, 10 proofe of the former, concerning the Lordes handling of the wicked, I referre me to former times: for what should we speak of our owne knowledge [Page 66]or experience, y ^t were born as it were but yesterday, & our daies are but a shadow in comparison of theirs. The liues of the ancient fathers that liued before the floud (though nine hundred years) were but a shadow to, as wel as ours (in respect of eternity) and the L. God, with whom a thou­sād years are but as one day. Howbeit in regard of our daies they were long, and many: and therefore whereas by meanes of the shortnesse of our life wee fee not the rysing and fall of the wicked and their posterity, they liuing long saw it. Beside, the Lord who talked familiarly with them, reuealed his will vnto them in more speciall manner then vnto vs: and further being so graue and of that ex­cellent wisedome, (through long practise) they would not be rash, nor ouerseene in their censure.

Now Eliphaz Chap. 5.3, to be reuerenced for his years, hath taught thee what their iudgment hath bin concerning the Lordes punishmentes: namely, how he afflicteth no man but for sin, and euery man for sin, in that measure as his sinnes de­serue, and this order to bee alwaies kept, and neuer any swaruing from it. And I tel thee, that it standeth no more with the iustice of God, that an Hypocrite should conti­nue, then with nature, that a Chap, 8, xi 12, 13, xiiii rush should grow in drye ground, or Sea-grasse without water, or a Spiders web re­maine in a place frequented. Hee may flourish for a time, and spread abroade, but wanting the fountaine of liuing Waters and a sure foundation, the heate of the Sunne of the Lordes indignation will partch him, or the beasome of his vengance will sweep him away: neither Verse xv shall the prop of their riches, though they haue it to leane vpon in aboundance, saue them from his wrath.

CVMATA 2

NOw for thy comfort, Chap. 8, xvi if thou take holde of the latter, he that followeth after righteousnesse, though the Sunne shine vppon him, yet is hee not scorched with the heate thereof, but flourisheth the more, because the place [Page 67]where hee groweth, is a pleasant and fruitfull soile, well manured, watered with the liuing spring of the Lords bles­sing, and he is deepely rooted in the bankes thereof, con­sisting of a Verse xvii craggy Rocke, into which his roote windeth it selfe, and so his braunches, are diffused, farre and neare. Neither is his grubbing Verse xviii vp to be feared, because his root lyeth hid in the rocke and cannot be found. And Verse xix there­fore, as when he is liuing, many young plants spring from his root, wherin he reioyceth; so, when he is withered and rotten, they arise from his stumpe, lying hid in the earth (as it were) out of the dust, in the which being dead he ly­ueth.

Hence it appeareth on the one side, that the Lord ne­uer yealdeth comfort to the impenitent in their distresse, and on the other side, that he neuer reiecteth such as in re­pentance Verse xx seeke vnto him. If therefore thou (acknow­ledging thy former wickednesse) shalt resolue vppon a better course, according as wee haue admonished thee, this thy excessiue mourning shall be changed into inesti­nable Vers, xxi ioy, and thy mouth hath not beene so full of com­plaintes in this thy aduersity, as it shall bee of prayses, for the rich mercyes thou shalt receiue in thine owne person, and for the confusion thine eyes shall behold to fall vpon the Lords Vers. 22 enimyes, the haters, and despisers of his ser­uants.

YOu condemne mee (my friendes) for a wicked Man, Chap. 9 and an Hypocrite, and that vpon this ground, because I pleade for mine owne innocency: for therein say you I disanull the Lordes righteousnesse. Which collection of yours, how farre it is from my meaning I will now makes manifest, and herein I will answer, not only to thee Bildad, but to Eliphaz too; who charged me with the same crime before.

I acknowledge therefore that the L. is iust in his waies, and that man in no sort may bee compared Verse 2 with him, neither ought hee at all to contend with him, as being [Page 68]not able to answere one of a thousand Verse 3 thinges, that hee shal obiect, not to see one fault of a thousand that he see­eth; not to vse one reason amongest many for his defence, which is more light then vanity it selfe, when he commeth to his scanning. For mans wisedom verse 4 and strength, how is it turned into folly and weaknes; into how smal a compasse doth it come, and how little way doth it reach, being con­ferred with the infinit wisedome of God, whereby he de­termineth of things, & his in comprehensible power to put his counsels in execution? It is not then for any one to gaine say, but in al submission to yeild vnto him. And there is a necessity in it to; for if the excellency of his wisedome and the vnsearchablenes thereof, wil not bring me to con­discend; his strong arme wil presse them vnto it perforce: neither shal they find either peace of conscience to them­selues, or any outward comfort, vntil they cease their re­bellion, and becom obedient. For who can resist his force, when sometimes he translateth the mountaines verse 5 that are so huge and mighty out of their places, and sometimes be­ing angry, laieth them leuell with the plaine, so that the place where they stood before being sought for, cannot be found: maketh the earth verse 6 that standeth so sure to tremble, and the foundation thereof to shake.

When he causeth the sunne verse 7 to shine most gloriously in the firmament in the day, guiding thereby the worlde, and deuiding the times, and the Moone by her light to a­bate the darkenes of the night; and these both, euen as if they were sealed vp to withdraw their shining at his beck. When he stretcheth out the heauens as a goodly verse 8 Canopie ouer the whole face of the earth, and walking amidst the vntamed waues of the raging sea, apeaseth the fury ther­of. When he disposeth of the time, and deuideth it into Autume, Winter, Spring, and Summer, according to the foure constellations of verse 9 Arcturus, Orion, Pleiades, the Cli­mates of the South answering thereunto, whose diuers in­fluences worke the diuersity of these foure seasons.

This is the Lordes doing to gouerne the earth below, [Page 69]by the firmament which is aboue, and to giue names to all the hoast of Heauen, and to appoint to euery starre his of­fice and course, and likewise his operation in those inferi­or bodies. Thus Verse x is the Lord, wonderful in his waies, as be­ing such, as neither can bee numbred nor found out: so difficult and hidden are his Councels, that though he set them before our eyes, Verse xi and bring them home vnto our view, yet can we not comprehend them. Wherefore, as of­ten as it shal seeme good vnto him to take any mans sub­stance from him, or his life, who shal compel him that is of that mightie power, to make restitution? Nay, who shall demaund of him, that is of that surpassing wisedome, Verse xii and abundant mercy, why hee doeth so? for these two being al­waies present with him, how can there be either errour or rigor in his iudgement? Neither doeth the supposition of his will, derogate any thing from the maner and rule of his Iustice.

For albeit it bee his will and pleasure to afflict vs, yet is not this wil of his tyranical and vniust: because, it is neuer seuered from the attributes of his Wisedome, Equity, Mercy, Goodnes, and Patience, whereby he is inclinable in his Diuine nature, which is vnchangeable to nothing, but that which is right, and in such sort to, as he cannot be drawne to the contrary, or to ought that swarueth but the bredth of a naile therefrom.

To let fly his anger Verse xii against the strong and haughty of spirit, with their cōplices & coadiutors of al sorts, declareth his Noble valor and puisance, and that he is a worthy wa­rior, not fearing the faces of the mightiest and proudest ad­uersary, but dareth encounter him with his confederates, how venturous, how resolute, how well prouided, howe strongely combined soeuer he be? That heroical vertue of magnanimity is seene, in the pulling downe the pride and stomacke of these Champions, and the effect of his great­nes in grinding them to powder, and confounding theyr conspiracy.

Here is no iniquity in this, but most perfect equity, that [Page 70]rebellion should be taken downe; disloyalty couragiously repressed. Now if these great ones may not preuaile when they contend with him, nor contend with him neither, but to their ruin, how shal I Verse 14 that am so base and vile, standing out against him, make my part good, or bee able to deale with him by argument, but that I must beare away the shame of it, and be wel beaten for my presumption?

CVMATA 2

ADmit I were free from all spot of sinne in mine owne sight, chap. 9. xv. yet would I not (neither was it euer in my mind heere to fore (though thou laiest it to my charge Bildad) chap 8, 3 to striue with my maker about my integrity: but rather, to sue vnto him that is my indge for mercy. For, shall he that is arraigned at the bar, be at variance with him that hath his life in his hands? The Iudge can better skil of the law then the Prisoner can, and seeth him faulty and culpable, where hee least suspecteth; hath sundrie accusations against him, and many waies to condemn him which he neuer dreamed of. But graunt I were of that minde, and that the Lorde would yeelde vnto mee so farre, to suffer mee to plead my cause before him, and maintaine my innocency; yet not­withstanding the dread of his maiesty woulde strike such a horror and trembling into me, that I should not be able to do it. And againe it is not credible, neither can I beleeve it, that he would giue sentence on my side, with an acknow­ledgement of iniury offered me one his part: but beleeue rather, that he would satisfie me in rendring a reason why he thus handleth me. For he is a iust God, and there is none iniquity in him: Againe, he is constant in his proceedings, and wil not reuoke them, vntil that which, he intendeth be accomplished.

And as for the feare and astonishment I conceiue in the beholding of his glory, it ariseth from his terrible and dread ful iudgements which are novv vppon me, so many vvaies, and so greeuous, as is almost incredible. When the Lorde [Page 71]would draw men to an awe of his Maiesty, his maner hath bin sodainely to discend from heauen in a Whirlewind, Verse xvii Tempest, and Thunder, for so hath he shewed himselfe to me in this my calamity. He hath broken me in pieces like a Gyant, al the waues and stormes of his anger, (not from be­neath and wrought by secundary causes) but from aboue, sent immediately as it were from his owne hand, as if he had my raculously opened the Windowes of heauen, haue tur­moiled me, and he himselfe extraordinarily in the heighth of his indignation, as being incensed out of measure, Verse xvii Without cause. hath thundred out of heauen against me, powring out the whole viols of his wrath vpon my body, insomuch that by means of the excessiue bitternes of the griefe which I suffer tho­roughout my whole body, I haue no respit to drawe Verse xviii my winde.

This deterreth me from being desirous to enter in dispu­tation with the Lord about my affliction, as fearing least thereby he should bee moued the more against me: This also perswadeth me that there is no hope of life remaining for me, and that therefore your arguments making for the restoring me againe to my former estate vpon my confes­sion of Hippocrisie, and of many other notorious offences committed by me, (which as long as I haue any being, my Conscience testifying otherwise to my vnspeakeable comfort, I wil neuer acknowledge) are al spent in vaine, and to no purpose.

In vaine likewise (for I see not to what end it is): Diàkenest. Septuag. ch. 9, v, xvii without cause at least­wise without cause in my vnderstanding, and the apearance of men is it, that I endure this feareful torment; for they can­not say, neither can I my selfe conceiue, no not then, when I take a straight view of my life, how I haue so offended, to be so strangely afflicted? Howbeit the Lorde being my Iudge (in whose sight no flesh whatsoeuer can iustifie it selfe,) I knowe for a surety that I shall not bee found, neither shall I be able to contend: For he that wil [Page 72]stand in contention, must haue either strength Verse 19 to defend himselfe, or right on his side: but I am weake, and the Lord is strong; he hath the law in his handes, sitteth vpon the iudgement seate, and defineth what right is: I haue small knowledge in the law, to him that is the law-maker: I haue none to commense suite for me in his presence, nei­ther can I my selfe come in place.

Moreouer, the right of a vertuous life which I claime to my selfe (in regard of Men) will not be admitted of in his court. My insufficiency to Verse 20 speake for my selfe, were my cause neuer so good, and the feare of condemnation by mine owne tongue, because of his sharpnesse, and my dul­nesse, abate mine earnestnesse this way. If I should be re­ceiued into his presence, and should vse these words, only to make triall how he would conuince me, he would forth­with without any further proofe, for this my boldnesse and presumption, that I durst vtter a sillable tending to my iustification in his presence, iudge me of mine own mouth, as a proude and wicked person: Yea, vppon his dislike, carefully examining mine owne conscience, Verse 26 I should be compelled to acknowledge, that the pangs of my disease distracted my mind, and so be constrained to disalow of my selfe, and to detest what formerly I had defended.

CVMATA 3

HItherunto I haue spoken in the Lordes defence, Cha, 9, 21, 22 and haue saide as much (and more to) in the behalfe of his power and iustice, as you haue done. Now, that wee may leaue the rest to the censure of them that shall consider of the conflict between vs, whereas in handling the iustice of God, you shewed it to consist in the reward of the god­ly, continuing in their vprightnesse; or if they go astray, in blessing them after chastizement, vppon their amend­ment, and in the punishment of the vngodly, and that speedily, and to the vtter cutting them off, or else if he suf­fer them long, in reseruing them to a more heauy, and fearefull iudgement: yet such as neuer faileth to be inflic­ted vpon them, euen in this life, and proceeded no further, I haue added this withal, that it is a part of the lords iustice, [Page 73]to correct his owne seruants, that are righteous and inno­cent: because, though the world nor their owne consci­ence do not accuse them of ought, yet the Lord Verse xii 1 Iohn 3, 29 whose eies are better then mens, can find out mater against them, and bring it to the light of their owne knowledge; in such sort, that they shall bee driuen to denounce the sentence of guiltinesse, euen against themselues.

This is it onely troubleth me: which because you see not into, bringeth in the defference between vs. In your opini­on, if the Godly fal not away from their integrity, he afflic­teth them not at al: which, if it were true, then a verse 23 scourge comming vppon a people, the wicked onely should smart for it: but common experience sheweth, that they which remaine in their integrity, pay for it aswell as the dissolute and disordered: and in such manner and measure of extre­mity to, and continuaunce of misery, that the Lorde may seeme to bee delighted in their sorrow, and laugh at their distresse.

Then the wicked should not be Lords of the verse 24 earth, and the righteous troden vnderfoot, as we see euery where in the world at this day. Then such as are hood He couereth the faces of the iudges. verse 24 winked whē they should punnish capitall and notorious offenders, and are more then Eagle sighted to spy a hole in an honest mans coate, hunting him in euery corner for his vertues, should not prosper and flourish as they do in all places. If this be not so, let him be brought forth that can disproue me, either in the matter, or in the Author that I ascribe it vnto: For, if God shoulde not haue a stroke in the pre­ferment to earthly honour, or if this should come to passe, without his ordinance, we might iustly exclude him from the gouernment of the world.

But alasse (that I may returne againe to that I intend) how momentany is the prosperity of such, as giue thēselus to piety? The light verse xxv Horse that runneth in a race striuing to winne the prize, flyeth not more swiftly. The verse xxvi shippe, that is loaden with nothing but a few dainties, greatly de­sired, hauing winde and tyde to helpe her forward, and be­ing [Page 74]neare the Hauen which she hath long wished for, pas­seth not faster away: The Eagle when shee is hungry, and hasteth to the carcase, cutteth not the aire more speedily, then their happy daies vanish away. Lastly My daies Verse 25 I my selfe, who had al my substance and reputation taken from me in the turning of an hand, am a visible proofe thereof. Thus your positions, as wel that the wicked come alwaies sodainly to destruction, as that the godly continue firme and vn­moueable in their happy estate, fall both to the ground.

Trouble and griefe, indeed, the godly are sure of; that sticketh by them, they cannot be free from it, but as for ioy and gladnes, the wicked haue it in more continuance, and greater measure then they. I must therefore dissent from your opinion, wherein you affirme, that the Lord chasti­zing his seruants, neuer smiteth at the root, Bildad Ch, 8, v. 17, 18 Elip. chap. 5, v xix, 25, 26 to the vtter ruin of them, and theirs temporally, but raiseth them vp a­gaine, either in their own person, or in their posterity: and say of my selfe (howbeit his seruant) notwithstanding your rash iudging to the contrary, that he will neuer Verse 27, 28 clense me of these vlcers, which vex and consume my body in euery part. For if I should be wicked verse 29 as you accuse me, then the Lord would not heare me, & so I shold vse but wast words in my defence for my recouery: If I should Verse 30 be innocent and clean from offence, as he that is washed with snow wa­ter, or purged with sope, and so become as white as Snow, or wooll; yet should I be as a man fallen into a Vers. 31 ditch, and wallowing in the mire in his sight. And therefore his decree shall take place vpon me, the And mine owne cloths shal make me filthy, v, xxxi herse shall couer me, and the mourners with their blacke attire shall accompany me to to the graue, which all men auoide, and this shall conuince me to be defiled with sinne.

CVMATA 4

THe cause why I should not bee found innocent, plea­ding my cause before the L. is, because he is not a man as I chap, 9, v, 32 am: our estate and condition is diuers and far different, and the power of his Godhead would ouerwhelme me. He giueth the mouth to man, he may stop it vp: He openeth [Page 75]the vnderstanding, & powreth reasons into it, he may close it, and leaue it so naked that I shal not haue one argument for my defence. In euery disputation it is necessary, that there be some verse 33 moderator and iudge appointed, who by his authority, may prescribe an order therein; as to reduce them to the point again, when they stray from it, to restrain them from inconuenient tearmes; to commaund silence; againe, as occasion shall be offered, to arbitrate the whole controuersie in euery particular.

Now, seeing the Lord, who is of that incomprehensible glory, power, and wisedome, must be one party in the dis­putation whereof I now speak: where is there any, in hea­uen or earth, that is able, or may be admitted as arbitrator? Howbeit, if he might bee intreated to ease mee of this my verse 34 paine, to put availe betweene mine eyes and his infinite brightnesse, and to answer me not by thunder, tempest, or Earth-quake, but in a stil and soft voice: then verse xxxv I doubt not, but I should purge my selfe euen in his presence, of those heinous crimes you lay to my charge, and proue my selfe to be another manner of Man, than you make account off.

To take this course, mine innocency (both in respect of men) though they be mine enimies, if they speak truely, & of mine owne conscience imboldneth; and my necessity, because I haue none beside to iudge my cause, compelleth me. My purpose therein, is not to cleare my selfe of al fault in the examination of the Almighty, for that I cannot doe, (according as I haue often acknowledged:) but that hee might disproue your accusations as false, and approue of me as an vnfeigned fauorer of his truth, and louer of ver­tue, though now smitten by him as you see.

CVMATA 5

NOw wil I presuppose that the Lord had giuen me au­dience, Chap. x and that I were to speake for my selfe in his presence; then thus would I say vnto him. O my GOD, through the excessiue griefe of my bodye, and Verse i an­guish of my Soule, my life is so loathsome, so tedyous, [Page 76]so heauie and wearisome a burden vnto me, that I cannot withholde, but must needs let goe what I conceiue in my mind. I know thou art a iust God, iudging righteously, and the earthly Iudges are not of that equity and lenity as thou art: Do not thou therefore denounce the sentence of con­demnation Verse 2 against mee, before thou hast made the cause of my punishment knowne vnto me: For this were to deal worse with me, then the Iudges of this world are wont. O­pression and cruelty is farre from thee: thou wilt not then I trust defraud me of that which is mine owne spoile, and depriue me Verse 3 of mine innocency and Iustice, which is my right: for why shouldst thou do so when it will be no com­modity nor commendation vnto thee at al? This manner of dealing is among wicked Iudges, whome all men con­demne.

The common artificer hath a loue to his owne handie worke, and cannot abide that it should bee defaced: I am the worke of thy hands, my hope is, thou wilt deale no o­therwise by me. They are furious craftsmen that rent in sunder their owne labour: they are as monstrous as the damme that regardeth not her owne yovng ones, that haue a loathing or dislike of their owne cunning. The Magistrate here below sheweth fauor oftentimes to guilty and appa­rant wicked persons, and thou thy selfe lettest them prosper here in the world: Thou wilt not (I perswade my selfe) bee more hard then men? thou wilt not be kinde to the open offenders, and vnkind vnto me that haue indeuored my self to a better course.

Men are carried with affection Verse 4 arising from their cor­rupt nature, with a peruerse conceipt, with a preiudicate o­pinion: they iudge by the countenance, they ouershoote themselues in their doings through the ignorance that is in them, they are blinded with anger, malice, selfe-loue, de­sire of worldly gaine, fleshly delight, earthly honor. None of al these are incident to thy most pure nature, no affecti­on doth ouersway thee; sinister opinion, conceipt, superfici­all knowledge, thou wast neuer acquainted withall, but [Page 77]thy doings are in soundnes of iudgement, and deepnes of wisedome fetched from the rootes themselues, so that thy search is of the inward partes and Original of thinges, and thy proceeding to iudgement by that rule; which ma­keth me to maruel (speciaily seeing thou neuer swaruest verse 5.6 from the same method,) how thy sentence hath passed a­gainst me thus to afflict me that am of that singlenesse and sincerity of hart toward thee? And again, why thou sholdst take so much time to enquire into me, and deferre me off so long before thou callest me to my answere.

Our rulers heere on earth vse delaies in difficult causes, because they cannot see into them at the first, and their ma­ner is, to torture offenders, to draw them to a confession: but thou knowest what is in the breast, and spiest into the waies of men before hand, and therefore needest not to vse any such extremity toward me (if I were guilty) but being not guilty verse 7, whence commeth it, that I am denied release from these troubles?

Thine own hands verse 8 haue fashioned me, and that in great wisedome; there is not the least part of my bodie, which thou thy selfe hast not framed. My very excrements, as my haires and nailes, are thy handy worke. These coulde not haue bin added by any creature, if thou thy selfe haddest not anexed them, as a ful complement to the residue: shall thy displeasure then be as a gulfe to swallow me vp euerie whitte, vppon whome thou hast bestowed such great la­bor? Haue a respect (I pray thee) to my weaknes and frailty, consider how brittle a vessel verse 9 I am, and that I am as soone broken as the Workmanship of the potter. Remember the base matter which thou hast ordained as the ground of my substance, at the first; into the which I shal bee resolued at thy pleasure, though thou neuer vse this violence.

Where the cittie is strong and will not yeeld, there nee­deth the siedge of an Army well appointed: but for a Cap­taine to make an assault against a place that maketh no re­sistance, is a needlesse and vaine attempt; such is thy con­tending against me.

[Page 78] CVMATA 6

I Haue receiued many pledges and euidences of thy loue toward me; thou didst prepare the wombe, conuert the blood there, Chap, x, vers x, xi into the similitude of milke, which being thin and liquid, thou diddest bind by the coniunction of hotter matter, which concurring with the former, resemble the cruddes: then thou couerest me with skinne as a fence or hedge to keepe me from hurt, and with flesh to shelter from danger those more Noble parts that are within. Afterward thou gauest me veines, as so many conduits to conuey nu­triment vnto euery part; sinnewes, for the better and more nimble motion to euerie member: and these diddest thou fasten together and strenthen by bones, which thou madest as pillers and supporters, to beare vp my whole building, and frame of my body, and to bring force and power vn­to it.

Herewithal thou diddest inspire into me life, causing me to breath through thy Diuine power myraculously, verse xii beeing closed vppe within the matrix: Being drawne out of the womb by thy special prouidence, thou hast dealt more be­neficially with me an hundred times then with the beasts, not onely in that Deuine soule which thou infusedst into me in my creation, but in the instructing and informing the same daily in thy law, and framing it to thy obedience: and moreouer in the watching ouer mee by the eie of thy goodnes and prouidence, from time to time.

These thy blessings were so exquisit, and so admirable, that nothing could be more desired. But that thou shouldst come in with such a change as thou now dost, and together with thy fauor, verse xiii set thy hart vpon reuenge (for it coulde not come to passe but that thou diddest determine it before for me) what may I conceiue of it, but this, that thou tookest a note of euery transgression of mine, when I liued in pro­sperity, that at length thou mightest be doing with me for it, as now thou art, and holde me very long in it, as long a [Page 79]time peraduenture as thou diddest forbeare me before, or rather without end.

For now I am fallen into thy hands, which way should I redeeme my selfe? If I haue beene a wicked and abho­minable liuer, then I haue pulled vpon my head the cursse, by breaking verse xiiii thy Law, which wil not easily be remoued? If I be found to haue bin of godly verse xv innocency and vpright­nes, it shal nothing auaile me; notwithstanding while I re­maine thus wretched, thus pressed downe with greefe and sorrow, so that I cannot lift vp my head: For let me call vp­pon the Lorde, acknowledge my sinne, and what further may be thought to be a meanes for the easing of my vexa­tion, I am stil notwithstanding at the same state as before, (yea worse euery daie then other) so laden with affliction and reproach that I am readie to sinke vnder them: for they increasing more and more, are a meanes that my disease getteth stil stronger possession of my body, and waxeth as it were prouder euery day.

It is thee (O God) that doest pursue me, fiercely chasing, & cruelly griping me as a Lyon verse xvi doth his prey: yet so, that thou doest not make a speedy end of me, but vsest delayes, and commest a gaine vpon me, doubling still and tripling thy wounds, in such sort, as it is marueilous to behold.

Thy strokes they keepe their turnes, as orderly as if they were called in for so many witnesses against mee of my faults, and thy displeasure. In the fiedge of a strong Cittie, the souldiors fight not al at one time, but one company be­ing spent, a new supply commeth in: so do thy armies of stripes which thou sendest out against me, one being ouer and worne out, another fresher, verse xviii more eager, and bitter then the former eftsoones succeedeth.

Much better had it bin for me if thou hadst stifled me in the womb, g that no eie might haue looked vpon me, then that I should be borne to beare bitter calamity. verse xix O I would I had beene like them that neuer had any beeing verse xix at all, or that my Mothers Wombe hadde beene my Graue; or otherwise that I hadde euen beene an abortiue [Page 80]and vntimely birth, that so being deliuered 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 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 verse xxi darkenesse, and that most palpable, and with out any interchange, where is no order verse xxii at al, but a confu­sed heape of all degrees, high and low tumbled together, whence, I shall neuer get forth.

Syrraxis. II.

• Zophar
• Iob

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 [Page 81]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 Verse 2 multiplying of wordes: and those idle ones to; in substance vntrue, spoken by way of derision, 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, 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 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 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 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 verse 7 reuealed, is much [Page 82]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 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.

CVMATA 2

MOreouer it is a more impossibility to climbe into Chap. 11. verse 8. Gods bosome, to know what he doth there deter­mine. If it weremans counsell that he would find out, there [Page 83]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 verse 9. which we daily behold, nor of the center and bowels of the earth which we daily tread vppon; nor of the length of the same, nor of the breadth of the Ocean; neither is it possible for vs to doe it, neuer any man hath or shall be able to find it out. They that haue spent their time in it, haue laboured in vaine, because the Lord will not suffer it to be knowen. Some that haue attempted it, haue come to confusion, that others myght feare to enterprize the like.

If therefore the wit of Man cannot reach so high, as to comprehend the wisedome of God in the Heauens, of what distance they are from the earth, but by coniecture: what is the number of the Starres, what is their big­nesse, what excellency and beauty there is in them; nor his wisedome in the earth, to know exactly how deep, or how long it is, how to digge through it, or how to finde out the last borders of it; nor his wisedome in the la­titude of the huge Sea, to say that it consisteth of so ma­ny Leagues, or else stretcheth so far to the West, and so farre vnto the East; heere the South Sea endeth, or [Page 84]there the North sea; or to tel what is beyond it. Is it not a mere madnes once to immagin that, that other wisedome of his, (in the forknowledge of thinges, decree vppon them, disposing of them, drift in them, their vpshotte and end, which hee reserueth as a prerogatiue to him­selfe aboue his creatures, communicating them to none, no not to the blessed Angels,) shold by our search and inqui­rie into them be obtained? Hereunto notwithstanding thou striuest to the disquieting of thy soule, Verse x and incensing the Lord yet more against thee: Who though he shut vppe in prison, call before him into iudgement, giue sentence a­gainst, or send out his Armies to kill, destroy, roote out from the face of the earth all the liuing, dare any man resist him, or demaund why he doth so, that is of that wisedome and power, for they go both together in the stretching out the Heauens, Earth, and Sea, as thou hast heard? Wee maruell at his iudgements when they fall vpon vs, think­ing we haue not deserued them, but he seeing verse xi corruption in the heart, (albeit it appeare not outwardly) and wee dissemble, he cannot dissemble, but must needes, (because he cannot abide that wickednes should goe vnpunished,) reproue vs for it, & scourge vs too, if his reproof wil not serue the turn: Here by making vs to see, that wer as blind Him that vnderstādeth nothing v, xi as Bee­tles before: to vnderstand, that were not onely without vn­derstanding, but void of a heart capable of vnderstanding; and by nature, as vnteachable, and vntractable as the foal verse xii of a wilde Asse (which of al Beastes is most blockish, and vntoward.)

Consider thou this, and let this his scourge vpon thee, (al stubbornnesse in defending thine innocency being laied aside) be a meanes to mollifie thy harde heart, and strike it with compunction for sinne, mooue thee with voice and mind lifted vp, armes stretched out, hands spredde abroad, to seeke the Lorde and call vppon him: which that it may bee effectuall, prepare thy hart, verse xiii and dispose it who­ly thereunto.

This thou shalt do by putting off the garment of the flesh [Page 85]and putting on the garment of the spirit. The former con­sisteth in the expelling of ignorance, renouncing of sinne, denying of thy selfe, in thy will, affections, and desires: the latter, in studdying for the true knowledge of God, stri­uing for vertue, and following the Lordes direction in all thinges.

And moreouer purge thy verse xiiii hands from iniquity, iniurie, deceit, oppression, and if there bee any thing within thy Walles, or in thy possession, that thou hast wrongfully got­ten, make satisfaction and restitution for it. Then, mayest thou boldly haue accesse vnto the Lord, verse xv and stande before him without horrour of Conscience: because thereby the deformity of sinne, wherewith thou art now defiled, shall be wiped away: thereby shalt thou verse xvi remember no more the miserie thou now sustainest, but it shall passe awaie as the water floode, that neuer shall returne: or if peraduen­ture the remembraunce thereof come at any time into thy mind, yet shall it be like vnto a dreame onely, and as a pas­senger that tarrieth not: thereby shall the darkenesse and blackenesse of thine affliction, be as glistering, and as glo­rious as the sunneshine at noone day, and as the brightnes of the verse xvii morning arising out of the East, which increaseth more and more.

Despaire not therefore, (notwithstanding all thy trou­ble:) but trust in the Lord while there is hope, verse xviii and while there is time, taking a view of thy former waies, haue a lo­thing of them, and returne vnto the Lord; so shalt thou be secure from al daunger, and like vnto the Arabian, when he hath pitched Thou shalt digge pittes. his tent deepely in the earth, fastened it with nailes, ditched and fenced it round about. So shall thy sleepe verse xix be sweet vnto thee, thou shalt be at rest in thy house, and none shall disquiet thee, no feare shall come neare thy dwelling, but such honour and wealth shall bee restored thee againe, that thy helpe and countenaunce shall be sought for of many, and among others of thy ve­ry enemies themselues; who shall bow downe vnto thee occause of thy Authority.

[Page 86]

But if thou wilt not obey this my counsell, but remaine still in despaire verse 20. of the Lordes mercies, and vnrepentant, thine eyes shall faile thee in looking for helpe, yet shalte thou finde none; and thy soule shal melt away with sor­row, before that thou hopest for, or the least part thereof shall be fulfilled.

YE thinke your selues the onely wisemen in the worlde, Chap. 12. verse 2. and that you haue al knowledge closed vppe in your owne brests. For you could not set a better face vppon the matter, if you represented the Persons of al the greatest, learned, and most expert Diuines vppon the face of the earth. You suppose belike that your heades alone are the storehouses of heauenly Doctrin, and beside it there is none to be found among men, and that therefore you dying, all learning should die with you: otherwise you would not re­pute so highly of your owne, and so basely of other mens guiftes.

But euen in mine knowledge verse 3. (of whome you make smal account) is nothing inferiour to yours: and there is no man so ignorant, but conceiueth as much as you haue spoken, that reckon your selues such great Clarkes.

This therefore is to be reprehended in you. First, in that you conceiue so wel of your selues, and prefer your selues before others, when there is no cause of the one, nor of the other. Secondly, in that your are so voide of honesty, to deride verse 4. a man that is you old friend and companion, so deepe in the Lords Bookes that he answereth his requests, and one that is a plaine harted man, sincere in his religion, and iust toward men. Thirdly, in that you affirme a good man cannot be afflicted: which (last for the other are not to be stoode vppon) is confuted euen in my example, whose state is chaunged, and in the opinion of the wicked them­selues, who if they wil acknowledge the truth from their conscience, must needs confesse, that they haue the godly [Page 87]in no better reckoning then they haue a torch verse 5 that is con­sumed: that they repute of them as of those whose feete haue almost slipt into the pi [...] of vnrecoue [...]able destruction temporally: yet are they not for all that to bee condem­ned, nor to be accounted as those that are out of Gods fauour, neither wil you so esteeme of me when you haue well weighed my cause in the ballaunce of your con­science.

Fourthly, you are to be reprehended, in that you are so absurd, to denie that which you behold daily with your eies (which euen the verie fowles Verse 7 of the Heauen, the brute Beasts, the dumbe Fishes, the sencelesse Earth, are able to teach you (if they could speake) namely, that vngod­ly and vniust men (incensing the Lord against them by their iniquity) liue Verse 6 according to their hearts desire, abound in wealth, honour, peace, and the greatest security that may be heere in this life, and the godlie and iust oftentimes, (if not for the most part) liue in dishonor, miserie and trouble, hauing the world frowning vpon them. In this the sensible and insensible creatures would instruct you (I saie) if they wanted not speech to vtter it, and they vtter it foorth too in their kind, though not in a sillabical sound of words, that the Lord being creator of the Or liues ac­cording to that distinc­tion, anima vegeta­tina, sen­sitiua, ratio­nalis, and warranted by the 10. verse of this chapter. soules of all the liuing, and of those Diuine spirits of men, may dispose of them at his pleasure, giue them their portion, what qualities soeuer he hath indued them withall, as liketh him best; appointing the better sort to affliction (if hee will) and the worse to prosperity, or otherwise.

Thou art very eloquent Zophar, and profounde chap 11.8 at sequent in thy discourse, about the admirable wise dome of GOD, in framing the Heauens, the earth, and the sea, and yet thou hast no vnderstanding chap. 12.9. at all in the maner of the Lordes gouerning of the world, being a matter more plaine and apparent, and such as no man that considereth can deny. For the sea, which in nature is a more noble element, is putte into a more base and ignominious place, and the earth which is much lesse Noble, is seated in a more [Page 88]higher roome: this, if there were nothing else, ouerthrow­eth your assertion, that euery Man flourisheth in the world according to his goodnesse, and he that is afflicted cannot be a godly man.

There wanteth therefore iudgement in thee to discerne of thinges aright. The eare is made not onely to heare, but to alow, verse xi and disalow of that which it heareth thereafter as it is: the palat, not onely to tast, but to put a difference betweene sweete and sowre, holsome and vnholsome meates. Thou hast heard me speake (but not with an vn­derstanding eare) and hast a smack of my reasons, but dost not relish them well. No maruell therefore, though thou distinguish nor aright of the workes of God, and his dea­ling towards Men: Wherefore weigh first my argumentes throughly, and so iudge, and then if thou finde them light and of no strength, (though thou scorne them) I will not be against it.

Long experience verse 12 of those that are very old, and at the pits drinke, because they haue heard and seene much, because they haue had tryall and practise of many thinges, and gathered knowledge by continuall obseruation of such accidentes as haue fallen out in their times, may seeme to imply (for that Eliphaz is elder then my selfe) something, for the approbation of your iudgement in this controuer­sie; But though reuerence is to be giuen to ancient years, and the remembrance of fathers is to be honored, yet not­withstanding we must harken to them no further then they follow the wisedome of him that is without beginning, or tearm, most ancient of al; within whose breast verse xiii is wise dom to decree and determine, and power to put in practise what is determined, concerning the gouernment of the World, as well in euery particular, as vniuersally is inclu­ded, and shut vp: to whose nature, and essence, the coun­sell and vnderstanding of such great matters, as is the be­stowing of blessing, and executing of iudgment, is appro­priated, and doth onely belong.

What knowledge the oldest mā that euer liued (though [Page 89]it were Methusalah himselfe, who liued nine ages in a man­ner of the men of our time) hath obtained this way, it was but a sparke blowen from that great light.

Eliphaz his antiquity therefore is nothing to his, that is the ancient of daies and antiquity it selfe; and his iudgement grounded vpon the experiment of a few particular exam­ples, and those also peraduenture mistaken to, is of no va­lew to his, that is the iudge of the whole earth, and before all times. But you that extoll so much the wisedome of an aged man, and haue such a conceit of your learning, (alas) how shallow are ye in debating of the wisedome, power, and prouidence of him that is eternall? Which maketh me lesse to maruell, when I consider your dulnesse in concei­uing of the former point, specially being so plaine that the vnreasonable creatures (as hath bin shewed) yea the very insensible creatures themselues, as the Sun and raine, see­ing they declare it in their effects, do doubtlesse according to their nature comprehend it. To the end therefore that you may the better see your shallownes and slendernesse therein, I thinke it not amisse to lay it open more manifest­ly then you haue done.

CVMATA 2

IT is a worthy argument to consider, Chap, 12 how all things and their estate depend vpon God, wherin is his prouidence: what an alteration and change there is in his gouernment, & his power; with what secrecy and admiration, because otherwise then we imagine things are carried: wherein is his wisedome. That which one man destroieth, another man may build againe: that which one man shutteth vp in prison, another man may set at liberty: but God destroy­eth Vers. 14 so, that none shall be able to Sodom, Ic­richo. restore, and so closeth vp, that none shall be able to Pharao. deliuer.

Hee that shall bee fenced with the sauegard of some strong Castle or fortresse, may be pulled thence by the va­lour of his enimy; but when God taketh any one into his protection, he layeth such blockes and barres in the eni­mies way, that the place where he abideth (though neuer so [Page 90]meane and naked in it selfe) remaineth impregnable. For his force canot be resisted; what he wil must come to passe, and his decree is vnchangable, whosoeuer gainesayeth it.

The Verse 15 Lord it is that containeth the waters aboue (as it were in Bottles) and the waters beneath within bars, that they cannot breake forth. When he intendeth to bring a famin vpon a land, or the destruction of a When hee sendeth them out they de­stroy the earth, ver. 15 Country by wa­ters, he causeth them to breake out of their fountaines, and the cloudes to set open their windowes, that a floud may ouerwhelme the earth. Howbeit he plaies not the Tyrant Verse 16 in this his gouerment, but keepeth the rule of equity in it, doth it in reason and wise dome, for though we see not of­tentimes into the cause of his proceeding, yet most sure it is, that his power, and a prescript rule of his iustice in eue­ry action, are neuer deuided the one from the other.

Heerein may wee admire his wisedome, in that thinges casuall (as we account them) 1 Sarn. 6, 12. Pro. 16, 33. are ordered by him, and that also according to the law of reason, and equity. For albeit neither the deceiuer, He that is deceiued, & he that deceiueth are his. Verse 16 neither hee that is deceiued, (which falleth out oftentimes to bee a matter casuall, and by chance in our estimation) haue the ground of their er­rour from him according to their creation, yet that the one goeth astraye, and that the other is led into er­rour, is not without his appointment: yea, it is his act: For there is no action, be it good or euill, but it is of the Lord: For it standeth more with his glory to let euill to bee, and turne it to his honor, then to suffer none at all to be: be­cause this would be a diminishing of his honor.

True it is, that that which the Lorde intendeth in him­selfe, the wicked by their evill affection, euil means which they vse, and euill end which they propound, make faulty and sinnefull. Now heere of reuolting from God in Adam, naturall corruption, pronenesse to sinne, hardnesse of heart, Sathans seducement that they beleeue lyes, is the cause; Howbeit, is commeth not to passe without the Lordes ordinaunce from the beginning, commaundment to Sathan to intise them, yealding them ouer thereunto, [Page 91]guiding and leading them in the way according to his fore knowledge, and decree, euen to the very poynt; and yet for all that himselfe free from the Empy mouen­tur & agunt mali a de [...]. Male. i. malis affectobus, ma­lis consiliss, mal [...] modo, male fine à se. vitiousnesse of the act, Fond there­fore is that of the Poet. Now tibi Tyn­daridis facies inuisa Lacaenae, Culpatusue P [...] ris verum incl [...] mentia Diuum has euertit opes Virg. Aeneid. lib. 20. and cleare from being the cause thereof: Which as the effi­cient is the Diuell (the father of lyes and all cuill,) and as the materiall their owne wicked heart, and corrupt na­ture.

The reflection of the Sunne vppon a dead carcase, is no way the cause of the euill scent and stinch thereof, nor the efficient, for that is the stroake of Death, not the formall, for the badde sauour would bee without the heate of the Sunne, and is caused by the ayre, which is the obiect of the smell, not the materiall, for that is the corruption which remaineth in it selfe, the Sunne onely concurreth with these, and helpeth forward as a collaterall meanes: So is it with the Lord in the matter of deceite, whether it concerne the agent or patient; as also in other sinnes. This is a deepe point indeede, and beyonde our reach in this regard, because it will not admit of any similitude, to il­lustrate it exactly in euery particular. A rule in the Ma­thematickes without any example, is very obscure: so is this action, that the Lord leadeth into errour, seeyng we can­not instance in the like, for demonstration sake.

For this cause it doth more notably commend vnto vs the power and wise dome of God in his wayes, and declare that not onely the truth, but errour it selfe hath a depen­dance vpon him, and is not committed without his fore­knowledge, determination, guidance, & instigation. Kinges 22.20. In the euil of punishment it is a plaine case; in the euill of sin­ning not so: of the one, he is absolutely the Authour, no way of the other: Which appeareth by this, in that he se­uerely punisheth those euill Instruments, which he vseth in his seruice, either for the exercising, or chastizing of the elect, or for the executing of his iudgements vpon the wic­ked: but yet hee disposeth of errour, and transgression it selfe.

[Page 92] CVMATA 3

AND so he doth of the Counsell of great Peeres cha, 12.17 in the matter of estate in a Country, when they faile in their deuises: yet falleth it not out by hap hazard that they haue decreed for the welfare of their Realme, (as they sup­pose,) turneth to the downefull of it: but hee hath blin­ded them that they should not see rightly into the matter, seeing he hath determined the ruine of that Nation. Some­times the sinnes of the land, manifestly shew why the Lord doeth thus depriue the wise of Councell, and take awaye iudgement from the learned and prudent: namely, that he might be auenged of her for her abhominations; and some­time he concealeth the cause, that so men might the more be astonished. Ordinary accidents how great soeuer in thē ­selues, yet because they are vsual, they pierce not the minds of men, as those do that are strange and vnvsuall. There­fore the Lord commeth in sometimes with strange and ex­traordinary dealing, that hee may awake vs from security vnto a consideration of our waies, and an admiration of his maiesty: Neither doth he strippe them onely of their wise­dome to gouerne; but of their power, making such as were rulers ouer others, themselues to be vnder the yoke, and to be depriued Verse xviii of that reuerence wherein the people haue the persons of their Princes, because of their office: For the Lorde translateth kingdomes Verse xix at his pleasure, and the or­dinary meanes which he vseth herein, is by remouing these three pillars: Wisedome, Power, and Authority, whereby all gouernment is supported. But not the alteration of the Kings alone, together with the Councellors Verse xx and Iudges, proceedeth from the Lorde, and that oftentimes for such causes as are vnknowne vnto vs, but of the meaner sort, as of such as are assistants vnto these in gouernment, such to­gether with the Captaines and men of Warre, Verse xxi he cau­seth to be made a prey and spoile to the enemy, as being not able eyther by their Witte, pollicy, or strength to make resistance.

The braue Orator, the learned Lawier, the wise and eloquent [Page 93]Ambassador, the Auncient and Graue Senator, he so con­foundeth in their speech and iudgement, that they are not able to performe any scruice for their Country. Whatsoeuer they be that are in credite, either for their wisedome, wealth, strength, or birth, in City, or Country; at home, or abroad, he bringeth into disgrace, taketh away the girdle of their loines which is as the chanell of the riuers, to giue strength and comelines to their imploiment.

No consultations, no conspiracies, yea though they be done in the darkest night, in the deepe Verse xxii vnder the ground, in the solitary wildernes, can be so secret, but he discouereth it, and produceth it into an open Theater, for al the worlde to behold. Whole Verse xxiii Nations and Kingdomes hee rooteth out, and placeth other in their steed: If then the Lorde by his prouidence, wisedome and power, thus disposeth of the commaunders of Countries, shall wee thinke that the silly people and vulgar fort are exempted from his gouernment? No such matter: for one while he doth multiply these migh­tily, and another while he doeth destroy them, by famine, pestilence, the sword of the enemie, and ciuill dissention: anon after, hee increaseth them againe, or hauing carried them into bannishment, restoreth them into their olde ha­bitation.

It is with the people as it is with the guides, Verse 24. if the Lord depriue them which are as the eyes to the body of Counsel, and of a heart, and wisedome to rule, and in steede there­of giue them the spirit of giddinesle, shutte them vp in the darkenesse of errour and ignorance, that they wander out of the way, and cannot tell what is good for them: can it be chosen but that the people which are the body should remaine in blindnesse, and bee out of the way? There is none of al these thinges, but eyther I haue seene them my selfe, with Chap 13 verse 1 mine owne eies, and therefore knowe them for a certainety, as I haue sette them downe; or else I haue receiued them from such Auncestors of ours, as you haue councelled mee to aduise withall, whome not to beleeue were infidelity: For, not to giue creddite to [Page 94]these, were to reiect the word of God, which in these times we haue onely by relation and tradition, from those Patri­arches and holy Fathers which haue gone before vs; who haue left vnto vs in the mouthes of many witnesses, Presi­dents of the most thinges which I haue mentioned.

And as for the rest, the Lorde hauing reuealed them in these daies, it is our part to obserue them, and keepe them as carefully in record among the residue of the Lords migh­ty and fearefull workes, for the posterities to come, as our predecessors haue bin studious to keepe in remembraunce those wonders of old for our instructiō. And verily for mine owne part, I haue vsed much dilligence this way, to haue a regester in my head of those acts and monuments that haue hapned in my time, that so I might be able to teach them vnto the younger sort. This course, as hauing a care to make my patterne according to Ancient records, whereby I am forced to call them often to mind, hath made me very expert and prompt in antiquities, and so cunning and rea­dy indeede, that your skill Verse 2. (though thrice greater then that you haue shewed) cannot go beyond mine, that make it my continuall studdy and meditation. You haue compel­led me thus much to speake, for that you extenuate my ex­perience and knowledge in Histories of old and latter ages, and make me a nouice in comparison of your selues, when in truth, I am more auncient then any heere, but Eliphaz.

CVMATA 4

ANd as for thee Zophar, Chap. 13 thou hast an ouer hard opini­on of me, to thinke me void of all goodnes: For other wise thou wouldst not affirme, that if the L. would giue mee audience according to my desire, my affliction should bee found twice lighter Chap. 11 verse 5, 6. then I by my sinnes haue deserued: Speciallly, seeing thou hast heard mee acknowledge my selfe a sinner before God, and that the defence of my inno­cency, hath beene onely in respect of your accusations against me, of rebellion against God, condemning him for [Page 95]vniust, cruell, vnmercifull: of hypocrisie in religion, oppres­sion, and fradulent dealing, and other notorious offences toward men, whereof I am no way guilty.

Very intemperate therefore and rash is thy censure in this, for what man (wel aduised) would vndertake to iudge before hand what the Lord is about to do, being of that aboundant mercie as he is, though the matter were cleare to thy thinking: much lesse then in a doubtfull point, rest­ing vpon the conscience of a man, and such a one, as both is blamelesse to the world, and protesteth his sincerity. I in­during calamity to the terror and astonnishment of all the world, griefe of my body vnsupportable, the like whereof hath neuer bin knowne before, what inconsideratnes is this, to say, my heinous sinnes haue deserued much greater tem­porarie iudgements.

This maketh me to be weary of disputing with you, and to desire to propound my cause vnto the Lord, verse 13 whome I know (notwithstanding thy words) will not condemne me for an Hippocrite, or for an extraordinary wicked man, ac­cording to my extraordinaiy punnishment (which is thy ground) as thou ouer-boldly doth auouch. The reason why I am weary in contending with you, is dubble; one is false dealing; verse 4 for the foundation of all your argumentes you bring against me is vntrue, yet you will not acknowledge it; which is, that it standeth with the Iustice of God to pu­nish none but the Wicked, and those also in such a de­gree and measure as is iust, and aunswerable to their of­fences.

Hereupon you inferre, that the Lord punnishing mee in the seuerest maner, I must needs be an extreame and grosse offender; Which ground of yours, (though I haue before confuted,) yet you still maintaine, and condemne mee as one striuing to ouerthrow Gods Iustice, in that I labour to defend my innocency. My defence likewise, you wrest to a wronge sence, taking it for graunted, that I say I am no sinner at all, no, not in the eyes of the Lorde him­selfe; when that I onely denye my selfe to bee guiltie, [Page 96]of those your foule impositions, of dissimulation, of infide­lity, dispaire, blasphemy (as they are tokens of a repro­bate) iniury, oppression, extortion, and the like, in regard of Men, and withall how great soeuer my sins be in Gods sight, that he respecteth them not at all, as the end of this my affliction. These be your groundes, these the weapons of your Warfare against me, yet notwithstanding, with these, though like vnto a rusty blade in a painted sheath, you haue made such a flourish, as though you would make the standers by beleeue, you contend for Gods right: But let God alone with his right, hee is able to defend it without your false grounds, without your wresting of mat­ters otherwise then they are ment; without your neate stile, witty inuention, cunning applycation of doctrines; true in themselues, to the condemnation of the inno­cent.

You 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 [Page 97]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 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 y ^e 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 cō ­fortable 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 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 [Page 98]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 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 Verse 9 vp matters & smooth them ouer vnder his name? Doubt­lesse he will not suffer his name to be so abused, but will re­proue 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 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 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, [Page 99]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 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.

CVMATA 5

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 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 [Page 100]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 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 [Page 101]fruit, (not onely in whatsoeuer calamitie, but in death it self to trust and depend vpon him) knowing Verse 16 that it shal go wel with me, as long as I hold me to this fortresse.

This answereth to your reprehension, 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 chap. 8.13. me) I could not bee thus confident: For, hee that is such a one, [Page 102]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 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 Verse 18. not, but I shal make you yeeld much more vnto me; Especially, if I may haue the mannaging of my cause, the ordering and disposing of my reasons my self, and the information which I giue in, shal bee taken and ac­cepted.

Before the Lord I would answere for my selfe, because none dare gainsay his Verdict, being iudge of althe world, because no controuersie can haue a final end vntil he discide it, either by himselfe, his worde, or his Oracles; and bee­cause when he hath had the handlig of it, no mā wil presume [Page 103]meddle withall, but wil rather subscribe vnto his deter­mination.

So that the Lord giuing sentence on my side, who Verse 19. will be so bold to attempt (or if any man may be found that will attempt it) shal be able to lay any thing to my charge? Vn­til my cause be tryed before him, it standeth me vpon to de­fend my innocency in those things you obiect against mee, while I liue: For if I should not so do, but hold my peace, and say nothing for my selfe, greef would break my hart, where­of while I thus largely speak for my selfe, I feel great ease to my soule. And further, by my silence I might weaken my cause, and offer iniurie vnto the truth. Heereupon I force my selfe to this paineful trauaile, for can it be chosen but that my word (being a man in this estate) must needs passe from me with great paine, to vse long Apologies for the patro­naging of mine innocencie from your imputations?

CVMATA 6

BVt that I may returne againe to my desire, chap. 13 and that my soul most lōgeth after, Verse 20 might it please God to let my caus come before him, I would intreat of him two things: One, Verse 21 that he would withdraw his hand of punishment from me, during the time of my answere: another, that he would lay aside the excellency and brightnes of his glory, and woulde conforme himselfe to my condition; that so those impedi­ments which now compasse me round, might be remoued and I might apeare before him without feare, and conferre with him as with a mortall man, either by way of opposi­on Verse 22 or replication. Let me vnderstand from thee I beseech thee (O my God) wherein I haue offended my neighbour, wherein I haue ignorauntly or wilfully erred; or if there hath bin any rebellion in me against thee, or reuolting from thee, shew it me; and withal why thou art like vnto one that is angry, that turneth Verse 24 away his face, and will not looke vpon him, against whō he hath conceiud a displeasure, which also thou declarest, by pursuing me with such kind of plages, [Page 104]as if thou haddest no greater enimy vppon the face of the earth then my selfe.

To what end dost thou it? Will it bring any honor vn­to thy name? Or is it a thinge beseeming thy maiesty to contend with me that am as a leafe, Verse 25 withered and ready to fall off my selfe without any shaking? Or as the dry stuble, which if a sparke of fire be put vnto it, is by and by consumed? Howbeit thou commest against me in iudge­ment, and decreest against me a most seuere Verse 26 and bitter sen­tence, and that in the most rigorous manner, as omitting the good that I haue done, and noting the bad in the har­dest construction, without pretermitting the least particle that might make against me.

The sinnes of my youth, Verse 26. which I thought had beene vtterly remitted long since, and blotted out of thy remem­brance, thou (seemest to haue as fresh in thy memory, and in such sort to come vpon me for them, as if they had bin committed but yesterday; or as if they were such as did stil cleaue vnto me. I accounted my self as a man acquitted & free, yet thou condemnest me as a guilty person, thro west me into prison, layest cold chaines vppon mee, and as if I should neuer be fast enough, hamperest my feete in the Verse 27. ftockes; and being there, thou art also suspicious of mee; and whensoeuer I wagge my foote, thou makest me faster for feare of escape. But if thou graunt me at any time a lit­tle more liberty, thou art euer at my heeles, that I cannot stirre a foote, euer at my backe that I can doe nought, but thou ouerlookest it: yet all this thou dost against a rotten carcase, as it were against an old and ouer worne garment, (for to such may my coate of flesh be fitly resembled) or as one gnawen ouer and eaten with Mothes.

CVMATA 7

HEre is occasion offered me to bewayle the state of all mankinde, Chap. 14. being of a polluted and vncleane birth, proceeding from a weake Verse 1. Vessell, full of griefe in her conception, Child-bearing, and trauell: and such as is the condition of the Mother, such is the condition both of the [Page 105]Son and Daughter, though not in the same kind: wretched in his beginning, proceeding, and end, and neuer other­wise during his continuance in this life. His Verse 2 life (how long soeuer it be) is nothing, in regard of that eternity which is in the Lord: nothing, because of the infinite daungers whereunto it is daily subiect: Nothing, because of the sun­dry, and almost innumerable diseases whereunto it is inci­dent: For hereby he is not only exposed to death, but in ex­pectation thereof euery houre: where these are neither felt nor feared, there is the hand of God euer prepared for so­daine destruction. What continuance is there in a floure? What hold to be taken of a shadow? Such is the life of man: soone withered, alwaies flying away, no means can be vsed but it will decay, and that quickly as the flower: no cun­ning can be deuised for staying of it, or laying hold vppon it, no more then vppon the shadow? Alas how short is the time betweene the blowing and fading of the flower? It must be taken in the very nick, otherwise it is gone. A sha­dow hath no substance in it, it cannot be touched by the hand, it will not beare to be imbraced of the body, neither it wil not come into any mans possession. There is no buil­ding therefore vpon our life, for it wil fal away in the tur­ning of a hand, it maketh the shew of something when in­deede it is nothing, it possesseth vs as a traueller doth his Inne, for a night or more; but we possesse not it at all: It is in vs indeede but as a Lord to commaund vs, not we it. For who hath the commaund of his Lord: yea, who hath any inte­rest in him, any further then at his pleasure. This being the misera­ble-estate of man. For what will not a man do for his life? And it is of vs, and wee of it; neither can there be a separation between vs, but by death: yet can we not say it is our own, but lent vs, not for a yeare, nor for a day, nor for an houre, but to be returned back vnto the owner and Author ther­of at the same instant, whensoeuer he shall call for it. This being the miserable estate of all men, what need is there that thou shouldest so narrowly look Verse 3 into him, and to cal him into question for euery offence? Who would thinke thou [Page 106]wouldest once regard him being thus vile and contempti­ble, as hath bin declared: specially such an abiect and for­lorne wretch as my selfe, that no man respecteth? Thou see­mest to forget thy selfe in that thou punishest man for his sin, the root wherof he drew from his first parents: through whose default his nature remaineth tainted with the cor­ruption therof. For how can it be that any thing pure Verse 4 shold spring from that which in it selfe is impure & defiled. Thou hast appointed Verse 5 an end to my life which I cannot passe: the ordinary troubles and trauailes incident vnto this life, are means sufficient to bring me vnto it, without this extraordi­nary scourge of thine. Withdraw Verse 6 thy hand therfore, & let me alone vntil that time be come, so that I may willingly, and ioyfully lay down my life: For if thou wouldest let na­ture take her course, it wold be with me, as it is with an hire ling when he layeth him downe to rest, whose bed after his hardy labour is sweete vnto him; so would death be vnto me, were these violent meanes remoued, and thou conten­ted to suffer me to come vnto it naturally. Might it be with me after Death, as it is with a tree, Verse 7, 8, 9, 10. (which being cut down, and the root left in the earth, springeth vp againe) I would not be so earnest with thee, to spare my life, but because, when I am once taken away from hence, I shal neuer return to liue againe vpon the earth, that maketh me thus instantly to intreat. For euē as the waters of the Sea, Verse 11. or riuers which are drawn out of their channel, either by vertue of the sun, or any other way, though they retaine stil the nature of wa­ter, yet they neuer returne to their old habitation; the selfe same in number they were before, but there is some alte­ration, some addition, some detraction, some mixture euer­more in them. So man, when he shall once sleep in the dust of the earth, shall neuer while the sun remaineth in the fir­mament of heauen, Verse 12 be awaked from thence to lead his life again in this world. O that these arguments might perswade thee to mittigate thine anger toward mee, which is so terri­ble, that I wish my selfe in some denne or caue verse 13. vnder the earth, thereto lie hid for a time vntill it be ouer. The time [Page 107]also I would gladly haue set down vnto me precisely, when thy wrath shall be appeased, and when thy louing counte­nance shall return vnto me, that so I might come forth: for seeing that after I am once dead, I shall not returne againe to liue in this world, I labour to retaine my life as long as I may, and not to despaire of thy fauor, but to waite verse 14 for it still, to see if at length it may be had, euen so long to expect it, vntill death come, and I can do it no longer.

But if thou wilt needs call me out of this life, I shall bee most willing (in regard of the misery I sustaine) yet I trust Verse 15 thou wilt not break me in pecces, but spare me a while, that am the workemanship of thine owne hands. I am wauering I confesse in this my confidence, yet this preuaileth not with me, that I canot but hope for life, vntil thou shalt strik me euen with the weary stroke of death it selfe, and I shall haue no more being in this world. Now the cause of my willingnes to dy, and that I haue no cōfort but in the wai­ting for an exchange, (if thou wilt haue it so) and there be no remedy to the contrary, is for that thou takest a note verse 16 of all my transgressions.

If I slip aside neuer so little, thou straight way accountest that among mine offences, and (by and by laiest on loade vpon me for it. Neither so onely, but reckonest vp a bed­roll of all the sins that I committed, and seuerely corrcrest me for them all at once. No man keepeth a more straight account of his gold, or siluer sealing it vp in bags, verse 17. & lock­ing it vp in his chestes for feare of loosyng, then thou dost of my faults. Thou bindest all my sins together in a bundel, throwest them vpon my shoulders, and pressest me downe to the grounde with the burden of them: as the couetous Marchant doth his Cammels, when he fetcheth Gold out of Ophir.

For when thou makest the burden of thy punishment, an­swerable to the bundell of our sins, who is able to indure it? Who is able to stand vnder it? For if the mountaines verse 18. that are so stronge, if the craggy Rockes that seeme to bee so vnmoueable, if the harde Stones are broken in [Page 108]continuance of time with clouds of waters, rushing against them, if the sea verse 19. breaking in vpon the firme land, choaketh vp the fruits, and deuoureth it in time, (be it neuer so large) is it possible that man, who is so weak and frail, should long susteine such surges, and such beating against of the flouds of affliction, and those inferred vppon him by thee that art so powerful, that thou preuarlest verse 20 to the vnrecouerable o­uerthrow of his estate heere vpon earth, turnest the bright­nesse of his countenaunce into perpetuall darkenesse and bannishing him out of this worlde for euermore? What a wonderfull change is made of him, appeareth from hence; so that he remaineth vtterly ignorant what is done here; vnderstandeth not at al what is the condition of his children which he verse 21 leaueth behind him, comprehendeth not whether they liue in wealth or misery, or a meane estate: and that his body lieth in the graue verse 22 mourning, because of the wormes that deuour it, and wailing, because of the se­peration betweene it and the soule, whose society and fel­lowship was so comfortable in times past.

Syrraxis. 12.

• Eliphaz.
• Iob.

VVOuldst thou be accounted a wise man, Chap. 15 and yet deliuer such a deale of windie and vaine matter? so many fierce and hot words, verse 2 (but as dangerous and hurtfull to the hearers, as the East winds to the verse 3 fruits) and to as little purpose, as hee that spendeth his time in plowing vp the seashore? Thou hast cast off the fear ^c of God, verse 4 and al reuerence of his Maiesty: they that are sup­pliants vnto him stand not vppon termes with him as thou doest, but are humbled before him in praier. Thy manner of [Page 109]invocation, is rather a complaint then a petition, a coman­ding of God to fulfill thy mind, then a commending of thy desires vnto him by lowlines, and submission. I desire not to be mine owne iudge heerein, but appeale to thine owne mouch, verse 6 which hath broached iniquity and reiected all feare of God. When thou pleadest thine owne innocencie, we demaunding of thee how thou wilt be tryed, thou ma­kest a subtle kind of answere, saying, the Lord shal arbitrate my cause: & hereupon takest vpon thee to dispute thy cause before him, vsurping the office of Opponent, Respondent, and arbitrator to thine owne selfe, and so carriest the matter vpon meere Thou haste chosen the tongue of the crafty verse 7 imagination, as if the day must needs be thine and we all farle in our iudgement. I account it a subtle plea; because thou makest choyse of such a iudge as cannot bee procured, and so flyest to an impossibility, and withal assig­nest him before hand his sentence: both which, argue the foulenes of thy cause. For where as first thou refusest an or­dinary, and flyest to an extraordinary Iudge, thou shewest thy despaire otherwise to prenaile: and next, whereas thou framest vnto him his iudgement before hand, thou disco­uerest thy great folly and impudency. I pray thee whence a­riseth this high conceit of thy selfe & verse 7 thy wisdome? I am sure that some of vs Pe so much before thee in antiquitye, knowledge, and [...]arity, that for any of these thou canst not contend? It should seeme by thy words that thou wast the first mā that euer was made in the world; or rather more auncient then the world it selfe. Nay, if thou shouldst bee so skilful as thou wouldst make vs beleeue, it cannot be cho­sen, but thou must needs be present in that holy and sacred Councell verse 8 of the diuine Trinity, for the framing of Heauen and earth, and all creatures: For otherwise whence should it be that all other men are left naked, and that al knole dge is drawne together into thy bosom? But thou dost but de­ceiue thy selfe in thine own opinion, it is not so as thou sup­posest: For we are not behind thee any way in knowledge, and as for antiquity, there is some of vs more auncient then thy father, verse 9 which maketh vs to be accepted and reputed [Page 110]of among the people who are wont to ascribe very much to the Authority of the aged. Notwithstanding for al this thou hast despised vs and our counsels, and made light reckoning of those our spirituall and Diuine comforts, verse 19 which we haue layed before thee euen accordingly as wee receiued them from the Lord. Some thing is amisse, either thou art to con­fident in thy owne opinion, or thou hauing no good opini­on of vs, wilt not giue entertainement to our exhortations: For the good opinion we haue of a man, maketh vs like of verse 11 of his admonitions, though weakely deliuered: whereas if we were otherwise affected toward him, the strongest per­swasion would not be admitted: Againe, there is somewhat that otherwise blindeth thine eyes, so that thou canst not see into our intention, or seeing into it, thou makest as though thou sawest it not; thereby to keepe close some secret, not as yet vttered, which being disclosed, would bee of more efficacy and more material thenal thouhast hetherto spoken.

It is thy proud hart Why doeth thy hart take thee away verse 12 that is out of frame, and carrieth thee beyond the bounds of al modesty, the nodding of thy head the winking of thine eyes, What do thine cies meane. v. 12 like vnto the Archer, together with the rest of thy scornings, proceed from that root. But no maruell though thou handle vs thus, when thou sparest verse 13 not the Almighty himselfe, but takest tomacke against him aspirest so high as to chalenge him into the field to incoun­ter with thee, and that in termes of vile reproach and blas­phemy. But dare man be so audacious, to braue the Lord to his face, and stand vpon termes of disgrace with him, that is of that admirable glory and maicsty, as cannot be concei­ued? He could do no more if the Lords honor were vpheld, by him, or if he haue Heauen and earth vpon his shoulders, or if Gods Iustice, truth, righteousnes, power and al, (were he not) would lie in the dust.

CVMATA 2

BVt alas poore worme n="a" verse 14 of the earth, Chap. 15 what helpe is he a­ble to yeeld vnto God, if he should neede his seruice? He made him the last of all his creatures, that he might arro­gate nothing of all his workemanship vnto himselfe. The [Page 111]heauenly spirits themselues which he made before, he vseth onely for his pleasure, not that he at all standeth it neede of their industry, for he was in equall glory, and power before without them: what cause then is there, why he should any way call for the seruice of man? but that it is his wil, so to dig­nfie him that is most vnworthy: In substance like vnto the potters vessell, which is broken at euery knocke: In nature as weake as she that bare him, subiect to as much greefe and sorrow as she in her child-bearing, as defiled and filthy as the very polution & menstruousnes from which he proceeded. The blessed Angels themselues could not stand in that inte­grity of theirs, but that they are supported by the hande of the Almighty. Their righteousnes consisteth in the fulfilling of the ten commandements, For the per­fection of mā and angels in their first cre­ation was a­like, they both had free vvil vnto good as vvel as vn­to euill, they both had po­vver to keepe the ten com­mandments: vvhich if they had don, they had not loste their hapines: they both in their fal trās­grest against the first com­mandement, the state of of them both after the re­surrection shal be one & the same. and that is all the Lord requi­reth, and all that they are able to performe. But there is ano­ther righteousnes in God, which is annexed to his essence, cannot be seperated from him, and is incomprehensible: in this they would be found to faile of that perfection that wer to be looked for, if the L. should call for such duty herein as wer to be rendred him, acording to that vnmatchable dignity of his God-head, which is so holy, pure, and perfect, as the seruice of no creature can be answerable thereunto. For vn­lesse the Lord had imparted something of his owne essence vnto them, which he hath not, nor could not do: It cannot bee, they shoulde bee comparable to him in righteousnes, It cannot be they should yeild him obedience sutable to his worthines; It canot be but there must be wants in them, whē they are matched with him that is matchles & hath no peere.

For he alone it is that is absolutely good, absolutely perfect and righteous, and none but he, and the seruice of that which is finite cannot be compleat toward him that is infinite. The Angels therfore if they be called to an acount, to see whether they haue performed their semice to God in that measure as the greatnes & excelency of his maiesty requireth, they wold doubtles come farre short and be much behind with him, in such duty as might be sutable to the surpassing excellencie of his glorions nature and deity.

[Page 112]

The Heauens aboue that are free from the contagion of these inferior bodyes, and haue much beauty and purity in them, in respect thereof, yet is their perfection nothing to that which is in the Lord, whose glory darkeneth the brightnesse of the Sunne (in a farre greater measure,) be­yond our estimation, then the Sunne doth the brightnesse of the rest of the Planes and Starres of the firmament.

This purity of the Heauens, is lesse then that of the An­gels, and mans lesse then either of these. The one, in that they are not onely void of reason but of sense, are inferior to Man; but in the integrity of their nature not a little su­perior: the other, euery way in nature, in vnderstanding, obedience, in desire, without all comparison, more pure, more perfect, more iust then the most regenerate man that euer liued vpon the face of the earth. The redeemer thou spakest of, (by casting vpon men his owne righteousnesse) Man is made more excellent, then the Angels: Howbeit, through community of their head, they remaine notwith­standing both of them of equall dignity: yet neuerthelesse, during this mortality, no man attaineth vnto that estate, but while he liueth here, carryeth about with him a body of sinne.

Man at the highest, Aungels at the highest degree of perfection, must stoope to the Almighty, throwe downe their Crownes at his feete, and sing of his holinesse: The Heauens must giue place when his glory shineth forth. And must not mortall man (who hath his dwelling in the dust) though neuer so much regenerat, in neuer so great expecta­tion of his redeemer, neuer so much clothed with his righ­teousnesse, and iustified through faith in him, doe the like? Were it then Iob that thou wert of this rank, yet oughtest thou not to seek thus to iustifie thy selfe before God, which neither the elect Angels & heauenly Citizens, nor Saynts departed, wil attempt, but do acknowledge by continual prayses, and thankes-giuing, their righteousnesse, what­soeuer it is, to come from hym; neyther in any sort to bee compared with his, which exceedeth measure, and num­ber, [Page 113]and is as infinite as the Lord himselfe. But thou art not of this ranke, for these are washed from theyr filthi­nesse, and so art not thou, a remaynder of sinne, indeed they haue abiding, but they haue it not raigning in them as thou hast: For dost thou not follow the sway of thine affections? Art thou not a wilfull and obstinate offen­der, and such a one as disdaineth to be reproued? Did e­uer the tongue of any runne into more grosse errour, and more manifest blasphemy against God, then thine doth? This is worse then to be a meere naturall Man: for, ma­ny Men lying in the corruption of their nature, breake not out into this outrage and impiety, yet because lesse sinnes are ordinary with them, (euen as ordinary as to eate, drink, Which drin­keth iniquity like water. verse 16. walke, and talke) the Lord hath them in detestation, and they stinke in his Nostrilles; they are abhorred likewise of the Lordes people, and avoyded no lesse, then if they were infected with the Leprosie: the smell of them also is as noysome vnto them, as the sauor of the pestilence.

The cause hereof is, the accustoming & delighting thē ­selues no lesse in sinning, then the Dropsie Man in drink­ing, and the Epicure in feeding vpon his delicates. This maketh God and his seruants to loath them, for deserue they not to bee loathed, that as a common sinke hauing aboundance of all manner of filthynesse in them already, are made still a receptacle for whatsoeuer vncleanesse? Sathan setting before the eyes of a naturall Man, the pleasures of the Worlde, the Wealth thereof, and the honour of the same: such is the corruption of his hart, that hee is intangled by and by, and if hee may inioy these, he will not sticke at any meanes but swallowe vppe ill, be they neuer so abhominable. For these are the endes he aimeth at, further then the which, he seeth nothing.

A Man therefore in nature may well bee resembled to a musty caske of VVine, from which all that is drawne out tasteth of the mustinesse thereof, and poure in [Page 114]what you will and drawe it out, it will doe the like: For the thoughtes of Man, his affections, his desires, his wordes, his actions conceiued within, haue a tongue of the mustinesse of the caske of his flesh: Whatsoeuer hee receiueth from without, and apprehendeth by his senses, as by the eare or eye, when it is once setled within him, it is tainted with the Vessell of the body, but princi­pally with the Leauen of the hart: Which as it marreth the whole lumpe of the flesh, so it causeth all that is any way conuayed into it by the outward senses, (howe wholesome, and good soeuer in it selfe) to smacke and re­lish thereof.

As for example, when the eare of a naturall Man hea­reth of the wonderfull power and wise dome of God in the worke manshippe of Heauen and earth, and all Creatures, hee thinketh not of any spirituall worshippe, but frameth vnto himselfe straight way a bodily worshippe, and there­fore setteth vppe a grauen Image, and so in stead of a wor­shipper of God, becommeth an Idolater, and a deprauer of his worship. In like sort, whē the eye of a natural Man be­holdeth great aboundance of the fruites of the earth, this entereth not into his hart, to giue thankes to the founder of them, or to remember the needy, but concludeth thus with himselfe; Now I will take mine ease, now I will be merry, now I will eate and drinke my fill of the best, now I will cloath my selfe in costly apparrell: And thus is it very common, and vsual with him, euen as common as to drink when he is a thirst, in whatsoeuer obiect is offered to his outward senses, in whatsoeuer he thinketh, affecteth, lusteth after, speaketh, performeth with his best discretion, counsell of his pillow, studdy, meditation of his minde, and so wīth full consent and allowance of his hart, (which are matters inward:) to swallow vp sinne in as great aboundance, as the drops of the Water in the ouerflowing of the riuers.

[Page 115] CVMATA 3

BVt for that other point of Gods dealing against the wicked, Chap. 15. if thou wilt heare me, thou shalt see that I my selfe of myne owne knowledge, verse 17 am able to confirme it vnto thee, to bee so as I haue reported, and to shew that our wise verse 28 and prudent forefathers of lat­ter times, haue beene of the same iudgement, and their auncientes likewise euen from the beginning of the cre­ation. Neither haue they barely onely, and coldly, auou­ched it, not regarding whether their opinion were imbra­ced or no: but haue very carefully left it in record Haue not kept secret verse 18, for the guiding of the posterities, and setling of their iudgment in the matter.

In those dayes, such onely as excelled in wisedome, power, and iustice, were made gouernors of the common­wealth: such onely as were able both to repell the force of the forraign enimy, & represse the domesticall; verse 19 both to or­daine hole some and profitable lawes, and to execute them with good discretion, being enacted. Yet these, euen all of them with one consent, are absolutely of my opinion: that God alwaies followeth the wicked with his fearefull iudgments. And verily so it is, they affirme it, and I find it; that as long as the Tyrant continueth vpon the face of the earth, so long shall his sorrow be as great as the sorrow of a woman verse 20. in trauell, neither shall he know an end thereof.

Indeed his daies shall not be many, but so grieuous, that they shall seeme exceeding long, and when finall destruc­tion commeth, it shal ceaze vpon him so sodainly, The num­ber of yeares is hid from the tyrant verse 20. and so strangly, as he shall haue no time to consider of his ende. This verse 21, sorrow shal arise from the guiltinesse of his consciēce, tormenting him day and night, because of his iniquity: which for that it is inward, & not visible to the eye, he may seem outwardly to flourish, and be at rest, and yet notwith­standing, because of a feare and distruct which he hath, that his estate shall not indure, be voyde of all peace, and [Page 116]comfort within: which fear of his when it falleth vpon him indeed, then he maketh it euident to al men, how miserable he was euen then, when the world deemed him most hap­py. For no sooner doth the least aduersity take hold of him but by and by he is cast into despaire, and so cast downe, that they haue no power to arise vp againe, verse 22 but thorough the heauy burden of a bad consciēce is so pressed to the ground, that he conceiueth no hope of recouery, and thereupon yeil­deth himselfe ouer to a wretched condition, and lieth down in this greefe, as a man vtterly forlorne.

Hence it is, that he is affraide at the wagging of a leafe, that the sight of his owne shaddow maketh him quake, that the very conceipt of an enemy causeth him to flie, as if an Army of men chased him at the heeles. For the Consci­ence of a man, accusing and condemning him of wronges done, maketh him think that he heareth the drum of them to whom he hath offered the same continually sounding in his eares, and biddieg him battle, or else the Trumpet of the L. comming against him for it.

To this kinde of men, no place is sanctuary but the best walled Castle, the strongest guard is a weake defence, they dare not trust their dearest friend, euery one that comes to them, is as the Messenger of death.

If they see it lighten, they suppose it hath no other matter to feede vppon but their carcasses: the Thunder, they thinke to bee sent of purpose against them which maketh them hide their heads, and run into a bench-hole: the least puffe of wind arising, they feare the tumbling of the house vppon their heads, how sure soeuer the foundation be, be­cause of the weakenesse and wracke of their owne founda­tion, as being without faith, and hauing made shipwracke of a good Conscience!

O miserable condition, they are in expectation of nothing but the terrible hand of death and condemnation to take holde of them, and that euery moment, and what they feare, falleth vpon them indeede at the last, and then to, when they least of all thinke vppon it, for vtterly free from [Page 117]this thought they are at no time. When they are most secure at peace in their house, at rest from their enemies rounde a­bout at the highest pitch of their prosperity, in the midst of their myrth, behold tribulation breaketh in sodainely, hor­ror is present before their face, opening her mouth to swal­low them vp. For being once cast down, they are like to him that is in the bottome of the sea, or in the graue, that is past all hope to get forth.

Malefactors that are throwne into the darke Dungcon, (because none are cast in thether, but such as are taken for notorious offenders) neuer looke for their liberty againe: so is it with them, such a mist is betweene them and the Sunne, that they cannot see any way of deliuerance; and in this their desperate estate, their eyes are in euery corner, still looking behind them, misdoubting all that is before them, trembli ng at euery steppe, standing in bodily fear, least that one should lie in waite or fall vppon them, to slaye them with the sword. In their greatest abundance, they so turmoile them­selues, so carke and cares, as if they hadde not a mor­sell verse 23 of breade for his belly? the young Ostriches make not more lamentation and complaint then they do; Fu­ture want is a worde that they wearye their mouths with­all; their distrustfull heart, their troubled Conscience telleth them, that a blacke and dismall daye is com­ming, when after euery bird shall haue his owne out of the nest which they haue so wel feathred, they themselues shalbe left naked. They can by no means verse 24 be freed from this feare, that though they bee fulnowe yet they shall bee emptied forthwith: though they be at rest now, yet destruction is at hand to inuade them sodainely as a tempest, and so forci­bly as if a fowre square Army of eight thousand men shold beset them rounde on euery side, so that they coulde by no meanes escape.

CVMATA 4

THis is the portion of such as make n="a" verse 25 war with God, Chap. 15 ei­ther in his own person, or in his members: which haue an opinion of their own strength that they can do wonders, [Page 118]are able to make their party good with God himselfe, and as for such as depend vpon him, to treade them vnder theyr feet as the clay in the streetes. It is admirable to see how strong and fierce he is in the incounter, he putteth out him­selfe, and stretcheth his ioynts to the vttermost, he runnes verse 26 The Geneva failes heere. amain at God himself with a stretched-out neck, and striues to cast him with his shoulder; and where hee thinketh him strongest, there he assailes him most of all, and driues at him most eagerly: where he defends himselfe with his buckler, (as it were) not caring for the bosse and knobs thereof. Such is his pride such is the presumption of his prowesse, that if he should not set vp a flagge of defiance against the highest and mightiest of all others, he reckoneth hee should be accoun­ted No-body.

Howbeit, he doth but striue against the streame: the waues of the Lord shall go ouer his head: he shall wast the collups verse 27 of his flanke with the heat of his displeasure. It will not serue his turne that he is fed like a stalled Oxe, his puffed vp cheekes when the Lord commeth shall melt like snowe a­gainst the Sunne, his houses and fortresses which hee hath raised out of the ruins verse 28 of some desolate Citty, to purchase him a name by, shall be like the confusion of Babell, and his intent therein as was theirs, shall be frustrate, for his poste­rity shall not inioy his faire buildinges, verse 29 nor thriue by his care that he hath taken for them: his houses themselues shall become heapes, and his inheritance shal be an habitation ei­ther for the stranger, or else the Owle shal lodge there.

His glory while he liueth, shal be changed into verse 30 darkenes and misery vnrecouerable, and the flame of affliction which hee himselfe shall kindle with the blast of his owne mouth, speaking presumptious things, shal deuoure his branches: for so mighty is the Lorde, and so wonderful in the contri­uing of his purposes, that he maketh the wicked spinne the thred of their owne wretchednes.

No argument is more strong, then that which is drawne from the euent, yet tell these kind of men what shall bee the end of them, and their progenny, what a fonde thing [Page 119]it is for them to builde vppon these Verse 31 vaine and transitory things, that do nothing but lead into errour such as trust in them, that haue many faire shewes, but such as feede onely mens fancies, and therefore termed vanity, because they are without any during fruit at all, saue bitternes; more gree­uous then worm-wood or gal it selfe, they wil not be broght to beleeue it.

The fancy likewise which they haue of their felicity when it is in the flower, verse 32 shal be but as a dreame in the night, ha­uing a seeming onely of some thing, but of no soundnes nor cōtinuance in truth, it is nipped in the head by and by, what­soeuer it is, as the fruit with the frost; some vntimely and vnnatural winde shal shake the bowes of verse 33 their stocke, sub­stance, and creddite, then when it is in the prime, euen as when a Vine or Oliue are shaken with a tempest in the spring.

For as a Tempest then arising, taketh away al the beauty of the Oliue, al the Grapes, and leaues of the Vine, leauing nothing behind it; so doth the blast of the Lordes displea­sure in their chee [...]est iollity, and so vnseasonably, in respect of themselues, sweepe them cleane away, root and branch, head and taile, and blow them vp from their very founda­tion as it were powder, which causeth their memoriall to perish from off the earth. A heauy iudgement thou wilt say, yet no heauier then that Diuell incarnate, the seeming pro­fessor, verse 34 & vnder colour of doing Iustice, protector of iudg­ment, for lucre sake deserueth: For as Sathan that hee may the better deceiue, chaungeth himselfe into an Angell of light, so these vnder pretence of holines and administration of Iustice, delude the eies of the simple and sincere hearted, but most of all they beguile themselues, with their cun­ning and curious painting, with their cleanely and cun­ning conueyaunce of matters notorious, and impious in their owne nature.

For notwithstanding all their great policy, whatsoeuer they conceiue, verse 35 that shall they bringe foorth at the last; [Page 120]their haruest shall bee answerable to there seede which they haue sowne. The crafty Foxe must not thinke al­wayes to escape, the expert Hunter will finde him out at the length, and when hee hath once gotten him, no fauour must be looked for, either toward himselfe, or any of his kind, but they must all be yealded ouer to the mercilesse mouths of the greedy and vnsatiable Hounds. For a Wolfe couered with a Sheepes skinne, is fitter to be torne in sunder by the Dogges, then for the slaugh­ter house.

It is accounted a worthy piece of seruice any way to destroy him with all his breede: and if it cannot other­wise be, to burne Fire shall de­uour the hou­ses of bribes. Verse 34. Chap. 1. him vp in his denne, with his whole litter.

You alwaies Verse 2. harp vpon one string, and that out of tune too, you haue euen dulled mine eares with your discourses about the destruction of the wicked, I my selfe haue both acknowledged as much, and confirmed the same with you; but how often shall I tell you that God afflictes the Godly heere in this life, more then those? But were it as you say, to what purpose do ye tire my ears with this vaine matter? My disease is extraordinary, and therefore requireth some extraordinry comfort, such harsh and vnseasonable stuffe as this that you bring, be­side the loathsomnesse of it to my sick stomack, is enough to kill a whole body.

A weake stomacke will beare but a little at once, and must haue variety of dishes, and some pleasant sawce to draw on the appetite: you haue therefore very much for­gotten your selues, in that you haue fed me all this while with nothing else almost, but this one dish, causing me to surfet vpon it againe and againe, as being ouercharged with it; in so much that now my stomacke doth abhorre the same: Wherefore, away with it, and let mee heare no more of it (I pray you.) Certaine particulars there are, against which I may iustly take exception, for thou cuttest me off (Eliphaz) of all hope of comfort, and art more cru­el [Page 121]against me then before: before thou leftest some place of mercy for me vpō my repentāce, but now thou shuttest vp mercy from me: This is vnmercilesse dealing. Thou dost not reason against me, but cauell like vnto some sophister, which becommeth not a Man of thy yeares, vnlesse thou wilt confesse thy selfe through age to be a Child againe. I hope thy memory is not so weake, but that thou art able to carry away the truth of my words, nor thy vnderstand­ing so dull, but that thou art able to conceiue my meaning aright, but if it bee so, acknowledge it, and learne more wisedome.

Thou noddest Verse 4 thy head at mee, which is a thing that much offendeth me; wouldest thou bee contented with it, being in my stead at my handes? I would not offer it to the most contemptible among Men, but would striue rather to shew my selfe pittifull and applyable to the condition of such, mourning and lamenting with them, and being in­wardly touched with a feeling of their tribulation, would labour to Verse 5 refresh their fainting soule, by the best per­swasions I could deuise.

Thy refreshing is a deuouring of Verse 9, 10. Chap. 17, v, 2, me with open mouth; and a beating my cheekes with thy blowes of reproch. I am a laughing stocke, and a by-word vnto you continual­ly: this Verse 6, 20. Cha. 17, v, 2, 7 maketh my eyes to guish out with teares, and my hart to bleed within me. If I haue done any wickednesse whereby I haue deserued this What it is apeareth. v. 11 12, 13, 14, 15, 16, 17. Which be­cause it pro­ceedeth from distemper, I haue but tou­ched it in a word, as my manner is e­uerywhere saue onely in the 3. chapter. vsage, O how do I Verse 18. desire that the earth would reueale it! O how earnest am I that my prayers might neuer enter into the eares of the Lord! O then take my heart you Archers, according to your de­sire, make it your marke, verse 12 spare it no more then you do the butte you shoote at. God therefore that knowest mine in­nocency, Verse 19. ioyne some Chap. 17, v, 3 Man with mee I beseech thee to help me in the truth Verse 4. against my eloquent Chap 16, Verse 20. aduersaries, who are blinded and cannot see it. Cause him to declare to the world that they flatter Cha. 17, v, 5 such as are in prosperity, when they make them beleeue that they, and none but they, are the Men whom thou O Lorde fauourest, and that their [Page 122]eyes shall be cast Verse 5 downe, and their faces confounded for this; as also for that they deeme such as are in po­uerty, or any way distressed, for notorious sinners, and wicked persons. And as for my selfe, make him to publish to the people, that though I haue beene Verse 6 This com­plaint is more large. Verse 7, 11, 12 13, 14. played vpon with blowes of contumelie, as a tabret, which I omit for the reason before alledged, yet I shall bee for all that in credit againe, and tule Tremell. Chap. 17, v, 6 Ad praesiden­dum populis. ouer the Citty: for hereby Verse 8, 9 occa­sion shall be giuen to all men, to admire thy goodnesse to­ward thy seruanets: hereby, the innocent shall haue cause not to feare the condemnation of the wicked; and heere­by shall the vertuous and Godly bee confirmed, and in­couraged in their vprightnesse. This (I say) would put life into a dead Man, raise mee out of the graue and pit, the father of corruption, where I haue long lyen in per­swasion, as a household Seruant to that great Verse 13. Grandam of the family, among my brethren and Systers the worms of the earth; Verse 10. Heare this, ye crosse friends of myne, and change your opinion concerning me.

Syrraxis. 13.

• Bildad.
• Iob.

WIlt thou neuer leaue Chap. 18, 2. replying? It shal be thine, though thou art but one a­gainst three, yet shalt thou carry a­way the matter from vs all. Seeing thou wilt needes haue it so, thy opinion shall be best, thou shalt be Disputant, Respondent, and Moderator: likewise of the controuersie between vs, prescribe vs an order when, and a forme how we shall speake, and commaund vs si­lence at thy pleasure, for thou esteeming of vs as vnreaso­nable [Page 123] Ver. 3 beastes, it is but reason we should giue thee place. But remember that thou tarest thy fleshe Cha. 13.14. with thy teeth euen now, where was then thy profound iudgment? This is thy deepe diuinity, that the Lord hath peruerted the or­der of nature, and hath done as much as if he had remoued the center of the earth or craggy rockes out of theyr pla­ces, in that he hath thus afflicted thee? for in his orderly course he punisheth sinners: now thou hast not chap. 16 Ver. 17 sinned, how is that proued? Thy Chap. 16 ver. 1 conscience accuseth thee not. Doth not thy conscience accuse thee? thy Chap. 16 ver. 23 mouth doubt­lesse speaking from the aboundance of thy hart, and so of thy conscience, confessing that thy dayes are consumed, euidently accuseth thee: for why are they consumed, but because of thy sinnes? And the euent which is the best proofe of all maketh it manifest, for shame hath coue­red ver. 6.7, 8, &c thy face, thy posterity is destroyed, thou art become a gazing-stocke to the Worlde, a feare to thy stocke, and a spectacle of the Lordes terrible vengance against transgressours.

Will you neuer leaue grieuing ver. 2, 3 me with your ob­iections, wearying me with your repetitions, and abusing me with your tearmes of infamy? Were it so that I had ver. 4. erred and gone astray, yet were it notwithstanding for you to reproch mee therewith, and to insult ouer mee? Were it not more commendation for you to beare with mine infirmities (how great so euer, especially being in this case) exceedingly diseased, and in a manner a dead Man? If there were any mercy in you, the more my mi­sery is, the more would you be moued to compassion to­ward me.

But this sheweth your, cruelty, in that you are so eager in prosecuting the matter of the Lords wrath against the wicked, that you cleane forget once so much as to make mention of his rewardes toward the good; which plainely declareth that thy hatred toward mee (BILDAD) is greater then before, and that thou art now become a ve­ry malicious aduersary of myne: For, whatsoeuer thou [Page 124]speakest against the wicked, thy purpose is to apply it vnto me: in that therefore thou art so hot against them, heaping the vengeance of God vpon their heads and their seede, in the terriblest manner thou canst deuise, I fee the greatnesse of thy stomacke against me.

The vanity of the name of old acquaintance & frendship a­peareth in you: who (were you the greatest strangers in the world) I could not haue worse dealing offered mee at your hands. You blame me for my affliction, whereas you ought to blame him verse 5 rather that hath sent it: When another hath intangled me in a verse 6 snare, is it my fault? Will you impute the taking of a Bird in a net, to the bird, or to the fowler? It is the Lords pleasure to handle me as you see, can I do withal? My manner of liuing hath not called for it, and since I haue beene in it, I haue made longe prayers and loud cries verse 7 for my freedome; yet for all that he doth still so hedge verse 8 me in, that I can see no way of cuasion. My honor verse 9 is gone, my verse 10 root is withered, my kinsfolkes and acquaintaunce, are e­stranged, verse 13 14 my scruants verse 15 regard me not, the wife of my bo­some (thogh I had many vers 17.18, 19 children by her) flyeth from me; great and small, the bad and better sort of men, my fami­liars and beloued, hate me, scorne me, loath me, and which is more then all this, the Lorde himselfe is incensed against me; yea that which is strangest of all, I my selfe do abhorre mine owne body, which is consumed to nothing, hauing no skin throughout to couer it, but onely a little about the gums, verse 20 hauing such and so many folowing it, so many affli­ctions vpon it, as mannage their fight against it like vnto the troopes of horsemen rushing fiercely into the battle, each of them in their order and turne.

Take compassion of me my friends, verse 21 be not so cruel, as to harden your hearts; bee not so sauage as to sharpen your tongues against him that is so miserable, but let it suffice that the Lord verse 22 pursueth me in such bitter and feareful ma­ner as hath beene described.

CVMATA 2

THe onely thing why you are against me is (as you pre­tend) because I am a Wicked man: Chap, 19, 25, 5, 26, 27. for confutation [Page 125]whereof, that so I may the rather drawe you to pitty my estate, consider with me what a wicked man is. A wicked Man is hee, that is without faith, and hee is a godly man that is indued therewith: for the want of faith is it that on­ly condemneth, and the inioying thereof, that only iustifieth a man: Because al the sins in the world cannot condemne a man where faith is, nor al the good works in the world can saue a man where faith is not: because no prayer, no prea­ching is pleasing to the Lord without sacrifice in these daies, which leadeth vs to faith in the redeemer to come. No trans­gression or offence so great, but is purged thereby, because faith can no more be without good fruits, then fire without heat, or water without moysture, nor good works where faith is wanting, any more then light appeare in the world the Sunne being taken out of the firmament; or life re­maine in the body, the soule beeing seperated from it.

Before oblations be offered to the Lord, there is neces­sarily mioyned Exod 19, 10 Iob, 1, 5 washing; this washing, doeth fignifie faith, where by our hearts and hands, the inward and out­ward man are Acts 15.9 purged from sinne: where as otherwise wee a Cage of all vncleannesse, deliuered ouer to a Rom, 1, 28 29 reprobate minde, and full of all vnrighteousnesse. As therefore when the sacrifices are layed vppon the Altar, the fire commeth downe from heauen and consumeth them, it is an euident and infallible signe of the Lordes presence; so, where faith inflameth the heart, with asted­fast expectation of the Lords deliuerance from death and destruction, there doubtlesse is a sure and certaine testimo­ny of his feare and freedome from the bondage of sinne and Wickednesse: so that it raigneth not in his mortall body (whosoeuer he be.)

For this faith it is neuerydle, neuer so litarie, but alwaies in building and repairing of the Temple where it abideth, that so it may befit for the receiuing of her honourable re­deemer when hee commeth: alwaies attended with such royal vertues, as may grace it in the eyes of him that cannot indure iniquity.

[Page 126]

Now let this be a testimony of my faith, grounded vpon a true knowledge of the Lord, which you Chap, 8.21. deny to be in me, and let it be as a confutation of your reasons to the con­trary (which also I desire may remaine in recorde ch, 19, 23 to all posterities, and be ingrauen with anyron pen in marble, ne­uer to bee razed out) that I rest vppon the promise of the Lord, for the resurrection of my body from death vnto life, the restoring of it againe, after it shall bee eaten vppe with Wormes and consumed to dust, and the beholding of the glory of my Sauiour and redeemer with the very same eyes which now I inioy: that I rest vpon the comming of that blessed seede which shall break the Serpents head, and reco­uer mee together with the whole housholde of faith to the state of immortality lost in Adam, because he is immortal, co-eternall with his Father, liueth for euer, and wil make vs like vnto himselfe. I confesse indeed that he hath not as yet taken vpon him our humane nature, neither wil do it vntill the last daies.

Yet I know for a certainty, that he himselfe through the power of his God-head, shall be the first that shall arise out of the graue, by vertue of whose resurrection, I [...]ogither with all that beleene shall be reuiued and quickned againe. For this is the office of the Messiah, to make that good againe which was de [...]aced in Adam, and therefore I terme him my redeemer: as standing assured of the restauration of this my weake and fraile slesh to that happy estate which was in Pa­radise, a life like vnto that of the Angels in heauen, which neuer shall haue an end, and so replenished with ioyes, as is vnspeakeable.

This my disease, teacheth mee as much, wherein though my skinne and flesh be rotten, my bones broken and so con­sumed that dust verse 26 may as it were be shaken out of them, yet notwithstanding by the power and goodnes of God, I am preserued aliue. Howbeit though I bee thus afflicted, and my faith rooted in the Zord, yet you cease not still to perse­cute mee with your verse 28 bloody words, denouncing more pe­remptorily then at the first, Gods heauy iudgementes against [Page 127]me. But take heed that you pul verse, 29 them not vpon your selues by your iniquity and cruelty toward me. For certainely the Lord will not suffer such harde measure as you haue offered me, which hath pierced my soul like vnto a sword, to escape the sword of his indignation.

Syrraxis. 14.

• Zophar
• Iob

THough thou reprouest verse 3 me I wil passe it ouer, Chap, 29 and prosecute that which hath bin interupted: namely, that it cannot go well with the verse 5 wicked. And here I appeale to thy own knowledge verse 4 and conscience, whether since the beginning of the world the prosperity of the Hip­pocrite and wicked man hath beene of any verse 5 durance? The glory of such thou knowest touching the clouds, verse 6 hath bin broght down to the dunghil, hath vanished away sodēly as a dreame verse 8 neither doe their Children verse 10 which they enioy ac­cording to their desire, cha, 21, 1 possesse Chap, 21, ver. 16, 17, 18 any part of theyr wealth, flowing in vnto them most happily, chap, 21, 10 how great soeuer it hath beene. Be it that their sinnes haue remained with them a longe time, and that they bee so sweete, that they cannot leaue chap, 20, 11, 12, 13 them, they become not withstanding at length as deadly as the poison of Aspes, or the sting of the tongue of the Viper vnto them. The Hippocrite and wicked must not looke alwaies to flow in wealth, neither when he is once downe, by all his labor to recouer his for­mer estate: for how should he stil prosper that hath inriched himselfe by oppression verse 15, 16 17, 18, 19 et sequent. of the weake? The Lord in his Iustice must needes repay vnto him, the like measure as he hath offered to others. And therefore as hee hath depriued [Page 128]poore of their foode, so shall hee perish for want of nou­rishment: and though he haue aboundance, yet notwith­standing he shall not be satisfied. When he hath prouided for his belly, the wrath of the Lord shall scatter it, and he shall be disappointed: if he flye the Bow, the Sword, fire, and destruction are prepared for him. If there be none to witnesse against him, the Heauens, Verse 27.28 and earth themselues will lay him open, the Stones and Walles crye out against him; the Rocks, Woods, & Mountaines, where he wande­reth, wil giue forth an Eccho for the bringing of his wic­kednesse to light. There is no Verse 29. shelter therefore for the euil dooer, no place of harbour for him that vseth oppressi­on, deceit, or any way inuenteth euil, or closely cōmitteth euill, though it be but in the Chambers of his hart onely, for the hurt of his neighbour.

YOu came hither to comfort me, Chap. 21. The scope of this chapter is only general­ly touched. I desire no other comfort Verse, 2, 3. at your hands, then that you would let me speak my mind to the full, or at least so farre forth, vn­till I shal briefly confute your reasons: which being gran­ted me, spare not Zophar, if thou canst take any iust excep­tion against my wordes to deride me. That which thou af­firmest of the wicked, is not alwaies true: because for the most part they themselues al their life time, their Children, and Childrens Children greatly flourish in the world. And though it be so, that he punisheth the wicked oftentimes, yet he will not bee prescribed by Men, when, or how, or vpon what cause to do it: being done, he hideth frō them of­tentimes the grounds therof, & reserueth it to the last iudg­mēt, which is done to restrain vs frō rash iudging. What do we know how they might be disposed inwardly, whō the Lord striketh with sodaine Death? When his feareful iudg­mentes fall vppon Men, who is there that can absolutely set downe and say expresly, it was for such a sinne cōmitted? That which thou applyest to mee, Verse 6, 7, 8, 9, &c. that the Chap. 20, Verse 29. Euill euer come to an euill end, is vntrue: for the Godly being taken, they for the most part (yea many times such as break forth [Page 129]into blasphemy against God) escape, vndergo no affliction, & are no way brought vnder. What if a mādie before he is old, doth it follow that he is by & by a wicked man? That is no good consequence. For it is enough, that for the time he liued, he liued in good sort: and it is happy for him by the shortnesse of his life to preuent much misery that might ensue. Thirdly the graue is a stay vnto his mind verse 3.: because there he shal not neede to feare any change as before. Last­ly, the time is not so much to bee respected as the thing, which is common verse 26 to all, Prince, Verse 28 and people, good and badde: if any verse 33. were exempted then indeede you sayde something to the point. And your reproch, verse 28 which you cast vpon me because of my calamity, m [...]ght haue a kinde of pretence, if not that which followeth after this life, but that which happeneth here, being other wise then wel, were to be accounted a destruction.

Syrraxis. 15.

• Eliphaz.
• Iob.

VVHat meanest thou to striue with the Almighty? Chap. 22 what verse 2, 3. gaine is it to him that thou iustifiest thy selfe, or what dost thou thy selfe get by it? But striue while thou wilt, thou shalt neuer cleare thy selfe from suspition of ver. 5, 6, 7, 8 all kind of wickednes. How answe­rest thou to the Lordes iudgements vpon the old world, was it not for their great wickednesse ver. 15, 16, 17 that hee swept them cleane away from the face of the earth? The Godly hee spared, the rest he ouerwhelmed. In this it is euident against whom the Lord vseth these temporary scourges: confesse therefore thy iniustice toward Men, acknowledge thy im­piety against the Lord, whose ver. 12, 13, 14 prouidence thou denyest. [Page 130]and returne vnto him in sorrow for the same, and in assu­rance of mercy, & he wil receiue thee to fauor, to blesse Verse 24, 25 26, 28. thee again, that thou shalt haue cause not onely to praise verse 27. him for thy freedome from this thy misery, but for thy re­storing againe Verse 30. to thy former estate: Yea thou shalt be so gratious with him, that he wil heare thee, when thou shalt be a suiter for others, Verse 30 & they shall fare the better for thy sake.

In that I complaine Chap. 23 Verse 2 because of my griefe, I am thought to rebell against God. O Verse 3, 4, 5 that I might once be admitted to the presence of the Lord to plead my cause. I know ver. 6, 10, 11 12. assuredly, that for the gouernment of the com­mon-wealth he would not discōmend me, and so for the rest of my actions: For such speed well that come before him, which haue endeuored Verse 7 to frame their liues answera­ble to his will. You take vpon you to determine of the cause of my punishment, not considering that the Lorde doth not ordinarily Verse 8, 9 reueale the cause of his punishments to the dearest of his seruantes: Notwithstanding, you are such as will prescribe him a rule how, and for what hee must punish, and a time likewise when he shall do it, set­ting downe expresly hypocrisie, Chap. 22 Verse 6, 7, 8 cruelty, oppression, Cha. 22.13 impiety against God, as the sinnes for which he now punisheth me.

If you obserue well the Lordes dealing against the wic­ked, you shall find it to bee in another sort then hee hath dealt with me, for he suffereth thē very long to continue in their wicked course, and to offend against him with an high hand, committing sin vpon sin, vntill their iniquities make strong cryes in his eares, (as did the olde world), be­fore he commeth against them in iudgement, and he fore­warneth them likewise of their destruction before it com­meth. Whereas on the other side, hee taketh his Children napping, when they make their first entrance into trans­gression. All which pleadeth for me that I haue not beene a notorious offender, for I haue not beene admonished by the Lord at any time of my transgression, but comfor­ted [Page 131]and encouraged by him in my course, no Man hath cryed vnto the Lord against me.

The Lords displeasure hath appeared vnto me by no for­mer affliction, neither if I had bin afflicted by him, should it necessarily follow that he was therefore angry with me: For he neuer chastiseth his children in his anger, but in his loue, alwaies in his mercy, how seuerely soeuer he seemeth to correct them, not at all in his fury and wrath, for then he shoulde vtterly consume them which he neuer doth. True it is, that the Lord fauoreth a whole kingdome for a righteous mans sake, and that at his suite and petition it is redeemed from destruction; but this is no certaine rule with him: at his pleasure he will do it, and if he haue de­termined verse 13.14 the contrary, many, yea, multitudes of his ser­uantes assembled together to intreate him, may not pre­uaile with him. Nay so farre are they in preuailing for o­thers by their supplications, that they themselues Dauid. Ps. 69, 3. Ieremy 10, 24 (not­withstanding their often and earnest prayers) are compel­led to indure affliction for a longe time together, and so long indeed oftentimes, that there seemeth to be no hope at all for their reliefe.

The wicked they oppresse them, holde them in misera­ble seruitude many yeares togther, whole Cittyes and Countries they spoyle at their peleasure: shewing no pit­ty to the fatherlesse, verse 3 staruing the poore, Verse 4, 9. murdering the rich, wasting & deuouring all with Fire and Sword, where they cannot otherwise bring the people into subiection: Yet the Lorde suffereth all this, nothing regardeth their loud cries, Verse 12 nothing esteemeth their pittifull wronges, be they neuer so many, neuer so vertuous, neuer so deuoted to his obedience, neuer so stedfast in faith, and depending vpon his assistance. Hereby it is euident, that we cannot discerne of the Lordes iudgments, the variety of them is so great, that we are not able to doe it, were they layed o­pen before our eyes, and such as might be attained to, the diuersity of them would cause vs oftentimes to faile.

[Page 132]

But the Lord hiding them from vs of set purpose, howe can it be chosen but that we should erre in our Verdict? For, what he intendeth by them, is one of his waies which is past our finding out, and whether they come in his loue, or in his indignatiō is a secret which he reserueth to himself, & reuealeth not to the lookers on: The substāce of this chapt. is sufficiently vnfolded, the drift laid out: thogh it acor­deth not so exactly with the verses of the chapter, & so of the former: neither is that largenes need full now as in the begining both the speakers and matter being the same. they which feele them vnderstand better then the beholders, how it fareth with thē. Howbeit, these also haue no further sight into them then for their own particular estate, how it will go with them after this life. For some the Lord iudgeth heere, that he may saue them in the life to come, with some he beginneth his iudgements heere in this life, and proceedeth with them afterward to further condemnation: whether of these two wayes the Lorde ta­keth with them, is best knowne vnto themselues, others are not able to define. The sum of all is this, the Lord beeing a free agent, will not bee tyed to any one set course of go­uernment, but will bee at his choyse to dispose of euery acti­on according to his wil: sometimes hee wil reuenge the blood of the innocents; and sometimes he will not do it vn­till the end of all things: sometimes the wicked go vnpun­nished, and sometimes he powreth foorth his wrath vppon them heere in this life. The end wil shew, k that this his maner & forme of gouernment (though in our vnderstan­ding it seeme otherwise) to haue bin most excellent, for or­der most exquisite, for equity without comparison, for wis­dome most singular and admirable.

Syrraxis. 16

• Bildad.
• Iob.

THou standest very much vpon thine innocen­cy (or purity rather,) For though thou vsest [Page 133]many words and very long answeres vnto vs, yet that is the maine of al. For confutation whereof, do no more but con­sider with thy self what thou art, in comparison of those hea­uenly bodyes, (the stars of the firmament,) which are his creatures? Admirable is the Lord in his quyet, comely, and constant gouernement of them, together with the whole cope of the Heauens carried about with contrary motions: Innumerable verse 3 are his armies and hosts, which he hath pre­pared both in heauen and earth, wonderful is his brightnes, as being the fountaine of al other lights, giuing beauty and comelines to al other things.

Hence it is that his maiesty is reuerenced, his power verse 2 fea­red, his glory and excellency adored of al the world, which being considered, I thinke there is no man that dare pre­sume to compare verse 4 with him? But why do I speake of com­paring with him that is the maker of all, and matchles in that regard; that as he is ouer all, so is he aboue al, and hath no Peere? The Moone, verse 5 (that I may say nothing of the sunne, whose beauty is farre greater) together with the rest of the Plannets, yea the least starre in the firmament, is farre more pure then man (which is but a Worme verse 6 of the earth) farre more worthy and perfect, as being framed of more simple and singular matter, and not subiect to infection from beneath.

Is it not so Iob? Canst thou deny vnto mee that those su­periour bodies are more Noble then these earthly bodies of ours, as proceeding not only from better beginnings then the defilement from which we spring; being of a more last­ing, and more vnchaungeable substance; and yet notwith­standing the glory of the Almighty vtterly obscureth their brightnesse, and so the rest of their commendable vertues whatsoeuer? And that I may giue thee an instance in some of the chiefest (concerning their continuance) time wil make olde, and worke a decay in that durable Garment of the heauens, and the perpetuall motion thereof, and which is now without interruption, shal faile in the end. Now the garment of the Lordes maiesty decayeth not, but he raigneth for euer in glory, his motion and gouernment hath no end.

Surely thou hast made an excellent speech and very profitable to a weake verse 2 man, Chap, 26 a man cast downe, and an ig­norant verse 3 man: For it cannot bee chosen, but these matters must needs helpe, comfort, and be much for my learning: no doubt but they are of power to raise vp the dead, verse 5 and reforme them that were long agoe ouerwhelmed with the deluge. The controuersie betweene vs is not concerning the Lords power, but concerning the state of the godly & and vngodly; so that thy contending for *d that, maketh no­thing for the matter in question, supra chap 5, verse, 2. and therefore moueth me with rhe standers by to muse what thou meanest? But I pray thee, dooest thou notwithstanding (I haue decla­red the contrary so largely heeretofore) still immagin that I am ignorant of the power and maiesty of the Almighty? It is so plaine a subiect that no man is to seeke in it, and I shoulde bee able to say more in it, then the common sorte, because I haue hadde better meanes of instruc­tion, and beene more studious of these things then ordina­rily men are: beside, there is no argument more ample then it: For first, to begin with the mighty power of God in the creation of the mettals verse 6 and minerals in 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 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 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 [Page 135]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 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, 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, 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, verse 11 as vpon pillars, and terrifieth the world with his thunder. He created the mighty Whale 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 verse 12. in a moment. These are great things, yet are they but a small 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.

• Iob.
• Elihu.

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 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 Verse 5, 6 for my selfe. I haue repro­ued you heretofore, for calling my life and sinceritye in religion into question, v [...] [...] 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, 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; [Page 137]I haue indeuoured to p [...]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.

CVMATA 2

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, 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 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. [Page 138]Howbeit this crying cannot properly be tearmed a prai­er, because he that properly and truely prayeth, Hebr. 11, 6 belee­ueth that the Lord is both able and willing to yeald him his help, & to reward him that 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 [Page 139]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.

CVMATA 3

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 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 Verse 14, 15 Children, Riches, Verse 16 Muni­tion, Verse 18 costly & faire buildinges, renowne, and creddite, [Page 140]that there is no outward 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 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 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.

CVMATA 4

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 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.

[Page 141]

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 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 such studdy for the a­taining vnto it, that you had indeede come vnto the depthe of the same in euery particular, and nothing at all therein contained, had escaped your knowledge. But God him­selfe being the fountaine head where wisedome dwelleth verse, 20, 23 and his dwelling in that excellency of glory, as no man can approach vnto it: verse 24 how exceedingly are you confounded in your iudgement? The eye of the Lord is ouer all the earth, beholding whatsoeuer is done from one end of the worlde vnto another: Is mans eye of that brightnes? He appoin­teth to the windes ver 25, 26, 27 and waters that are aboue, their order and measure; to the thunder and lightning their course; ha­uing not acquainted man with the time, neither in what quantity they shall be: how much more then vnlikely is it, that he will communicate vnto vs those secrets of his, con­cerning the cause of al his iudgements heereupon the earth, which he doth not impart, no not to those heauenly spirits, themselues attending daily in his holy presence? And thus much for confutation of your argumentes which you haue produced against me.

CVMATA 5

NOw that I may strengthen mine owne cause, Chap, 29 I desire of you to call to minde my verse 2 former life, when the [Page 142]Lord kept me from trouble, when his countenance shined verse 3 vpon me: and his goodnes in a secret and speciall sotte did follow me; when I had abundance of Wine, Oyle, verse 6 Butter, and hony; when I was in credit and estimation in the world, had my gard and traine attending me in the gate, verse 7 was re­uerenced of all verse 8, 9 men for my deserts: preferred of the prin­ces in the iudgement seat to the chiefest place, receined of the people with acclamation; blessed of the poore verse 10 as their onely comforter among men: and then to consider, whe­ther being thus fauoured, not of men alone of all sorts, but of the Lord himselfe, the approbation notwithstanding of all men heer below with one consent, and of God aboue, from whom the truth of nothing is hidde, can possibly bee dissa­nulled.

What is done without ambition and vain glory, with a pur­pose to gloryfie God; and to helpe our Brethren, and that in vprightnes of heart, perswadeth our Conscience that it is well done, that the Lorde will not bee angry with vs for so doing: All my actions in the time of my prosperity were a­cording to this rule, which made mee say in my heart, The Lord doubtlesse will neuer ver. 18, 19, 20 Chap, 31 Because the matter of the 29. and 31, ch. is the same I lay them to­gither: & be­cause I han­dled them be fore in the be­ginning of this booke, I do heere one­ly gleane vp such things as I thought more fit to be reserued for this place, alter my estate; will neuer impaire, but rather increase my substance and reputation; will cause my seed to multiply, my posterity to be renowned in the world, from gene­ration to generation.

Then also I made a Couenant with my selfe not to offend in my affections, and not to transgresse in my cogitations; which argueth that I was no Hippocrite, for such labor not to bridle their affections; Verse 1.7 such striue not to keepe vnder their euill thoughts; but both giue way to these, and suffer their hearts to goe after their eyes; nourish secretly in theyr bosome, incontinency, Couetousnes, Hatred, Enuy, Wrath, Pride, Contention, Cruelty, and contempt of God; and so they may walke outwardly to please men, that is all they re­gard: neither can they withal their cunning so suppres what is within, but at one time or other, itbreaketh forth.

But I may truely say of my selfe, verse 25 that thorough the [Page 143]mercy of God, and the assistance of his good spirit which he hath caused to dwell in me, I haue so liued, that no ma [...] can acuse me that I haue openly [...]asgressed in any of the former offences; and if I go to mine own conscience, that likewise in the same manner will testifie with mee, that I am free from them all.

This imboldneth me to cal GOD to recorde, verse 35 (who beholdeth me within and without seeth my heart, and ex­amineth the waies of my good conuerfation: yea not to feare to cal for his cursses verse 39.40. to be powred forth against mine owne soule, if I haue not studied vnfeignedly to please him in all things. Nay, which is more, if I haue not performed (through his grace,) such seruice vnto him, as he hath well accepted, hath rewarded heeretofore, and will rewarde a­gaine at the last, howsoeuer he seeme now to bee angry with me for a time, not that I am thereby made perfect, nor that I can claime or challenge vnto my selfe thereby any thing at his hands, as a due debt (for by duty I was bound vnto that and much more whatsoeuer I haue done,) but that I know he both hath and will make perfect (thorough the absolute merrits of my redeemer) shall see all the imperfections hee hath seene, or shall see in any of my works: both hath from the beginning and will crowne according to his promise, his graces in all, and euery one of his obedient seruants, and that in euery particular, and in a measure answerable there­unto to the worlds end.

In this regard, as being assured with the acceptations of my actions in my redeemer, from whose sanctifying spirit they haue proceeded, I haue a cleare Conscience before God. It is not my estate alone, but it is so with euery rege­nerate man, hauing bin indued with faith from aboue, to apprehend his redeemer, and strengthned by his good spi­rit to Walke in a good course, hauing laboured, and tho­rough his Grace preuailed in some acceptable measure, also to subdue and Conquer whatsoeuer Rebellion of his [Page 144]will and vnderstanding, and to bring them into the obedi­ence of the lawe of God, hee staudeth freed in conscience from the guiltiues of sinne.

It is no straunge Doctrine there fore which I maintaine, concerning the innocency of my conscience, from all those crimes you charge me withall in the time of my prosperity. And in very deed, the vertuous life which I then liued, de­clared as much, and you knew it well, though you will not acknowledge it. This my aduersity which is wont to sweepe away all friends, hath swept it out of your remembraunce. The desire that you haue to get you a name, by putting mee downe in that which I defend maketh you to bury my ver­tues that shined forth to all the world, in the time of my wel­fare ( I speak it to the honor of my profession) in vtter obliui­on and forgetfulnes.

And therefore the good which I then did, hath neuer bin once men ioned of you in this whole discourse: Nay, which is more to be wondred at, the good deeds which I then con­tinually put in practise, and were admired of all men, vnder­go at your handes the name of dissimulation, chap, 22, v, 5, 6, 7, 8.9.10 and vaine glory, my liberality is made couetousnes; my mercy, extor­tion; my compassion vnto the poore, oppression; my cloa­thing of the naked, spoile; my defending of the innocent, wrong; my Iustice, bribery; my carefull seruing of God, security; my holy profession, impiety; my daily recourse vnto the Lord in prayer, an abhorring of his presence.

CVMATA 6

THis measure I meet withall at the handes of the aunci­ents, Chap. 30 and such as are reputed wise: whereuppon those that are base, verse 1 and vile in the account of the world, fall to scorne, and deride me to my face. Spots in great men, are spurres to the inferiour sort, to carry them so farre beyond the bounds of al honesty, that a man would woonder at it. When age doteth in her folly, youth goeth a madding tho­rough her example. Men of Learning (especially being in [Page 145]authority and high place) erreth in theyr iudgement con­cerning the godly: the rude and ignorant, beare themselues bold therevpon, and care not to offer them all abuse.

It amazeth mee to consider, that I should be thus hardly layd to at all hands without cause. The graue and prudent to rebuke me, is a thing where-withall mine eares haue not beene acquainted heeretofore; the most contemptuous a­mong men, the scum of the people to scoffe at mee, those whose fathers were branded for Rogues, banished into the verse, 3 desart, there compelled to eate verse, 4 grasse like an oxe, to flie into the verse, 5 rocks and woods, like vnto the foxes, for feare of beeing verse 5 apprehended, to verse 9 Rime vpon me, & verse 10 spet in my face, is a matter that goeth neerest me of all that hethervnto I haue suffered, & what man euer suffered more then I haue done? (for what griefe greater then contempt? What con­tempt comparable to that of the vnreasonable and brutish sort, whose education hath beene like vnto the beastes, and behauiour as vnseemely as that of the dogges of the flocks.) The children newly crept out of the shell, to verse, 12 trip mee on the toe, take mee by the legges, lye downe suddainly in my way, cast me to the ground, and when I am downe to giue a loude verse 13, 14 shoute, and hauing once gotten me, to hedge mee in with a ring, so that I cannot escape theyr insulting (I say) ouer me, is more strange then that, and more harder to be borne.

The griefe of my body to increase daily, as hauing my veynes and arteries beating euen in the verse, 17 night, when by the course of nature, sleepe should draw the heate to the inward parts, my disease alwaies raging vppon mee in that manner that it compelleth mee to roare out like the verse 29 Dragons cru­shed in peeces of the Elephants; and as lamentably as the young Ostriches forsaken of theyr dammes. My ver. 19, 20 flesh like vnto a pot, and as blacke as the brande; my verse, 18. garments polluted with the blood and matter of my vlcers; my weak­nes such, that I am euer sowning, and looking euery houre to yeeld vp the ghost, aggrauateth the former. The feare­full fight of the verse 20, 21, 22 Lordes angry countenaunce, to present it [Page 146]selfe euermore before mine eyes, & to terrifie me as a migh­tie tempest doth the sea man: the God that was wont to be so louing, to become so cruell, as neuer to make an end in pursuing mee with his plagues: that was wont to bee so rea­die to heare, nowe to be so inexorable, as by no cryes, no sighes, no groanes to be mooued to compassion, is enough (I confesse) to make mee vtterly out of loue with my selfe, and to driue mee cleane from the defence of my innocen­cie. These very words, The learned are against thee, the Fa­thers of the Church are of another opinion, the Iudges of the land haue otherwise determined, would make many a man to alter his mind: But this, Doost thou not see how euery odde cō ­panion, the very runnagates and shame of men, euerie boy, the children that are but nowe called out of their swadling cloutes, doe play vppon thee, and make a pastime of thee and thine aunswers? Whom would it not dash out of con­ceite with himselfe? Yet this. Thou hast no rest night nor day, thy paine is so great that thou art constrained to cry out extreamely, thy bodie is like vnto theirs that lye in the graue, thy apparrell like vnto theirs that liue in a spittle-house, may seeme much more to condemne mee, but this most of all, (God himselfe by thine owne saying) is angry with thee, yea so angry, that though thou solicite him continually, & most carefully, yet hee turnes his backe vppon thee, and will not heare.

CVMATA 7

WHerevnto I reply, that the wisest and most learned, Chap. 30 ari­sing from ver. 1. et sequent: appertaining to that matter. the greatest, grauest, & most auncient men that euer were haue had their errors: and this error is as old as any, to esteeme of Gods fauour or displeasure, according as hee di­sposeth of vs for these outward matters. For thus we reason, affliction came in through sinne, and had not this been, wee should haue liued still in Paradise, a place abounding with all manner of pleasure and delight, and into the which, no trouble or sorrow might enter. I acknowledge it so to be, & yet I say, that God for all that, is at liberty to afflict in other [Page 147]respects, as well as for sinne, which also he doth oftentimes. There were many hote Debate, e­mulation. Galat: 5, 20 words together, with a vehement striuing in his affections, to ouer come in Eliphaz from the beginning: but I perceiued not that there was any Thumoi. ibid: wrath in him vntill the last. We may see therfore how dangerous a thing it is, to be too forward in wordes, before wee be sure that we stand vppon a sound foundation. For it will bring vs at the last to oppose our selues maliciously against the truth, to slaunder our brethren most grosly euen in those things, wherein our owne knowledge, and experience bee­ing diligently examined, pleadeth for them, and so hath E­liphaz dealt by me.

Anger that predominate affection in old age, hath made him forget himselfe; in which case, the wordes of the pro­foundest, & oldest man in the world must not be regarded. In that I am in contempt, and derision among the outcasts, the froth and filth of the earth, this portion is common with me to all good men, this is alwaies a note of a godly man, a seale & assurance the better to confirme vnto mee the right and interest that I haue through faith in my Redeemer, in the kingdome of God. For so it was with Noah that righte­ous Father.

Hee standing out against all the Worlde in the main­tenaunce of this truth, that vnlesse they repented, the Lord would bring the flood of waters, and vtterly consume them all: what did they else but deride him, & those doubt­lesse most of all that were most notoriously wicked; and a­mong them, the most vile and contemptible in the eye of the world, beeing incited the rather therevnto to please the great ones, who are wont to vse such as instruments to exe­cute theyr malice. Neyther were the children in the streets, whose manner is to followe the example of their Parents, exempted from a part in this offence. And in very deede so it is, that scorne & contempt is euermore an vnseperable companion of the truth: and that there was neuer any one that tooke in hand the defence therof, but he hath bin despi­sed more or lesse of the world. Error hath many waies, & so [Page 148]many followers: the truth but one, and therefore but fewe in respect that imbrace it. The truth is hardly found, and as hardly kept when it is found: for he that will find it, it will cost him much sweat, and when he hath it, if hee be not ex­ceeding carefull, he shall loose it before he be aware. This makes it dainty, because Industry & Care be rare qualities. Nature and Grace are opposites: in Nature there is blind­nesse, and ignorance, it is Grace that brings vs to the know­ledge of the truth. Howsoeuer, reason may seeme to be some helpe there-vnto, yet because it is greatly defaced in regard of that it was in our first creation, it cannot apprehend with­out the other that which is diuine. For reason can neither beget, nor foster, nor continue in vs the truth, nor discerne it from false-hoode; but all these are the workes of Grace. Howbeit, the greatest part of the world content themselues with that which Nature affordeth, and goeth no further.

Hence it is, that they which attaine vnto the truth, are wondred at for theyr singularitie, which procureth them many followers, and such as flocke after them: and withall, the hatred of most, especially of the mightie, and renowned of all sorts, the condemnation of all degrees, saue onely of a very small remnant, and that because they want the light of grace to reach vnto theyr doctrines. Euen so it falleth out in this disputation, for that I defende such doctrines as are not futable to the generall receiued opinions among men; and for that againe they are aboue the capacity of that, man in nature comprehendeth: the learned, specially in the schoole of humanitie, or professing Diuinitie without the gift of the spirit of Grace, reprehend them; and the vnlearned, carried away with a conceite of the deepe iudgement of those their profound leaders, make but a scoffe both of me, and what I affirme.

Heerevpon also commeth the vnreuerent behauiour of the children toward me: herevpon likewise it is, that no man pittieth my misery, but when they see me grow weaker eue­rie day then other, my garments more defiled through the noysomnes of my disease, my conscience more affrighted [Page 149]with the honour of the Lordes indignation; my mouth opened vnto louder cryes, my hart breathing out more pit­tifull sobbes, and that vnto the Father of mercies, and God of consolation himselfe, and yet receining no comfort: I am had in the greater contempt, and derision of all men. Which because I knowe from what roote it springeth, and withall, that I am not the first which haue sustained such crosses, I satisfie my selfe with this, that I haue a cleere conscience be­fore God, and desire no fauour at his handes, if I haue not walked with an vpright hart in regard of his maiestie. Nei­ther doe I doubt, but assure my selfe, that if I holde out, (as I hope to doe, through the strength of the same his grace which hath hethervnto supported mee) in the feare of his Name, and confidence of his mercy, constantly and coura­giously in this my fiery triall: this my rebuke, reproch and iniury which I now suffer, shall be recompenced mee at the length, with praise, honour, reward and victory, to the great and endlesse ioy of my soule.

It is very long before the Lord heareth my complaint, my sicknes hath beene very tedious, and voyd of all outward re­liefe, and I am nowe brought to the last cast, which maketh mee vtterly out of hope of the continuance of my life any longer: yet for all that I doube not of the Lordes power therein, and I knowe that his manner hath beene from time to time, then to shew himselfe most strong vnto them that depend vppon him, when themselues are most weake, then to succour his, whē they are euen sinking downe vnder the burden; then to open vnto them a way to escape, whē they see death and the graue present before theyr eyes, and pre­paring to swallow them vp. Howbeit, so notwithstanding, that hee hath not alwaies tyed himselfe to this course, in the temporall deliuerance of his seruaunts in euery particular: and therefore I stand otherwise ver. 23.24 perswaded in mine owne behalfe.

Albeit I am not the fittest man by reason of my yeeres, neither came I hether to that intent to be a Modera­tor in this famous disputation, but with a purpose, Chap. 32. & desire [Page 150]heare onely: but yet Notwithstanding, for as much as I perceiue there is silence on both sides, the controuersie re­maineth still vndetermined, the auditory is like to depart not satisfied, and there is none heere in this assembly, that will vndertake the disciding of the matters that haue beene heere discussed I hold it necessary, for that I finde my selfe furnished for it, to enter therevpon: and I am emboldened to doe it, be cause these Copartners descending all from A­braham, and I that come of Buz the sonne of Nahor, A­brahams brother, are of alliance, & Iob also the aduerse par­tie, who is so hardie that hauing none to backe him, feareth not to take vp armes against three, is not onely of the same stocke, and lignage with me, but an importunate suter vnto the Lord, for one to arbitrate the controuersie.

And againe, because Aram my Country and Nation is of account, and renowned for courage, for wit, humanitie, and humane knowledge; neither is the religion of our pre­decessors vtterly extinguished among vs nor the holy fayth, and profession of our great Vncle Abraham cleane forgot­ten and abolished: therefore though I be not so verse, 6, graue, yet am I as great, and as honourable as these Princes themselues heere contending together in argument.

And lastly, (which is not the least, but the weightiest cause of all the rest, and such as verse, 18 violently carrieth me vnto it) because I am so replenished with the gifts of Gods Spi­rit, that if they should haue no vent, would breake mee in peeces, as we see the newe Wine doth the verse, 19 barrels that are closed vp, be they neuer so strong; and so inflamed with so great a verse, 2.5. zeale of Gods glory, that like vnto the fire of a hote burning Furance, it cannot bee contained, but will forci­bly come foorth, vvhatsoeuer resistance bee layde against it.

It is a high steppe I confesse that I climbe vnto, and a great office that I vndertake, to moderate betweene such learned and wife men, to determine of such profound and hard questions: and I doe acknowledge that it belongeth rather to a man of more experience. Howbeit for that I see [Page 151]the verse. 7, 8, 9, 10. aged are ledde into error as well at others, neyther is true iudgement alwaies founde in the gray-heade, but the Lord giueth it where it pleaseth him, induing yong men sometimes with more soundnesse of vnderstanding, with more sharpnesse of wit, then the elder sort: hauing yeelded them that reuerence which is due vnto thē in giuing place and leaue to debate the poynts of doctrine in question be­tweene them, vntill they had no more to say on either side I cannot perceiue, why I should conceiue to my selfe, any discouragement by meanes of my youth, but rather in the former respects, as being called vnto this busines by the motion of Gods holy Spirit, and it being the Lords worke, assume vnto my selfe without all feare or doubting, the an­thoritie therevnto appertaining, and proceede with courage in giuing my sentence. Wherein my purpose is, to set down plainly, and omitting all circumstances of speech, to verse 21, 22 name still the parties whom I reprehend, according as they are ordinatily and vsually called. For it is a fault to vse cunning this way for feare of blame, (as the manner of some is) who will not say expresly, It is you that thus offend: but the wic­ked man, choosing rather in generall termes, and so in the cloudes, in a darke and obscure sort to vtter foorth theyr mindes, rather then in famillar and euident manner. This is too much nicenes, and it bewrayes some subtiltie in vs, some weakenes also, and want of courage to reprooue: want of vprightnesse to commend freely, and according to the truth.

The titles, the authority, the greatnes of men must not be regarded, neither must we be carried with affection toward any to peruert iudgement, no partiall dealing, no couloring or smothering of thinges must bee admitted: all flattery, smoothing, fauning vpon any mans person, fauouring one side more then another, winking at one mans fault, and wounding the cause of another, must bee banished from hence. For hee that is faultie any of these verse 22 wayes, the wind of the Lords indignation shall goe ouer him, and he shall be no more scene.

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Yea, hee that vseth any meanes to keepe backe the due execution of Iustice, or stoppeth the truth from comming abroade into the light, shall be taken at vnawares, and per­rish in a moment.

No man for that hee is terrified with the excellencie of some mans person, or place, desisting to doe his office, though he hold but a low and meane place in the common wealth, shall escape vnpunished: much lesse thē may I, that am appointed to sit here in Gods steade, and that in the Highest roome, in a matter for the Church, and that not of the smallest weight, thinke it will goe well with me, if I dally and trifle in it, if I looke more vnto men whom it concer­neth, then vnto the equitie, & veritie of the thing it selfe that is to be compounded.

CVMATA 2

THe manner which I determine to obserue herein, Chap. 32. shall not be insuch verse. 14. acerbitie as you which professe your selues the friends of Iob haue vsed, but I will shewe my selfe much more milde and mercifull toward him, I will make more fit and reasonable applications of my doctrines. You haue exceeded all modestie, I will striue to keepe my selfe within the listes thereof: you haue condemned him for his former life, when he liued in prosperitie, therevnto I cannot be induced, onely I shall reprone him for his raging against God, together with the rest of his vnreuerent behauiour to­ward him since the time of his visitation. Iob prouoked you by his speeches to deale more roughly with him, me he hath not verse 14. touched; you were moued with anger, zeale of Gods glory hath stirred me vp: for that I saw the Lords glory de­faced, my hart was wounded, and my spirit thervpon kind­led within me; you contended for the victory after a fleshly manner, because of the assembly heere present.

The arguments which I shall produce, chap. 33 verse 3. shall be * onely diuine, well premeditated; yours were intermingled with much humane Learning, or Leasing rather, and verie much extemporarie stuffe. You suppose this maketh stronglie on your behalfe, for the evicting of Iob to be a wicked man, [Page 153]that hee is handled in this rigorous sort by the Lord, who, had not his sinnes called for it, Chap, 32, ver. 3.11.12. All the matter fol­lowing vnto the 3 Cumata dependeth heerevpon. would not haue been drawne vnto it, and therefore you are contented to bee silent, and would haue this very thing, together with that his striuing against God, and calling his holines into question, to speake for you, and confute him as obstinate & wilfull, giuen ouer to a reprobate minde, a refuser of wholsome admonition, a reiecter of his owne saluation: but I am perswaded, that the Lords hand vpon Iob in that heauines, doth not strengthen at all your assertion concerning the greatnesse of his sinnes, that he hath sufficiently refelled your reasons, stopped your mouthes, with plaine and euident demonstrations, in such wise, as that you haue nothing to reply, as beeing drawne from the infallible rules of Gods word, which from time to time he hath revealed in vision, that he hath convinced also your consciences of error, ignorance, vntruth, & vniust dea­ling against him. And for mine owne behalfe, I make no doubt, though you, nor no man else beside as of himselfe, or by his owne wisedome or profunditie is able, yet the Lord is able to bring him euen by me, a weaker meanes thē your selues, to a sight of his folly which hee hath committed in this disputation, and a more reuerent regard of his maie­stie.

You see therefore what difference there is betweene the course that I shall take, and yours, what disagreements there is in our iudgements concerning Iob, and to how much bet­ter an end I hope to bring the matter? Attend now while I further shew you wherein you haue failed. Among many o­ther things which you haue lay de vnto his charge, this hath not been the least (as before I vrged) that he is a peruerse & obstinate offender, such a one, as by no meanes can bee brought to acknowledge his fault, when you your selues are culpable of this crime, and not hee. For obstinacie is not to stand stifly in the defence of the truth, as Iob hath done: but in an errour, which is your case.

Moreouer, where hee is innocent, there you labour to finde a hole in his coate: but where hee is guiltie, and to be [Page 154]blamed, there you presse not home enough to his consci­ence. As namely, that hee standeth too much in his owne light, in that he acknowledgeth not his sinnes to deserue so great punishment as he indureth; cōplaineth too extreamly hereof, is not humbled enough in his owne eyes, derogateth greatly from the Lords goodnes to make strong his owne, dreadeth not the Lord as hee ought, neither yeeldeth that obedience and submission vnto him as is due.

The latter of these two, argueth a want of that iudgment, vnderstanding, and wisedome, together with that temper in your affections as had beene requisite, for otherwise (but that ye were blinded thereby) you would not haue ouerslip­ped such manifest faultes: the former, a want of loue and equitie. Yea, it convinceth you of impudencie, that you would vpbrayde him with obstinacie for defending his in­nocencie, in whom you had seene an hatred of vice, and a continuall practise of all vertue. Righteous iudgement is ac­companied with none of all these. And in truth, these layde together, first to errein iudgement, then wilsully to persist therein, whō our experience teacheth, & our conscience tel­leth vs it is otherwise, to conceiue hardly of our brother, vp­on some fond imagination of our own, & to condemne him therevpon, without any regard of many euident arguments to the cōtrary, & those so cleer [...] to that we cannot auoid thē, but must needs yeeld vnto them, yea so forceable, that they driue vs to vtter silence, is a sin committed not onely with a high hand, but bearing it selfe against a manifest & knowne truth, with a stubborne hart and impudent forehead.

CVMATA 3

ANd thus hauing deliuered my iudgement concerning thine Accusers, Chap. 33. I now (Iob) verse 1. conuert my speech who­ly vnto thee. And seeing my words are not vaine & idle, but of weight, pure, perfect; not rash & inconsiderate, but groū ­ded in me before, and throughly premeditated for this pur­pose, not proceeding from a preiudicate opinion, but from the singlenes of a sincere verse 3. hart, from a well tempered affec­tion, from a mind rightly disposed, afford thē thine attenti­on. [Page 155]Which also thou maist do without verse 7. terror or astonish­ment, because I am not as the Lord, whose glory would o­uer-whelme thee, nor of that excellencie as the Angels, with whom thou mightest not for their beauty & maiesty (aboue that is in man) be familiar, but such a creature, into whom the Lord hath inspired a humane soule, such a one as is fra­med of the same verse, 6. matter, appointed to the same condition, of the same lineaments, proportion of body with thy selfe, and as is euery way according to thy desire. I will take ther­fore the Lordes verse 6, part, stand for the defence of his Iustice, deale with thee hand to hand, calling for no man to assist me, that so the combat may not bee vnequall as before. And though I be appointed to compound this controuerfie, and what end I make of it the same must stand, yet for all that, it shal be lawful for thee (according as thou hast often desired) to giue in thy verse, 5, 3 [...] reasons, demaund mine aunswers if thou shalt haue ought to say against that shall be alledged by me, before I grow to censure thee.

CVMATA 4

WHerefore, Chap. 34. that I may bring my allegations against thee, as I haue done against thy Accusers, the first ac­cusation which I haue against thee, is for that thou affirmest the Lord can find verse 8, 9. There is none iniquitie in mee. nothing against thee if hee would exa­mine thy deedes neuer so strictly, whereby he should afflict thee in this maner, vnlesse leaning his reuealed will, which he hath giuen as a perfect rule of our life, should goe vnto his hidden and vnreuealed will, & thereafter, not because of thy deserts, but because of his own decree, execute his iudgmēts vppon thee. When in truth the most righteous man, if hee should be handled accordingly, deserueth by reason of his transgression, not onely the most extreame temporall cala­mity that can be deuised, but endlesse torments in the life to come. For be it, that the Lord hath engrauen his will in the tables of thy hart, & many waies purged the same by the fire of his spirit, it being notwithstanding wholy corrupted, vn­lesse he should consume it all, how can it be all pure? it being deceitful & wicked, ^a aboue that any man knoweth or con­ceiueth, [Page 156]how canst thou say of it, that because of some good inclinations therein, that it is vtterly cleane from all sinne?

Hence it is, that in the defence of thine innocencie thou goest too farre, when one while thou vtterest foorth this voyce, verse, 10. My innocencie is thus, and thus, yet am I handled in this grieuous manner as you see: and herevpon complainest continually, though some-what more warilie of the Lordes hard measure which he offereth thee, in a bitter stile, and in thy heate, the fit of thy disease comming strongly vppon thee, cryest out openly of his violence toward thee: vvhen another-while thou appealest to the Lords Tribunall seate, desiring to haue thine innocencie there tryed, and that so securely and confidently, as if thou haddest to doe with a mortall man: with so little awe, and honour of his Maiestie, as if hee were meaner then the meanest vpon the face of the earth. There is no reason indeed thou shouldest yeeld to the imputations that are layd vpon thy former life: and there is as little reason thou shouldest goe about to cleere thy selfe from all offence, telling vs still that thou art pure, and there is no iniquitie in thee. What if in regard of men thou wert vnblameable, what if in regard of thine owne conscience thou were vpright, doth it therefore followe, that there was nothing amisse in thee in the sight of verse 12 God is greater then man. God?

CVMATA 5

BVt howsoeuer it were with thee before, sure I am that for this action thou art greatly to be blamed. For while thou indeuourest to maintaine thine owne innocencie, thou art so hote, Chap. 33. ver. 9.10.11. and head-strong in it, that thou forgettest the Lordes righteousnes: so that there beeing a gaine one way, there is a greater losse another way; getting honour to thy selfe, thou impairest the honour which should be giuen to the Lord: beating downe these thy fleshly Accusers, thou openest a gappe to the spirituall and capitall A c [...]user Sa­than, the better to bring his bill of Inditement against thee, and to charge thee of blasphemie: and I see not howe thou canst escape it neither, vnlesse it be so that thy hart and thy tongue haue not consented together, which is the most fa­uourable [Page 157]construction can beyeelded in this behalfe.

It must needes be confessed, that the vniust imputations of thine Accusers, laying to thy charge very confidently, one after another, againe & againe, euery one in his order, beginning, proceeding, & ending with them, things where­of thou art no way guiltie, were great meanes to drawe thee to this excesse: yet will not this excuse thee. The like must be acknowledged of the complaining of thy calamitie, so o­dious, that it would loath the eares of any man, so tedious, that it would tire the patientest spirit in the 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 [Page 158]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.

CVMATA 7

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.

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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.

CVMATA 8

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 ver. 13, vvhy doost thou striue with him? striue & strug­gle with him neuer so much about it? For is hee verse 13. He doth not giue account of his matters. bound to communicate his secrets to man? are not sundry of his coun­self so 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 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 [Page 160]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 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 verse 16, 17, 18. fore-told therein vpon him. As by afflicting of him so in verse 19. body, that hee can take no verse 20. suste­naunce, but hath a loathing of the choisest foode that can bee prepared for him: and heereby hath his verse 21, 22 flesh consu­med, his bones dryed vp, and is ready to enter into the pit.

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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 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 verse 23 out of his misery (for the Lord doth not his worke by halues.) Which if it cause in him an ac­knowledgement, Verse 27 & confession that he hath offended the Lord, and grace to Verse 26 cal vpon him in assurance of his mer­cy, he shall commaund that Prophet of his to proclaime 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 verse 25 againe, and made like vnto that it was in the prime, and flower of his time: his 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.

CVMATA 9

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 [Page 162]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 [Page 163]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 y ^t 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 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 an earnest suiter Iames 5. vnto the Lord for thee, and neuer giue ouer, vntill he hath obtained for thee attonement with the Lord, a recouering againe, or rather a doubling of the Lords fauorable coun­tenaunce vnto that thou diddest formerly inioy: I inferre this conclusion, because these things heere arising from the 31. verse are brought in according as euery thing else in Elshu. His speech looketh that way, as a proofe of the 12. verse of this 33. Chap (Viz:) I will answere thee that God is greater then man. inwarde comfort, peace of conscience, a confidence that thy sinnes are forgiuen thee, much greater then that thou haddest be­fore, which also he shall publish in the eares of the congre­gation to thy inestinable consolation, and ioy of hart. All these are plaine euidences of the Lordes greatnesse; the greatnes of his wisedome, mercy, and iustice together with the rest of his attributes, which are as vnseparable as is his God-head: aboue that which is in man.

[Page 164] CVMATA 10

THis I haue spoken not with a minde to ouerthrow thy innocency, which I wish rather thou wert able to ap­proue, that so I might Cha, 33, v, 32 I desire to iustify thee. contend for it: but that thou might­est see, what important reasons there are to the contrary. But if thou thinke still, notwithstanding I haue vsed al these prooses, to beat downe that high conceit of thine, concer­ning purity and perfection, which thou exaltest aboue the Lordes, that thou hast committed no fault in the carriage of thy selfe and thy cause, in this disputation, but art voyde of all blame, neither hast gone to far in the iustifieng of thy selfe, but giuen God his right to the full: produce thy Verse 32 ar­gumentes and disproue me: which if thou canst not doe, then let me proceed vnto that which is behind; and while I vtter it, heare me with al attention verse 33 Keep silence. and patience, and I as­sure thee the matter ver. 33, I will teach thee wisedom shall be so profitable, so necessary for thy learning, so replenished with Diuine and heauenly wisedome (for as I said in the beginning, the Lord hath in­spired it into my hart from aboue) thou shalt not repent thee of thy diligence. Chap. 34 I refer me to the Wise-men verse 2 here present, such as are able to discerne, whether in saying thou art ver. 5, righteous, innocent, & pure, God hath not done thee right, for thou hast not offended, no way deserued this grie­uous calamity, thou dost not openly speake against God? Let this whole assembly iudge, whether thou shouldest do thy selfe most iniury, (or to vse thine own phrase) belie verse 6. thy selfe most, if thou shouldst acknowledge to haue trans­gressed in this thy affliction: or the Lord if thou shouldest deny the same? Who seeth not that these and such like speeches of thine, bring thee into derision, verse 7, euen with the very scum of the world, of whom thou so much com­plainest, and make all Men of knowledge, among whom thou hast bin numbred heretofore, ashamed of thee? And in truth, is it possible any man to forbeare to scorne thee in an holy and Godly manner, thou carrying thy selfe in contemptious sort against the righteous God? No maruel though thou hast reproches cast vpon thee at all hands, and [Page 165]it be a thing as ordinary with thee, as thy meat or drinke Drinketh scorufulness [...] like waters. ver. 7 digest them as thou canst: seeing thy words, and the words of them that are at defiance with God ver. 8 agree together: thy actions, and others are very consonant? For is not this a position with such, and doe they not expresse it in their practize, that the Lords care doth not extend to all alike, good, and bad? Let a Man liue as hee list, or let him keepe himselfe within the compasse of Gods command the best he can, all is one, his regard shall be the same? And is not this also an axiome ver, 9 with thee, & doth not thy behauiour declare as much? How say ye that are men of vnderstand­ing? ver, 10 Is not this good stuffe? Can there be any greater pul­backe to the Seruants of God, then to perswade them, y ^t let them indure what they will for his sake, let them be as ser­uiceable as possibly can bee vnto him, there is no recom­pence notwithstanding in store for them: but the vndutiful, the disobedient, the obstinat and rebellious, shal be in like reckoning and account with him, for all that? If this bee not to esteeme of God as of one that hath no respect vnto his followers, beareth not a beautifull mind to such as de­pend vpon him, neglecteth the duty of equity and loue to those that haue by al meanes possible sought to please him, and to win his good liking: what may we imagin it to be? If this be not to disanull gods prouidence in generall, and his speciall prouidence ouer his Church, and Children? what shall we make of it? If this be not to turne the Lords excellent order in the gouernment of the world, into con­fusion, what is there that can doe it?

CVMATA 11

FOr the confutation therefore hereof, Chap. 34 and that we may purge the almighty of this blot of disorder, & iniustice in his Kingly office, which he holdeth ouer all the Princes of the earth, people, and Nations, as supreame-head to dispose of all things therein; and concerning all men from the highest and greatest Monarch, vnto the lowest & mea­nest subiect: looke vppe with me ye that are Men of know­ledge, to the firmament of heauen, and see what an excel­lent [Page 166]order he keepeth there: Behold the face of the Verse 15 earth, and obserue his gouernment there: consider that he alone created al things at the first in those degrees, in that good­ly and amiable order, in which they now remaine; fashio­ned them vnto that comlines, wherin they are; continueth them still in frame, that he alone (howsoeuer it my seeme to be the work of man) is the deuiser of the lawes, decrees, & ordinances of euery wel ordered common-wealth here beneath, and that as he is vnder the authority of none but hath an absolute power ouer all in himselfe, is in nature most wise, holy, righteous, aboundant in kindnesse to all, so is his eye of goodnesse reached out chiefely vnto such: his arme of protection principally streached ouer such as deuote themselues vnto his seruice and obedience, nei­ther may any shorten away or alter the course of them. For he hauing prouided them for these, the property of them must not be changed, but they must haue them in the cheef place: and first euery one according as he shall bee found most worthy, in y ^e performāce of his duty. Which course of his, thogh it be not alwaies on foot, neither wil he obserue it still, as soone, and as often as he would haue him: yet he faileth not Verse 13 euermore to keepe it first or last; in this life, or that which is to come, according as it shall seem best vnto him to put it in place & execution. But if he should deale with the godly after this rule continually, and neuer swarue from it here in this life: yet according to thy desire for thy selfe, those that are most vertuous of all other, should bee neuer the neare for reaping of any temporall blessings (no nor spirituall and eternall neither) any fauour or mercy whatsoeuer, more the the wicked. For thou makest thy sup­plycation that thy worthinesse might bee thought vppon, which alas, were it verse 14 straightly looked into, how wouldest thou, together with al the liuing, be deceiued of thy hope: & in stead therof haue the curse of God alwaies following thee at the heeles here in this life, & the sentence of death and condemnation after this life ended, to passe vpon thee and them, to the vtter consuming of al flesh verse 15. I suppose Iob [Page 167]thou art of more vnderstanding Verse 16 (and I pray thee if there be any thing in thee marke what I shall say vnto thee) then so to conceiue of him that is the founder of the law, as not to be a louer of Verse 17 equity, which is the onely thing that it in­tendeth to bring men vnto. For to giue the Lorde his due, and man his due (which is nothing else, but equity and iu­stice) is all that it requireth. And I thinke thou art of more discretion, then to beleeue, that he which is Lord ouer all the world, shoulde bee an enimy vnto right, a chiefe pil­lar to support his Kingdome. I perswade my selfe, thou wouldest not dare to complaine publikcly of a man of emi­nent place and in great estimation, for the due execution of his office, much lesse to speak euill of a King Verse 18 that com­maundeth to death whō he will, that appointeth what pu­nishment he will, how extreame soeuer vnto offenders: re­member then, that thou hast bin too forward in thy accusations against him that is highest, and most eminent, a­boue King and Kesar, mightiest and greatest Emperour or Monarch of the earth, infinitely lifted vp aboue that prince and god of this world: which ruleth in the aire aboue those glorious thrones, principalities and powers, in heauenly places: that is renowned before all, most absolute in his place, and without exception, more perfect, and complet in himselfe, then the vertues of all men ioyned together in one could make him; that regardeth not kindred, nor cun­try, nor condition, but valeweth one as hee doth another, waigheth euery one in the same ballance, putteth no diffe­rence between the learned, and vnlearned, rich and poore, Prince Verse 19 and people, but esteemeth of each person in like sort, because he made them al; put no distinction between them in nature, but framed them of one and the selfe same substance equally.

The difference that is, is for order sake among our selues, which he will haue to be kept, and an account to bee yeal­ded him according to our degrees: But in respect of himselfe, there is no priuiledge, or prerogatiue belong­ing to any aboue his fellowes: Because there is no man, [Page 168]but is his subiect, and bound in like manner as others are to obay his Lawes: to which all mankinde without any exemption are tyed, vnder paine of eternall damnation to submit themselues. Against him there is no Man that is able to make resistance, in respect of him whole Nations and Kingdomes are as one verse 15. Man, altogether vnable to withstand his power: at his pleasure these must be transla­ted, The people shall be trou­bled at mid­night. verse 20 and brought to nothing: and then too when they seeme to bee verse 20. They shall dye sodainely. furthest of all from it, must perish in a mo­ment, and come to confusion, and that without any adoe, without the helpe Shall take a­way the migh­ty without hand, verse 20 of Man: the becke of the Lorde one­ly shall either change and alter them in another forme, or cause them vtterly to vanish away, according as his will is, and so too, that they themselues notwithstanding being Iudges verse 23 shal be compelled to confesse, be hath done them nothing but right, nothing but that which is reasonable, and equall.

CVMATA 12

VVHeras therfore they hauing escaped a long time for many notorious crimes, Chap, 34 they now commit­ting nothing so foule and heynous as heretofore, the Lorde notwithstanding breaketh out against them, and bringeth them to destruction is no strange thing, because his eyes were vpon their former verse 21 waies, neither were any of them hidden frō his sight. For there is nothing past but he keepeth a regester of it, nothing so verse 22 closely, secretly, obscurely, or cunningly done, but he beholdeth it euen as clearely, as when a thing is acted in the face of the Worlde at Noone-day. Which though he wil not seeme to see for the present, yet afterward least they, or others by the ex­ample of such, should flatter themselues in their wicked­nesse, or imagine him to be forgetful of that which is past, or ignorant of that which is committed in the darke, or else vniust in suffering iniquity to goe vnpunished: hoe will make it euident to all Men, that he marked it well enough.

Howbeit euen then he will so moderate the matter, that [Page 169]their mouth shal be stopped vp from complaining of hard measure, and shall be forced to acknowledge, that it is no­thing aboue, but rather much lesse then their sinnes haue called for. If any suppose that their might or multitude, may exclude them from the hand of the Lorde, they de­ceiue themselues. For the Almighty is of power to turne their Sunne-shine into darkenesse, their glory into shame, how strong Verse 24 and puisant soeuer they be, that haue played the rebels against him: And let them be sure, though all men conceale their misdeedes, or be are them out in them, maintaine and defend them in their wickednesse, yet hee is of strength to draw them out of their lurking places, and set them vpon an open theater, Verse 25, 26 and ther to cause their ab­hominations to be written in great Capitall Letters, to bee read of all the spectators, not of one Citty alone, but of the whole company and host of Heauen and earth. And all for this cause, because they refused to vnderstande Verse 27 when they might, what belonged to their good, and contemned the God of their saluation. The cry of the poore, whome they haue oppressed Verse 28 with their infinite wronges, piercing the heauens, and ascending vp vnto his throne, hath caused the Lord to descend down, & make them feele the force of his Arme. Whom when hee hath broken in peeces, and vtterly consumed with the strength therof, he then giueth a time of refreshing verse 29 vnto those his supplyantes, establisheth peace in their borders, for the time to come, euen as longe as they continue loyall and dutifull subiectes vnto him, in such sort that no man, no Who can make trov­ble? Ver. 29 Tyrant shall be able to trouble their tranquillity, for the Lord frowneth vpon him who dareth to take his part. The hatred that the Lord beareth to the haughty and proude spirit, to the cruell and sauage hart, on the one side, prouo­keth him to pull him downe: the goodnes of his nature, k on the other side bindeth him to helpe the afflicted, and through his power he bringeth to passe whatsoeuer he wil. These as they go together, so are they vnchangeable in him, and therefore when he will shake off the yoake of the [Page 170]oppressour, be he neuer so mighty, from the neeks of the distressed people, it must be so, there is no changing of his minde, there is no perswading him to the contrary. Nay, they that shall go about to do it, though they be whole na­tions, When he hi­deth his face who can be­hold him, whether it be vpon nations, or a man one­ly? verse 29 Chap, 34 and countries: yea though all the world should be met together about it, and deale with him onely by way of supplycation, he would be so far from condescending vn­to them, that according as hoe maketh the Mountaines to tremble, so would he make their hartes to quake with the sternnesse of his lookes.

CVMATA 13

THere is no striuing therfore Iob for thee with thelord: if Ver, 31. Like vnto that, Psalme 3, verse 8 his pleasure be to afflict thee stil, thou must be con­tented with it, if to send thee deliuerance thou must praise him for it. But if it shall seeme good vnto him to be grati­ous vnto thee, and to redeeme thee out of this thy trou­ble, vpon thy calling to mind how lewdly thou hast beha­ued thy selfe in this thy misery, then there is no further I will not destroy. V, 31 danger behinde: Otherwise, his indignation shall hang o­uer thy head still, though he forbeare thee for a time. Let me aduise thee therfore, to that which belongeth to euery mans duty, which is, that though thou knowe nothing a­misse in thy selfe, yet because the Lorde is clearer sighted then thou art, cry vnto him for mercy, professe thy selfe to be ignorant of many things, and desirous If I see not, teach thou me. Verse 32 to be taught of him; vnable to stand of thy selfe, & willing to be strength­ned by him; a transgressour of his couenant, a grieued sin­ner, and that thy care is for nothing so much as to bee re­conciled vnto him, and If I haue done wicked ly I wil do no more. V, 32 leade a new life, thereby to haue his fauour continued vnto thee.

For the way that thou takest to accuse the Lord as a ri­gorous Iudge, and to assume vnto thy selfe so much wise-dome, as to prescribe him how to execute his iudgementes: is in no sort to be admitted. And be sure if thou despise my counsel and proceed in it, Verse 33 he wil not asswage his wrath, but bee incensed more and more against thee. And now thou hast my mind, against which in the defence of such absudi­ties [Page 171]as thou hast broached, I think thou canst haue very lit­tle to say, but if thou haft any thing thou mayst produce it. If thou neither wilt nor canst answer any thing for thy self (for one must needs follow because thy mouth is stopped vp) I am contented to indure the censure of thē that stand by, being men of wise dome, Verse 34.35 & iudgment, whether I haue not clearely proued thee to be a man wanting both know­ledge and descretion? My prayer therefore (for their si­lence sheweth that this whole company doth consent vnto me) vnto the Lord for thee is, that he would follow Verse 36 thee on still with his corrections, euen so long vntill thou be so humbled in thine owne eyes, that thou shalt acknowledge thy self to haue transgressed in thy answers vnto thy frēds. This my prayer though it may seem very harsh, yet surely it is such, as I knowe not how to make a more profitable for thee, because if thou shouldest be permitted to conclude according to thy proceeding hetherunto, albe it the Lorde did afflict thee at the first, for no great extraordinary or flagitious crime, yet as he hath already laid his hand more heauy vppon thee, for that thou growest euery day to an higher degree of sinne, so shal he be forced (thou increa­sing in thy contumely) to augment Verse 37 the waight thereof till he shall haue throwne thee downe vnrecouerably.

And verily it is to be feared, that vnlesse the Lord shew himselfe mighty in subduing the rebellion of thy heart, thou art growing apace into a most dangerous estate, inso­much that (say what I can in the Lords behalfe) yet thou wilt for all that clappe thy handes at me as thou diddest at thy friendes, in token of victory; wilt also multiply wordes at the length, notwithstanding thy present silence, to the defacing not of vs alone that are the image of God, but to the blemishing of the beauty of his owne honour.

The zeale of this glory of his, maketh mee to desire of him to keepe thee still vnder his chastizementes, because I know there is no better way to giue thee a light into thy errours, and to teach thee what belongeth vnto thy duty toward God, then this meanes.

[Page 172] CVMATA 14

FOr this duty thou art stil to learn, Chap, 35 otherwise thou woul­dest haue more gouernment of thy tongue, then thus to ouershoot thy selfe, and say: What Iustice may be expected at the handes of the Lorde, when hee hath no more regard of the innocent crying vnto him in his oppression, verse 3 then of the most wicked liuer. chap, 7, 20 And as for affliction, it is a great word in thy mouth * c that there is no vse of that, verse 4 & therefore for me to pray for the continuing of that any lon­ger vpon thee, whereof thou hast had too much and too re­dious a tryal already: is but a vain thing. This is that which euery man condemneth in thee for a fowle fault, which I must now againe, (and the rather, because thy friends haue not satisfied the auditory in it) take in hand to confute.

Be it therefore that the Lorde putteth no difference be­tweene thee, being a good man (for I knowe this pleaseth thee wel, and I am contented to graunt it thee for disputati­on sake) and another man that is euill, but afflicteth you both, scourgeth you both alike, and in the same measure & manner: Wilt thou challenge him for it, that is so farre a­boue thee, verse 5 as the heauens * d are aboue the earth? Why do­est thou not rather consider, that as the wickednes of the o­ther cannot hurt him, so cannot thy goodnesse Shethakim though it pro­perly signifie the vpper regi­on of the ayre, and so is vsed for the clouds, as comming of Shathak con­tundere to breake in pie­ces, noting thinnes & the subtlenes of the substance of it, yet it is taken often­times and so heere, as the matter shew­eth, for the highest part of the heauens which we see, verse 6.7, profit him or make him indebted vnto thee. For howsoeuer it fareth with the actions of men, bee they vertuous, or be they vici­ous: look notwithstanding what the Maiesty of Gods king dome hath beene from euerlasting, it doeth still remaine the same without any increase, or decrease at all: Indeed in re­spect of vs, it is otherwise. For the godly inciting others to the praising of God, and a vertuous life by their good ex­ample, the vngodly drawing on others to the contemning of his name, and casting off all care to do wel, by their inor­dinat walking: do in regard of men, added honor and disho­nor vnto the Lords kingdome.

Howbeit, this is nothing to the amplifieng or impairing of it, as it is in it selfe. For so the brightnesse of it is in that Psal. 16, 2. [Page 173]perfection, that no blotte can staine it; the glory of it in that excellency, that no beauty can bee cast vnto it, more to a­dorne it.

Vnderstand then, that if the Lord please to bestow health and other blessings of this life vpon vs, it is not because hee hath receiued any good Introduced becavse of that ver. 2, of this chap. from vs, that moued him to affect vs, but it hath proceeded meerely from his own merciful inclination. Or if he please to execute his iudgements vpon the reprobate ones, or his chastisements vppon his owne, hauing disobeyed him; it is not for that his kingdome must needs go to the ground, did he not auendge himselfe vppon the one (according as it is with a man if hee preuaile not a­gainst his enemy) and did hee not cause the otherby some feuere meanes to come in againe to doe him homage. But for that the end why he made the worlde, the preseruation namely of the elect should bee frustrate, if hee shoulde not sometimes proceed vnto iudgement euen here in this life a­gainst the one, and his ordinance and decree concerning the other, namely the saluation of their soules should bee made void (if he should not keepe them vnder discipline.) Let the latter bee thine owne estate, which if it bee so good, shall not the Lord deale well by thee in continuing this calami­ty yet longer, seeing that which thou hast hitherunto indu­red, hath not (how bitter and greeuous soeuer it hath bin, a thing that thou still complainest of) wrought that in thee (Viz) humiliation and repentance for the which it was im­posed? But if thou stil vrge, thou canst not see how this shold be, because thou art righteous; verse 2 waigh with thy selfe, that the Lord hath some good drift in euery action of his, & be­cause he inendeth nether his own verse 7 good, nor the good of the wicked and reprobate, in this thy conflict, he must needs in­tend thy good therein.

CVMATA 15

ANd I pray thee is thy righteousnes so absolur, Chap, 35 that thou needest no discipline? Indeed thou wouldst be more verse 2 righteous then God, because thou hauing bin an obedient subiect vnto him, he handleth thee like a rebel, verse 3 and when thou wouldst confer with him about it, he ch. 30, 20, 31 35 wil not be seen. [Page 174]But I assure thee he wil handle Rebbels otherwise then hee hath handled thee hetherunto, for there is a further iudge­ment in store for them, then that which is felte in this life. And as for a sight of the Lords countenance (a thing which thou often calest vpon him for) who euer hath had it during this mortality? and who euer almost hath hee vouchsafed to confer withall heere below. Those whom hee hath thus dignified and honored, being like vnto the seuen planets in the firmament, one among infinit thousands haue carryed humble and lowly minds: thou art a man of a swelling and lofty spirit, shall he lend his eare to such a one that concey­ueth no better of him, then that he is a companion for a base and vile worme of the earth? Wouldest thou haue him giue care vnto them, that cry out because of verse 9 oppression, when they er [...]e in the right maner of inuocation, as doing it with no harty affection, no affiance in his help, no remembrance of singing praises verse 10 vnto him for former mercies, together with present miseries, because ordained for their good re­ceiued. For these euen al of them must be in place, in the ex­tremest misery, otherwise there is no hope for the procuring of any blessing from the Lord.

To cry out in their affliction is the remedy which the brute verse 11 beasts and fouls of the heauen do vse: but to cry with kno­ledge is that which putteth a difference between them and vs. Though he heare them therefore when they barely cry vnto him, yet vnlesse it be done of vs in reason, in wisdome, in vnderstanding, which guide vs vnto thanksgiuing, an ac­knowledgement of our faults, contrition for them, humi­lity in his presence, dread of his Maiesty, perswasion of his power that he is able, and in his promises that he is willing, and in his compassion that he is inclined to ease vs: hee will not heare vs to our benefit and the extending of his fauour vnto vs. How then should thy prayer preuaile with him, in whom there is not onely a defect if not in al, yet in the most part of these: but also in that thou takest from him all care of his chosen, of the administring of Iustice vnto them: which is a maunifest detracting from his Imperiall state, [Page 175]Crowne, and Dignity. Howbeit as for such as direct their prayers vnto him in that manner as hath beene prescribed, though he may peraduenture, for to exercise their patience, and make tryall of their faith, deferre them for a while, yet hee doeth not euermore reiect them, but they continuing constant, doe receiue them at length in all kindnes. Chap 36 verse 6, 7 Wher­fore my counsel vnto thee is this, which both my selfe and my friends haue giuen thee heretofore, euery one in his or­der, and more then once, acknoledging the Lorde to hee a righteous iudge, submitte thy selfe, commit thy cause vnto him, confesse thou hast offended in thy Conflict, depend vp on him for the clensing thee from thy misery: for then shal thy prayer be in the right forme, and then mayest thou ex­pect some good to be towarde thee at the chap, 36, 11 last. What though thy sinnes haue derserued greater calamity? What though thy tongue hath vttred much vanity? What thogh thou hast sought to make the Lords throne the seat of iniu­stice? yet for all that, cha, 3 5 verse 15 [...] eni [...] qui [...] nihil istor [...] est visi­tat ira ei [...], brought im­mediately vp­on the coun­sell which he gaue him. v. 14 Iudica cora [...] [...] et ex specta [...] Tremeli & I [...] The reason of this answere of Iob to Elihu being not in the text, is in­serted, because it may be very wel presumed that if the L. had not immediately vpon the ending of Elihu his speech (and for this consider of the sence of chap. 36. ver. 2) giuen his sentence in this controuersie, that Iob him­selfe would haue answered as much and more vnto it. if thou first bewaile thy Pride of hart and presumptuous speeches; and then suest vnto him for mercy, he wil case thee, hopest in him he wil helpe thee, cal­lest vpon him he will haue a blessing for thee. And know for a surety, that the want of the performance of these du­ties, hath bin the cause of the heat of his displeasure against thee thus long.

I do acknowledge (Elihu) that the Lord who neuer sendeth away empty his poore suppliants, hath in fauor vn­to me abundantly inspired thee with diuine wisedome, and raised thee vp according to my often and feruent desire vn­to him to compound this controuersie. For these things are so euident, that not to confesse them twere meere wilfull­nes. I do beleeue, that holy anger and zeale for the truth, because of my friends vniust imputations layed vppon me, and mine owne going to farre, and standing to much in my defence, togither with my breaking out into vnseemely [Page 176]wordes tending vnto the Lordes dishonor, Secondly, because Elihu had little eased Iob of the anger of the Lord toward him, for though hee cleared him for his life past: yet he condem­ned him for this present acti­on. hath moued thee thereunto. And I am har­tely thankefull vnto the Lord for this mercy vouchsafed mee at the length, and euen then when I was at the pointe of desperation; and likewise vnto thee for thy loue, and faithfull dealing, Thirdly, because Sathan v­sed euen this Elihu (though a special mā) as an instrumēt to moue Iob to blaspheme the Lords name. in clearing mee on the one side to my great contentation, and the confutation of my accusers of blame in my life past, and on the other side, in conuincing me of ignorance, pre­sumption, Fourthly, because Iobe through this speech of Elihu, (though deliuered in more discretion and mildnesse, thē the rest of his friendes) yet in too much acerbity, had been brought to a more desperate estate then before, and made more head-strong in his af­fections, to break out against the Lorde, if hee had not in most mercifull manner there­vpon, straight way vttered his voyce. vntemperancy in my affections, that so I might see myne errour, bee cast downe in mine opinion, and conceiue sorrow within my selse. Howbeit some thinges there are, where­in thou doest not so well acquite thy selfe. As first, in not waighing so throughly the impor­tunatenesse of mine accusers (and those, such as I had a good opinion of in times past, touch­ing very deepely my creddite, then the which nothing is more deare vnto vs,) prouoking me to goe to farre in myne owne defence: nor the vnsupportablenes of my calamity, which made me breake forth into vnsauory speeches, and shew my selfe impatient (for such circumstances ought not to bee neg­lected by him that will duly arbitrate a matter) Then in ma­king an harder construction of my words then that I inten­ded: & whereas I deserue to be reproued, there through the heat of thy zeale (which is a common fault of most so Though this were a fault in Elihu, yet the Lord reproued him not for it, neither Moses when he brake the two tables written by the finger of God. Exod. 32, 19. Nor Phinehas Numb 25, be­cause they all did it in zeale of gods glory. Which decla­reth that they which offend this way, are to be borne with all in some measure. af­fected) to exceede the meane, and to runne out into ouer­much bitternesse.

Sharpnes I confesse was fit for mee, and so fit, that with­out it I could not haue been called home to acknowledge mine owne weakenes and vilenesse in that manner, and in that lowlinesse to bow my selfe at the feete of the Lordes Maiesty, as now I am brought: yet for any Man, specially one apointed as a Iudge in a cause to be more rough, & vi­olent in his reprehension, then y ^e nature of the offence doth [Page 177]quire, is not commendable. For concerning the former of these two last, namely, thy oner-hard construction of my words, I must tell thee that thou hast very much forgotten thy selfe, to Chap. 33 verse, 8. say that I vsed any such as these: I am Chap. 33 verse 9. pure, cleane, without iniquitie, free from transgression. Some o­thers indeede I vsed tending that Chap, 33 verse 18 way, but not with a pur­pose to iustifie my selfe (according to thy collection) before God. For I haue professed the contrary Chap. 9. ver. 2, 20.21, 14, chap. 14. ver 4 sundry times, but that I might refell the cauill of my Accusers against my for­mer life: and this, and no other is my meaning in all my speeches to the like effect.

That long Chap. 34. from verse 13 to 31. oration therefore of thine, concerning the righteousnes of GOD, though it be a worthy one, yet no­thing worth to confute any thing that I haue spoken, (for I haue Chap. 12. commended it as much my selfe) I will not denie, but that I said the Lord hath remoued away my Chap. 27. verse 2. iudgmēt, but I vtterly denie thy interpretation thereof. For I had no thought therein to disparage the Lordes vpright dealing to­wardes mee, according to thy illation; but I conceiued it in this sence, that my iudgement in the sight of men, was such as belonged to a most wicked person, and that which be­longed vnto me, was not to be made a terror vnto others, in my rare and fearefull punishment, because of my extraordi­narie wicked life, but to haue my reward; and this is remo­ued from the eyes of men with the faithfull, whom the Lord in his mercy is wont to exempt from the horrible venge­ance which he hath prepared for the vngodly.

I know well, that the righteous cannot be discerned from the vnrighteous by these outward afflictions, for that they are common as well to the one as to the other. And yet I know againe that the world is of another opinion, thinking them only in Gods fauour, that liue heere in a happy estate, which caused me to vtter forth these words, The Lord con­sumeth the Chap, 9, verse, 22 iust and vniust: that is to say, freeth neither of these from temporall calamitie: but this is farre from that thou gatherest Chap, 12, verse 27, therevpon, namely, that to studie to please God, hath no profit in it. And let this suffice to shew vnto [Page 178]thee, that thy construction of my wordes, is harder often­times then that I intended in them.

Now, that I may proue in like sort, that when thou hast iust cause to reproue mee, thou goest too farre, I will begin with that bitter Chap. 33. ver. 11, 12, 13, &c. reprehension of thine arising from these words: The Lord looketh Chap. 13. verse 27, narrowly vnto my pathes. For thou doost so take mee vp for this speech, with some other of the like nature, as if I had therevy sought to preferre my selfe before verse 12, God; or inflamed with the spirit of arrogan­cie, I had Chap. 33 verse 13 lifted vp mine arme against him. Whereas in truth, the vehemencie of my paine forced mee to vtter those words, in regard whereof, thou shouldest rather haue com­forted me, and exhorted me to constancie, then to haue ag­grauated my sinne to my further discouragement.

Sometimes thy confutation is by way of Chap. 34, verse 2 insultation, Heare ô yee Wise men, ô yee of vnderstanding harken vn­to mee; For what is this else, but in triumphing manner to call in all men as witnesses of my vndiscreetnes: sometimes thou doost number me among the Chap. 36 verse 17, 18, Elihu saith as much else­where. The for­mer place is noted though it follow, be­cause it is most euident of all other for this purpose. wicked, sometimes a­mong such with whom God is Chap. 36, verse 18, angry, as with the rebelli­ous and blasphemers. Onely this is the difference betweene thee and my other Accusers, they condemne me for my life past, thou for my present carriage in this cause. And thus I am prouoked and grieued euen by thy moderating of the controuersie, because partly thou doost not see so fully into the matter thou vndertakest, as were to be wished; partlie, because either thou doost not vnderstand my meaning in many things, or else (which is worse) thou doost wrest the sence of my words, & doost carry them to another end then they were produced by me: partly also, because the feruen­cie of thy zeale hath made thee to transgresse the boundes of modestie, and moderation in thy reproofes.

For hee that will doe good by his reprehension, must not onely looke to his groundes that they be sound, and such as cannot be confuted, but hee must haue also a regard of the manner of his proceeding therein, that it bee not in too much lenitie, nor in too much acerbitie, but sutable euerie [Page 179]way vnto the offence. Which beeing greater, the reprehen­sion must be in the more sharpnesse, beeing lesse, the re­prehension must be in the more mildnes, this last thou hast not remembred. But notwithstanding, proceede I pray thee, neither let this breake off the thread of thy speech: for I trust there is something behind, and such as shall make re­compence for whatsoeuer is past, and yeeld me much more comfort, then all the discomfort I haue hether-vnto recei­ued from thee.

Syrraxis. 18.

• Elihu.
• The Lord.
• Iob.

HEthervnto I haue beene in the confutation of those thinges which I thought to be a­misse, Chap. 36. wherein albeit I haue laboured to keepe an euen course, saue onely that my studie hath been to hold vp Gods honor to the vttermost of my power, yet I perceiue (Iob) by thy Chap. 36 verse 2. Ex­specta me pau­lulum. forwardnes to answere, that it doth not very wel please thee. Neuerthelesse, giue me leaue a little, to produce some other more cleere proofes, and to fortifie and strengthen what hath beene spoken more fully. My proofes shall be fetched from the verse 3. auncient records, and from such as are memorable, and famous in latter times, from the miraculous workes of the Lordes high and deepe wisedome: and of these I will produce as well such as are extraordinary, as those that alwayes keepe wonted and vsuall manner conti­nually.

And is it not good reason (thinke you) that I should thus search my wits and beate my braines in the Lords And will at­tribute righte­ousnes vnto my Maker. verse 3. behalfe, [Page 180]striue and contend for the maintenaunce of his credite, to free him in his good name from the least suspition of blame all the waies I can, that hath made me so noble a creature, & indued me with Verse, 4. He that is perfect in knowledge speaketh with thee. vnderstanding to see so farre into his ex­cellent and admirable works tending therevnto? For is not our learning giuen vs to that end, to honour our God that bestowed it vpon vs? And I dare auouch, that this learning of mine which I nowe professe, is most perfect, and sound indeede, most exquisite, most absolute, and without all ex­ception, & such as standeth vpon sure & infallible grounds, and that thou hast not to do with such a one as knowing the truth will deale verse 4. For truly my wor­des shall not be false. vnfaithfully with thee, in adding vnto it, or taking from it, reuealing some part, and concealing the rest, or in the misaplying of the doctrines, but with such a one as is well affected towarde thee, will truly and sincere­lie demeane himselfe in the carriage of the whole matter, both concerning the substance it selfe, and also the circum­stances aunswerable to a good Teacher pertaining there­vnto.

The propositions are the same as before, first, that the Lord hath a care of his seruants, & defendeth them from the iniury of the verse 6. Oppressour. For he is of so good a nature, & so full of compassion, that hee cannot see his suffer the least wrong but he must succour them: and though the Oppres­sour be strong, hee feareth not to encounter with him, be­cause his verse 5. Est validus et vir­tus est cordis. strength is more then all the power of man, & crusheth it in peeces, giueth also fortitude to his souldiers to ouercome. And no maruell, for beeing iust how can hee winke at the violence of the wicked, Verse, 15 or passe ouer the * wrongs of the afflicted?

Secondly, though it goe otherwise with thē for a while, yet hee lifteth them to verse 7 honour at the last, and blesseth them in the end. Thirdly, if they haue gone astray, reiec­teth them not, but reduceth and ver 9, 10, 15, bringeth them home againe by his louing verse 8, chastisements, & after their conuer­sion, comforteth theyr harts with the verse 11 sweetnes of whatso­euer earthly delights, with a reseruation also of more per­manent [Page 181]ioy to insue. Fourthly, and for the verse 12 other sort that will not returne vnto him vppon his corrections, this is my rule, that the Lorde will pursue them with the sworde, and other messengers of his wrath, neither will euer leane them, vntill he hath brought them vnto finall ruine and de­struction for their obstinacie.

Fiftly, much after the same is my obseruation for the close and cunning hypocrite, who can so finely dissemble the vn­cleanenesse of his verse 13 hart, euen then couering his fault when the Lord correcteth him for it: neither will hee be induced to confesse it, howe heauie soeuer the hand of the Lord lie vppon him, but still (though this be a meanes to heape the Lordes plagues more grieuously vppon his head) seeke to purge himselfe, and lay the fault vpon God. Such a one ne­uer cryes for mercie, neuer magnifieth the Lords goodnes, but is euer telling him of his owne deserts, and of the great­nesse of his merrits.

Both these must looke to drinke of the same cuppe, with the most abhominable and detestable liuers, who are cur off by verse 14. vntimely death, when they least thinke of such a mat­ter, euen in the flower of theyr time and chiefest iollity.

CVMATA 2

TAke heed Iob thou be not of this last ranke, Chapter 36 for among these must all such be reckoned, as beeing afflicted, wil not (though theyr hart be neuer so corrupt) acknowledge theyr faultes, but murmure against God, as if hee had done them wrong. But if yet thou wilt be an humble suter vnto the Lord, for pardon of that thou hast committed against his highnesse, I will exempt thee for this sort, and will assure thee, & as many beside as are peticioners vnto the Almigh­tie in this kind, that there is verse 15 mercy in store for them, what affliction soeuer it is they are vnder.

And if verse 16 thou haddest thus done heretofore, thou haddest beene deliuered out of the mouth of destruction before this time, which for that thou art guiltie of high treason against the Maiestie of GOD, whom thou condemnest as an vn­iust [Page 182]Iudge, is verse 17 now life to deuoure thee. For certainely hee is angry with thee in that measure, because thou submittest not thy selfe vnto him, that without hee see a relenting in thee, nothing, no not the best and most verse 18 pretious thinges in the world, shalbe taken for thy Redemption: no strength, no verse 19, power vpon earth, shall be able to reskue thee from his indignation.

VVhen hee is determined therefore to come against thee, and that his wrath shall breake forth, it shall be in vaine for thee to long for the verse 20 night, that thou mayest take thy rest. For he whose manner is, when after long forbearance he is resolued indeede to smite, not to make any truce at all, neither to giue any breathing time to him that standeth out against him.

Novve then, hee that spareth not vvhole Gene. 14, 17 Nations, but commeth vppon them in the night, and consumeth them with the sword, will not verse 22 spare thee that art but one, and such a one to as is not onely at warre with him, but go­eth about to impeach his honour; chooseth rather to accuse him as iniurious, thē to be obedient in suffering with meek­nesse, such corrections as he knoweth to be most profitable for him, for his What Tea­cher is like him. verse 22. speciall benefit if he could rightly consider of them, and therefore doth impose them.

Wherefore, euen as in thy former prosperitie, so now in this thy present calamitie is made manifest, how carefull the Lord is euermore for thy good. And this meeteth notably with thy murmuring on the contrary, in thine owne behalfe principally: but withall, in the behalfe of his Church and chosen seruants. Which poynt I will now inlarge, and de­clare how wonderfull the Lord hath alwaies beene, in the prouiding for the safegard and welfare of them.

CVMATA 3

ME thinkes it is very much, Chap. 36. verse 22. that any one should mur­mure against his gouernment, the absolutenes wher­of, all the world, in all ages, haue had such notable experi­ence, both concerning his verse 22. abilitie, wisedom, & care ther­vnto. [Page 183]He seeth and knoweth how euery thing standeth for the present, fore-seeth for the time to come what will be the euent of it, and that so exactly in each particular, a [...] nothing can be more required.

To this his knowledge and speculation, his practise is e­uery way correspondent, as beeing drawne forth proportio­nably vnto it, as by a patterne of direction. The one there­fore beeing most exquisite, it cannot bee chosen but the o­ther must be so to. And this is the forme of his regiment. Which, as appeareth by the most excellent order which he hath set, and established in all his workes, so farre is it from verse 23 Who can say thou hast do [...] wickedly? reprehension any way, as he left it to be a platforme, to guide all such as he hath placed heere in earth in the seate of authoritie.

The framing of the World in that goodly manner as wee see, was meerely his owne Who hath appointed to him his waies verse 23. inuention, and so the disposing of all matters that are done therin. For there is no man, that can challenge the least right or interest, in the one, or in the other, neither is there any man that can iustly find fault with ought, either for the portraiture, and draught which he hath drawne out, and engrossed all at once, or for his intende­ment therein, or else for the meanes which hee hath proui­ded, for the supporting of the same from time to time, vnto the end of all times, in an equall proportion vnto the first foundation.

It is a cleere case then, that order and gouernment is the Lordes right, wholy and onely belonging vnto him, as the deuiser and vpholder thereof; & the imagination of an idle braine, to thinke that hee is able, in the shallownesse of his owne conceit, to frame a Common-wealth beyond his. Which were it not layd out in the heauens, and in the earth, as a great light, & as the Marriners starre to guide our ship, there would be nothing but confusion among all people. If such a one would take a view but of those presidents, which are presented daily before the face of all ver. 24, 25 men, and hidden from none, saue those that haue no eyes to see, his mouth would be stopped vp. Call me to mind therefore such eui­dences [Page 184]of the Lords dealing as are plaine and knowne, and whereof no doubt can be made, and iudge we by them, of such works of his as are obscure: For by the Rom. chap. 1, verse 20. visible things of God, to come to the knowledge of those wayes of his which are invisible, is an excellent course.

CVMATA 4

TO see the equity of his gouernment, which is the thing now in hand, Chap. 36. appearing by the good order that he kee­peth in all his actions, the power and wisedome he is of, his mercifull and bountifull dealing to man, this is a notable way. Howbeit, though wee be neuer so skilfull in these his visible works, yet are we not capable for all that of the Lords greatnes, and the verse 26. admirablenes of those his wayes.

These wee beholding alwaies with our bodily eyes, doe rather rauish vs with theyr beautie, and cause vs to wonder at them, then instruct vs fully in those other, which are out of the view of flesh and blood, yea then bring vs to the ab­solute knowledge of theyr owne excellencie as they are in nature. Which we may perceiue by this, in that we are not able to number the Lords yeeres, or to know his beginning or ending, that so we might begin and end our reckoning. And this cutteth the throate of all curiositie of man, (and so Iob of thy to too much boldnes and presumption) that will busie himselfe in things aboue his reach, convinceth him of exceeding ignorance of GOD and his attributes, (for no more can hee apprehend his Iustice, in that height of per­fection and excellencie as it is, then his Eternitie) and so of extreame pride, that knowing nothing, will take vpon him to iudge & condemne him, in whom are Colos. 2.3. hid all the trea­sures of wisedome and knowledge. Whose iustice is as infi­nite, as Dan. 7, 9, auncient, as vnreproueable as is his power: which together with his wisedome and prouidence, how worthie, howe wonderfull they are, is to bee seene in his admirable workes which hee doth heere in this visible world. Into the declaration whereof I am nowe entring, and that for this cause, as well to make manifest therby vnto vs the righte­ousnesse [Page 185]of his iudgments, that if any thing happen wher­of we canot find out the reason, or that displeaseth vs, wee wil alwaies be censuring of the Lord about it: as also to re­straine our curiosity, that will neuer leaue medling with things that are too high for vs.

CVMATA 5

FOr if we do looke into his power, Chap. 36 which we may be­hold in his marueilous workes, wee caunot chuse but acknowledge, that such an excellent artificer must needes be no lesse iust then he is mighty, no lesse beyond vs in his gouernment, then in his workemanship: and the rather if we consider that the attributs of God cannot be But are the Beastes and their wheeles Ezech 1.19 diuided, which maketh the approbation of the one, the allowance of all the rest. The generation of the Verse 27, 28 29. Raine is an ordi­nary, and common worke of the Lorde, and though some haue attained to the knowledge of it after a sort: yet could neuer any climb vnto the reason, how a Cloud shold bee able to containe such slippery matter, consisting of so many deuisions and partes.

This is all they are able to say, that the sunne by his ver­tue draweth from out of the waters, or as they terme it va­poures, which being extenuate is resolued into ayre, which ayre remaining in the middle Region, is thereby meanes of the cold (which commeth to passe by reason that the Sun hath no resting place or reflexion there) is congealed for a time, and afterward dissolued: and then because of the grauity of it, as consisting of water and grosser matter, heauier then that element which containeth it, distilleth downe there, whether it is carried by the winds, somtimes in a greater, somtimes in a lesser quantity, according vnto the measure of the eleuation of the Meteor. But they are vt­terly ignorant, verse 29 when it shall drop downe, neither canne they define the place, or yeald a reason how it should dis­perse Secondly, shall any bee able to vnder stand the ex­tensions of the Cloude Miphresei-hab of Paras to stretch forth. it selfe into so many cuntries far distant, and lying opposite, yea diffuse it selfe notwithstanding the wind, as sometimes it doth ouer the whole face of the earth.

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They are not to seek likewise how far the noyse Teshueth a shaah the same with shaah personate to make a noice ver. 29, and so taken for the Thunder. of the thū ­der goeth, how the wind Iun. vnder­standeth this noyce to bee of the winds. verse 29 being an exhalation and higher substance then the vapours whereof the raine is ingendred, shoulde notwithstanding bee of force both to driue a­way the raine, and bring it in, in great aboundance, euen to the couering wher it falleth of the whole earth, not on­ly where it is the root verse 30. of the Sea, but to the darkening By light here vnder­stand the rain because by the comming downe here­of the light shineth forth. of the maine Continent it selfe, and the ouerflowing of it in such sort, that Riuers run in the drye places of the Wil­dernesse, whereby the people are both ver, 31, hee iudgeth the people. confounded and comforted. Confounded when it is extreame, and of long continuance: comforted when though it bee much, yet is it not immoderate. This the Lord doeth at his pleafure, when he will, and which way he will: and then he work­eth the one and the other, when it seemeth strange to hu­mane vnderstanding. With the turning of his hand, verse 32 Manibus obte­git lucem Trem. cappaijm caph the palme of the hand, of Caphaph cur­nare, to bow. And so by se­necdoche the whole hand. light is turned into darkenes. When the Sun shineth most glo­ry ously in the firmament, God commaundeth a colde va­pour to verse 33 Chap. 36 meet with a fiery exhalation, Verse 31 sucked from out of the bowels of the earth, being full of chinkes, whereby the beames of the Sun enter in, and thereby calleth for Thun­der and lightning, and so vppon the sodaine the Heauens are spread ouer with blacknesse. Seeing therefore wee are not able withall our cunning to find out the cause of these thinges, which are daiely before our eyes: what hope can we haue to come to the light of those secrets which are not onely aboue the cloudes, but aboue the heauens? Were it not then a senselesse thing for vs to censure the Lorde in that we know not.

CVMATA 6

BVt if thou shalt reply here, that the knowledge of the Raine, Thunder, Winds, and such like, is such, as wee are guided vnto, by the instinct of nature: I must returne it home againe vnto thee thus, That to diue into the depth of these thinges, as they are indeede, to procure vnto our selues such an exact, and complet science of them, as the Lord himselfe hath, were wee adorned with the rarest na­turall [Page 187]partes, with the most exquisite skill and iudgement of the best, and most experienced heads in the world, could not for all that be obtained. Nay, man in his first creation, the Angels themselues haue it not in that perfection I speak off: but they both did admire it in the beginning, and the Angels do still wonder at, and Reuel. 14, 17. magnific the Lords pow­er and wisedome therein. For the Lorde hath pitched his Verse 29 The thunders of his taber­nacle. pauilion there in the middle Region, of purpose to doe wonders, and such as shall yeald matter of admiration and praise to all his creatures, accordingly as doth euery action of his, as well the least as the greatest.

And verily for mine owne part though my skill in those things be nothing inferior to theirs, Chap. 37 that be the best natu­ralistes: yet notwithstanding must I needs confesse, that as often as I thinke vpon them, so often do such doubts arise, whereof by no study, nor conference I can be resolued.

And thereby am forced to acknowledge the wisedome of the Lord, not onely in these high my steries: but in the vilest, and basest of his creatures, to surpasse my vnderstan­ding, and surmount my wits. Hence it is that I cannot cal to mind the great raines, the mighty windes and Thunders of former times: but my hart Verse 1 forthwith is astonied at his power that is so mighty, striken with the terror of his ma­iesty that is so fearefull, and my mind pricked to the hono­ring of him, submitting my selfe vnto him, in awe, and trembling, that is so glorious, and great euery way, in eue­ry act, and worke of his, aboue that I am not able to con­ceiue.

CVMATA 7

BVt were it that I could see into all things, Chap. 36 whatsoeuer they are that belong vnto them, euen as far, & as fully as the Lord himself: I ought notwithstanding not so much the lesse, but so much the more to admire and reuerence the Almighty, to commend and extoll his excellency.

For therefore it is, that the Lord giueth vs a sight of his greatnesse, though not in that measure before mentio­ned: but so as is more meet & requisite for vs, that I should be brought to a deeper consideration of his wortthynesse, [Page 188]thereby to praise and obey his name, in more ample, and humble manner, then they, whom he hath not indued with the like vnderstanding.

But this by way of digression, because a worthy obserua­tion. Now to returne againe to my former purpose, and to shew further that we are not able to comprehēd the Lords power in ful perfection in these visible works of his, or let it be if thou wilt his greatnes (for that this lodgeth in the lap of it, al the rest of his proprieties) mark how he declareth it in the Thunder which goeth not forth without his cōman­dement. Verse 2 1 Protinus hor­visico tonitru caelum omne re­mugit: Bucha. Psalme 38. For this being his 1 mighty voyce is heard from one end of the earth vnto the other, pierceth with his light­ning (being his younger Sister, as first perceaued, but fast conceaued, which is neuer diuided from him, but cleaueth vnto him like a twin in the wombe) into all parts verse 3 of the world, euen vnto the very bottom of the sea, raiseth fierce and raging tempests, causeth terrible waters Verse 4 in exceeding great drops, and wonderfull aboundance to power down from Heauen; maketh the most Suetoni [...]s de Nerone 60. Imp. 48. mor­talià corda stra uit pauor. cruell and flinty hart that euer liued to shake, shiuer, and rent in sunder with his hor­rible cracking, Psal. 29, 89 Deutro. 8, 15 Fugere fer [...] Virg. forceth the Lyons, how greedy soeuer of their prey, to get them packing to their dens, the Drag­ons and Eliphants which otherwise neuer part without gi­uing a deadly wounde to each other, to leaue their fight, the hardy Ostrich which by meanes of his swiftnes, scorneth the Horse, and his Rider, neuer looking behind him to ply him wings & legs, to tosse & turmoyle himself in the alte, that he may betake him to his couert: Verse 2. Shimhu shamo­ha, audite au­diendo heare diligently. Berogen cum tremore of ragā tremere, ver. 2 heare diligent­ly with trem­bling. compelleth the Hinds that do most hardly Iob 39, 6, of all other beastes bring forth their young, to cast their burden, breaketh in pieces the stately and durable Cedars, Psal. 29, 5, tumbleth downe to the ground the high Towers, Aut Ahon aut Rhodopen aut alta Cerannià tele [...]eijcit Virg. lib. 1. Georg. turneth vp by the roots the strong Oakes, maketh the foundation Psal. 18, 7 of the huge Mountaines, and craggy Rocks, the very center of the earth, Quo manima metu terra tremit. Sea, and Land to tremble: and therefore as it is to bee receiued with due [Page 189]regard, and dread, and to bee esteemed as the marueilous worke of God, so is it such as may appeare, by these won­derfull effects, as the causes thereof cannot be fully attained Verse 5. Hee worketh great thinges which wee know not. vnto by the wisedome of man. I make no question but we may probably coniecture at some Plinie Natu­ra: Hist lib. 20 Cap, 43, ren­dreth sundry causes of the Thunder. causes of it: but the perfect knowledge thereof, depending vppon the Lordes power and will, and hee keeping from vs the sight of the middle Region, we canot haue, and see the error of those, that professe great skill this way. For they suppose that the thunder must take a time for generation, when the Lorde no sooner speaketh ver. 6, for that which is there applyed to the Snowe may as truly be affirmed of the thun­der, and the meaning ther is as Gen. 1, 3 concerning the light: namely as soone as euer the Lord com maunded snow to be, it was. the word but it breaketh forth in a mo­ment. Which may be truely auouched also if the Snow ly­ing vppon the earth like Wooll, of the soft shewers which proceede of his fauour, of the violent, and tempestuous storms, tokens of his wrath compelling man, Verse 7, 8 Chap. 37 and beast to his harbour, and not to dare to looke out of their doores, namely that the lord hath them at command in an instant. And this doth augment the greatnesse of the worke, being otherwise worthy of eternall praise and admiration, and declareth our vnablenes to come vnto the complet know­ledge thereof.

CVMATA 8

PAsse we thē from hence vnto the Verse 9 whirle-wind, which the Lord, when it is shut vp within a thick cloud, [...] it were in an inward preson, vnder many lockes and keies, causeth to issue forth with great force, and a mighty noyse, with aboundance of rain vpō the fal therof to poure down. And forthwith vpon it, the scattering North wind to come in, dispersing the Cloudes, clearing the ayre, drying vp the moysture, lessening the slouds, turning the earth which see­med before to be molten euen as wax against the sun, into as hard Verse 10 a substance as the Clay in the middest of Summer, changing the liquid waters into as firme and solide a body, as the Iron, or Adamant it selfe: and though there be many clouds Verse 11 threatning moysture, yet for al that it neuer suffreth them to take effect, but tossing them to and fro in the ayre, chasing them as a Partrich on the Mountains, leaueth them [Page 190]not vntill it hath wearied them in their course, driuen them to such an exigent, that they must needs yeald themselues and vanish away, euen those that are ioyned with Thun­der & lightning, being the fullest, and forciblest of all the rest. Verse 12 Thus interchangably, now after this manner, now af­ter that manner, doth the Lord by these Meteors bring to passe: whatsoeuer he hath before determined vpon the face of the earth. Sometimes for the Verse 13 good of man, as also for the good of the residue of his creaturs; somtimes for his pu­nishmēr, that in y ^e 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 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 y ^t 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 afflictiō? 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.

CVMATA 9

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 administratiō of iustice: that there is nothing in God, but thou art capable of it, be­cause [Page 191]euen this that is so common thou art ignorant of, how the Lord will dispose 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: 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 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 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 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 momēt, 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 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 [Page 192]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 Mirabilia perfecti scienti­ [...]s. The won­derous works of him that is perfect in knowledge. verse 16 in­deed if we might beholdal, or but apart of y ^t 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 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 [Page 193]the bed that is vnder it, and through there excluding of the coole ayre from vs, causeth vs no lesse to sweate then they that are shut vp in a close house, which hath a great fire in it, may be a reason of the present heate of the body, but of the sodaine alteration thereof from heat vnto colde, in re­spect of the principal cause, which is the change of the wea­ther, no reason can be yealded. Which argueth the ignorāce euen in those things that belong chiefely, & most proper­ly vnto him: and againe, the most perfect, According to that which is written in the former verse being the 16. of him that is perfect in knovvledge and alsufficient vnderstanding of the Lord euery way, that hauing indued man with such excellent wisedome, hath notwithstanding better skill in the state of his owne body, then he himselfe.

CVMATA 10

THus impotent and weake of iudgement art thou Iob when thou descendest into thy selfe, Chap, 37 and there makest triall of thy cunning: but alas, how poore is thy learning; when thou lookest vnto higher matters, and ascendest vn­to the firmament verse 18 Shathaki [...] of Shathak contū ­dore, shewing the teunity of it, in latin either the skie. Coelo tegitur quì non babet vrnam. that is next aboue the clouds, and lyeth betweene them and the Stars, which is so large & ample, that it couereth the earth from one end of the World vnto another alouer, & is a fairer ornament vnto it, more beau­tifull to the eye then the most costly canopic in the world: much more thin and subtill then the ayre below, and yet far stronger then it: neuer was Saphir stone or Cristal more cleare, and yet neuer Adamant more firmely compacted together, euen like vnto the matter of a Looking Glasse when it is in the melting, of passing brightnesse, lying also close together, as all things that are molten do, and there­fore as fast and surely conioyned together, as Iron when it is souldred into a Rocke with lead.

Couldest thou haue framed such a piece of worke had­dest thou bin with him in the beginning? or couldest thou now make the like if need were? I am such a dullard, and verse 19 so grosse of vnderstanding, that I am able to say nothing belonging to these things, and so in like manner am I Verse 20 able [Page 194]to answer nothing for my selfe when the lord that is of in­finite wisedom and iustice afflicteth Verse 20 me: & I dare auouch there is no man of iudgment but is of my mind, and think­eth if hee should not onely stand out against him himselfe with open face, but desire to get another to ioyn with him & mutter likewise against him in a corner, both which thou dost: he must needs be confounded with the maiesty of his presence. Teach Tel vs what we shall say. Verse 19 me therefore I pray thee, with these that stand by, so to order our words when we come before the Lord, and so to dispose of our defence, that wee may see it will be accepted; and as in the beginning, so now againe I promise thee that I will for my part (and I make no doubt but they will doe so too) stand forth to iustifie thee. Yea, (though it be such a matter as maketh me tremble to speak of it) euen before the Lord himselfe, that is most feare full and terrible to them that contend with him. But thou art a man of a more pure conscience, passing rare partes, and therefore dost not feare any thing.

CVMATA 11

BƲt all this while (to say nothing because it is inuisible of the exceeding glorious seat of the Angels & soules of the Saintes, Chap. 37 which notwithstanding howe spacious, a spectacle soeuer, is not of compas [...], nor state enough to contain all the Lords counsels) my speach hath nor reached so high, as to the lowest of those shining verse 21, 22 lampa of heauen, being a visible place, and such a one without the which the light of the Caudle of our eye could no longer burne. Howbeit in th [...] subiect (because Eliphaz hath been large in it) I will vse one instance onely, but such a one, as shall so cut the combe of that high conceit of thine, that thou art wiser then God, more righteous then hee, that after thou hast hearde it, it will make thee leaue thy crowing in like sort all the daies of thy life.

Zahab aurum gold verse 22 because the clearing of the heauens comming from the North, is like vnto the colour of Gold. The North wind comming in with his golden blast, cha­sing away the clouds, and purging the ayre of all that may [Page 195]hinder our sight, art thou able Iob with open eyes stedfast­ly to behold the bright beames of that glorious creature of God, the sun shining at noone day in the Heauen? Can it be then that thou shouldest be able to beare the maiesty of the Lordes presence that is tenne thousand times brighter? Can it be that thou shouldest see Verse 23 further into the matter of equity then he doth, that is of that excellēt glory? Leaue off therefore thy contending with God. For beside that he is a consuming fire to all such, hee hath all power He is excel­lent in power Verse 23 in his hāds, insomuch that thy very own strength lyeth in him to dispose of as he listeth, to withdraw frō thee when he plea­seth; neither do thou beat thy brains any longer about his counsels, for he hath hidden them in a He is excel­lent in iudg­ment, he is aboundant in Iustice, v, 23 bottomlesse depth: And look, looke I say, vpon the Lordes mercies how they ouerflow, & cease to conceiue of him as a rigorous Iudge, or vniust in his afflictions. Lastly, let this compassion of his that he hath spared thee from destruction, hauing been so presumptuous, moue thee to conceiue more meanely, nay, more odiously of thy selfe & more reuerently Verse 24 of his glory (and to this ende haue I pressed thee so much there­withall) least he viterly cast thee off. For they that will lift vp themselues aboue their maker, deserue no other fauour but to be throwne out as fuell for Hell fire.

Chap. 3 [...]That this controuersie might haue a finall ende between you, without any further contention, and remain in perpetuall record for instruction to all future posterity, as also that thou (O Iob) mightst hane a more effectual feeling of my greatnes & righteousnes aboue thine owne, I whose name is Iohouah, Iohouah of haiah to be, for that he giueth being to all things. fignifieng that I am he onely which hath a being, without whom nothing in heauen or earth could remaine or bee, from whom whatsoeuer vertues man is a­dorned withall do proceed, which name is a pledge euer­more of my fidelity in the performance of my promisses to my seruants, and none to be forsaken that cleaue vnto mee: which is a name of terrour, Genes. 15.7 & 28, 13, Exod. 6, 1 and Exod. 4.22 & 5, 1. renown: (I say) whose name is Iohouah, am heere descended downe in a whirle­winde, accompanied with Exod. 6, 3 & 14, 4 thunder, lightning 1 Sam. 12, 17 Ezech 1, 14 and great [Page 196]raine: and do ioyne with Elih [...], and wil prosecute the mat­ter of my power as a warrant for the truth of his doctrine spoken to this purpose.

The Verse 2 cause that moueth me vnto it, is partly the vnad­uised speeches voyde of vnderstanding and iudgement, which haue eftsoomes slipped from thee, and among many others worthy of reprehensiō, those which thou hast spent about inquiring into the reason of thy visitatiō, which thou oughtest not to haue done. Specially both to demaund the question, and resolue the doubt, and to determine in such manner, as that it is not for thy sins, making thereby thy selfe no sinner, putting thy auditory in doubt, whether ori­ginall corruption, were a sin deseruing punishment: and not contenting thy selfe with thy affliction vntill I had re­uealed it vnto thee. As being ignorant that my iudgments how secret soeuer they are, yet are they alwaies iust.

And partly, because throgh thy so immoderate complaints and so without al measure of thy calamity, thou hast offen­ded the hearers, and made them to thinke that the Lorde (in thine opinion) did put no difference between the good and bad, but did handle them both alike, ayming at one and the selfe same end in each of them. And partly for thy so eager defending of thy innocency, and that without all measure, as hauing neuer done with it, neuer spoken en­ough of it, together with an vtter forgetfulnesse of my righ­teousnesse: Where by thou hast giuen an occasion to al that heard thee, to conclude from thine owne mouth, that thou holdest thy selfe more righteous then I: confirming them likewise in this their opinion, by challenging me often ve­ry boldly, without all reuerence and dread of my maiesty, to giue thee a day of hearing.

Thus hast thou by thy vnskilfull, and vndiscreere carry-age of thy cause, both obscured thy selfe, defaced thy reli­gion, and also impeached my iustice, weakened my pow­er, darkened the brightnesse of my glory and renowne. And thus farre haue I suffered thee, answering nothing in [Page 197]myne owne person, to thy obiections made against me vn­till now: and that onely in a word. Now then giue me Verse 3 leaue a little to reply vnto thee, and prouide thou thy selfe by all meanes, gather thy strength together, stirre vp thy wittes, take courage vnto thee, and answer me. First of all, I would gladly know of thee, that seeing I made Man of the earth, how it covld be that I should have thy helpe or covnsell, or any Man beside, when I founded Verse 4 the same? Thou professest thy selfe a great Wise-man, and wilt teach me how to gouerne: I pray thee resolue mee this doubt: what Verse 5 squire or line vsed I for the fashioning of the worke being so comely, or the hand of what Ma­son or Carpenter called I for, to lay the corner stones and pillers for the ioyning together, & supporting of the whole building, or of what matter they were off? For the earth being the foundation Verse 6 of the Worlde, and that vppon which the heauenly spheares are turned about; the other three elements of water, ayre, and fire, doe leaue, and be­ing of it selfe of that exceeding great waight: must it not of necessity be both well vnderdroped, and firmely compac­ted together?

Looke vppon the glistering Starres, verse 7 that are wont to shew themselues so bright and cleare before the morning, do they not in their shining commend the excellency of the worke of my creation, and proclaime my praise through­out the World to be inestimable? So likewise, doth not that innumerable host of Aungels, the Noblest of all my creatures, and nearest vnto me and in that respect my Sons, extoll me for my vnsearchable wisedome therein? And thus they did forthwith after I had framed the Heauen and the earth, applauding my skill, and greeting me with praise.

So did the heauenly bodies in like manner, lighting vp their Torches all at once, standing euery one in his due or­der, flaming forth diuersely in an equall and distinct sort the one from the other, make a sweete harmony and song [Page 198]of degrees lifting vp their voyces in their kind, in the high­est note of admiration.

But though the diuine spirits and celestiall company of heauenly Souldiers, did vppon the sight of that exquisite worke of sixe daies, sound forth with ioy and gladnesse Hymnes of holinesse, reuerence, and honor vnto my name: yet far was it from them to take vpon them such state as thou dost, namely to seem companions and equals with me in the worke, or to intrude themselues into the possession of my prerogatiue, titles of Creator, Gouernor, & Disposer of the world.

Now from the stars and seat of glory, go we back again to the Sea, verse 8 an element adioyning to the earth, where we began: and tell me when it proceeded forth in mighty and violent streames out of the womb of the deepe, and that in so great aboundance, as it threatneth the couering of the face of the whole earth, as before? Shew mee withall whose helpe I vsed for the shutting it vppe within certaine boūds? And to speak as it is, the diuision of the Waters be­ing made in a moment, and the struggling of this great Babe the sea, at the same instant: if neede had required and helpe might haue beene had, how could I so much as haue consulted with any, much lesse haue obtained ayde for the staying of her huge waues, swelling vp to the Heauens, and swallowing all?

No, no, there was none that had or could haue a hand in it but my selfe alone. I tooke her as soone as she was born, how vnweeldy soeuer, and bound vp her feete from spraw­ling any further then the lap of the sand, and shore of my decree. I alone lapped her in swadling cloutes vrese 9 couered hir face, and laid her in the Cradle of the thicke Mystes, which I haue appointed as Chaines verse 10 to restraine her force. I haue cut out for her a Channell to walke in, and set my verse 11 com­maund vpon her backe, that for all her big and lofty lookes, she offer not once, no not so much as the breadth of a naile to exceede her compasse, though fixed in plaine and euen [Page 199]ground, as oftentimes it is, where is nothing to make re­sistance, euen as if the hard and high Rockes, or stately hils mounting vp to heauen, were opposed against her to keep [...] her in.

CVMATA 2

THY dayes are nothing to the creation of the World, Chap. 38 & the creation of the world nothing to my eternity: Is it likely then, that thy experience should bee more then mine, to rule and gouern? Is it likely that thou shouldest cōmand the Sun Verse 12 to arise at thy pleasure, appoint it a place where, and when to come forth, that was so long before thou wert borne: or set him downe a better course, for the discouering Verse 13 of the works of darkenesse committed vpon the earth?

Specially when as his beames now go from one end of the fame vnto another, reach vnto the very vtmost partes thereof, & suffer nothing to bee hid from her light? when as in the night verse 14 the earth seeniing to be as a lump of clay in the hand of the Potter, without all shape and forme, his beames, euen as the hand of the Potter the Clay, bring it to a passing comlinesse, and make it like vnto the cutious worke, and sundry costly colours of the Painter, which hee had shadowed before with some course cloth?

And thus changing the earth Verse 15 put a cleart difference betweene them (as altering therein the how of them that were iolly fellowes in the dark, none otherwise then long wearing doth a garment) & the Godly, that so these may produce their euidences against them, for the hauling of them to the iudgment seat, whereby the knot of their con­federacy may be layed open, their power broken, & their pride cut downe by the Sword of Iustice.

There is as little probability for it, that thou should­est be able to descend downe into the bottome Verse 16 of the deepe Sea, take a viewe of her Springes, and emptye [Page 200]her Channell of Waters, or Verse 17, 18 into the lowest pa [...]tes of the earth, where is such darkenesse, as Death may seeme to haue builded her Chambers there, to behold the mineralles and inestimable treasure that lyeth hidde in the deepe pla­ces: Verse 19, 20 or thither whether the Sunne and night goeth when they leaue the Climatte where thou inhabitest. For the knowledge of these thinges requireth more antiquity then the state of the World it selfe, which when it was framed alas poore man thou knowest Verse 21 not thou shouldest haue a­ny being at al, much lesse liue a long life, to come to an ex­perimentall vnderstanding of them, if so bee that might bring it.

CVMATA 3

ALL this while I haue insisted in matters belonging to the creation of the World, Chap. 38. now I come to such as be­long to the gouernment of the same, and those very fami­liar and vsuall: shew me therefore Iob where is my arm [...] ­ry where I lay vp my weapons of snow, Verse 22 and Haile, which I keepe alwaies in a readinesse for mine enimies, Verse 23 howe the lightning should breake through the thicke cloud, or deuide in sunder the furious East winde? Who but my selfe can so place the Spoutes Verse 25 in the Cloudes, that they shoulde poure downe Raine in such aboundance to the making of the barren Wildernesse verse 26, 27 most plentiful, and yet leaue the Vallies to be scottched of the Sunne; so dispose the Thunder and the effectes thereof, that it should bee in one Countrey, and not in another, in one Citty, and not in the next adioyning vnto it.

Canst thou ascribe the cause verse 28, 29 of the Raine, Dew, Frost, Ice, and the congealing together of the deep Waters, that for all their largenesse and profundity become like vnto the hard verse 30 Marble Stone to any other then to me? Doth it not rest onely in my power, and prouidence, that there should be an order kept in the falling, and a time appoin­ted for the comming downe of these?

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And though I obserue and order, and ordaine ase [...]son for these, yet what man is there, that is able to define the maner, the measure, the place, the time precisely, when these shall descend? The foure Seasons verse 31, 32. of the yeere, Genes. 1, ver. 14, 15. 1 Vergilie, seauen stars. 2 In his girdle are the bright stars called our Ladies waine. 3 Cains maior, or Sirius. 4 Boo­tes Latine, his constellation cō ­sisteth of 22 starres. This star seemeth to bee named before the rest, and for all the rest, be­cause he is first seene next vnto the tayle of the great Beare, whose constellation wee call Charles waine. differing the one from the other, the pleasant Spring, guided by the 1 Pleiades, the cold Win­ter ruled by 2 Orion, that draweth together, & bindeth the earth (as it were) with cordes, hote Summer, swayed by Mazzoreth, as the 3 Dog starre, blustering Autumne, gouerned by 4 Arcturus, with his constellation, together with the great Beare, are ordered by mee vnder the conduct of these. Neither maiest thou, or any man, alter them from that course which I haue appointed, disposing them sometime after this sort, and sometime after that sort, and not tying my selfe to any set rule.

The cause also why the Verse 33 Heauens should alwaies goe round, the Planets be euer in motion, the one this way, the other that way, and yet keepe a constant course, what are the effects that they worke when they raigne, what order and time they keepe in theyr raigning, what power they haue o­uer the inferiour bodies, as to say certainely thus it is; these vndoubtedly be their opperations, is vnknowne vnto thee. Thou canst not affirme there is no more to be learned this way, then that thou conceiuest, thou canst not giue a parti­cular instance, what shall be wrought when such a Plannet raigneth.

CVMATA 4

THy verse 34, 35, power commeth as short as thy knowledge, Chap. 38. thou canst not cōmaund the Clowdes, nor the Light­ning, and for that knowledge to which thou hast, haddest thou it not from verse 36.1 Iesapper. verse 37 me? But for 1 thy power, canst thou tell which way to make the Heauens as Cristall, or else to cause the tables of the clowdes to power Shacab is so vsed Exod. 16.13. verse 37. Huius, cap. 38 downe for the binding together of the dust, as the leauen doth the meale, and fastening together of the clots rent asunder before, and [Page 202]scattered abroade with the drought.

Take therefore these things vnto thee, as lights to shewe thee thine owne ignorance and wants, in respect of me. And if my power in the creation of the world may not satisfie thee, then looke into my wisedome, in the vniuersall go­uernment of the same: and if this neither may not suffice thee, attend while I declare vnto thee in sundry particulars, together with the former, my goodnesse also, that so thou maist vnderstand at length, that forasmuch as thou com­mest so much behind me in all these, thou maiest acknow­ledge, it cannot otherwise be, but for Iustice likewise thou must needes giue me place.

VVherefore, hauing gone through the Heauens, the Ayre, the Earth, the Sea, the Deepe in the generall, I vvill nowe make it manifest in more particular manner, that so thou maiest haue no way left thee to auoy de my arguments, but must of necessitie be driuen to yeelde that thou art con­victed.

CVMATA 5

AMong the Beastes, Chap. 39, the verse 1, Lyon, the King ouer all the rest, beeing insatiable, both the olde and the young, vvhich walke in the Deserts in troupes I satisfie, prouiding them foode enough in the barren Wildernes, so that they range not out from thence. I teach them to keepe them­selues close, and to verse 2. couch downe in their Dennes and lur­king places, whereby they may ceaze vpon the pray, which I offer vnto them daily in such plenty, that they are glutted there-with. Where hast thou to fill the bellies of these, so many Heardes, so many Droues, that a whole Country would not containe them, a worlde of prouision content them?

Among the Birds, the verse 3 Rauen beeing mostrauening & greediest, I feede aboundantly with his young, euen then when there is no hope. These crying vnto me for theyr re­leefe, I supply theyr neede to the full, I am better vnto them then their owne Dammes that beget and hatch them. For [Page 203]I harken vnto their complaint, and fill theyr crops with my hidden treasures.

Couldest thou deuise, how eyther to furnish the old, be­ing great deuourers, and whereof all places are replenished, liue very long, are not diminished, but multiplieth dailie, because of theyr great subtiltie and fore-sight, with necessa­rie foode, if the charge thereof were committed vnto thee? Or else, when they leaue their young destitute, giuing no care at all to their pittifull lamentation, couldest thou in­uent any meanes, for the preseruing of the liues of the yoūg that were neuer fedde by their Dammes?

The verse. 4 Wild-goate, and the Hinde, that so hardly bring foorth theyr young, diddest thou prescribe them a time for it? Though thou obserue their verse 5 rutting time neuer so well, canst thou set downe the very moment when they shall calue, that so thou mightest prouide for them the hand of the Midwife? They that see them in their verse 6. trauell, would thinke it vnpossible that both they and theyr young should scape without death; yet I so order the matter, that their la­bour is no sooner ouer, but all theyr griefe is gone, and that their young come forth into the world without any verse 7. bruse, hurt, or blemish at all: yea, so farre are they from any maime or impediment, that for nimblenesse and swiftnesse they excell.

The verse 8, 9, 10 11, 12, 13, 14, 15. Wilde-Asse and Vnicorne will not beare the yoke, they haue not their vntractable nature from man. The one, hee regardeth not the fatnes of the Valleyes, con­temneth the societie of men, liueth one'y, and delighteth himselfe with the gleaning of the parched Wildernes, and as barren (in a manner) as if it had beene sowne vvith salt. The other, though hee bee strong to labour and till the ground, yet so sauadge is hee, that hee will sooner die then be drawne vnto it. Is it in thee Iob to sustaine the life of the Wild-Asse with such slender repast, or to beget such wild­nes in him, and in the Vnicorne?

[Page 204] CVMATA 6

I Cloath the verse 16, 17 18, 19, 20, 21.1 Pelarges. 2 Premia, co­nos bellicos, et galeas ador­nantes, penna. Plin. Natur: hist. lib. 10. Chap: 23.3 Fessos duces ad terga reci­piunt. Plin. li. 10, cap: 23 4 Genetricum senectum invi­cem educant ibid: Peacock, Chap. 39. & not man, (not Adam in the state of his innocencie, (all that he did was to giue a name vn­to it) much lesse then Iob springing from his loynes in his corrupt estate) with that surpassing, pleasant, and beautifull array, with those shining and glistering colours. I put on those 1 partie-coloured feathers of the Storke, and those great and braue 2 pinions of the Estrich. Into the Storke I infuse such a singular care and loue to his 3 Guides and 4 Dammes, such a wonderfull forwardnesse to support and comfort them in their neede, as is rarely found among the sonnes of men. Into the Estrich such crueltie, that shee for­saketh her nest without all regard, and giueth no care to the Iob, 30, 29, Micha. 1, 8. The word is Iahauah in these places, & heere in this, yet diuersly translated, as sometimes an Owle, some­times an E­strich. pittifull cry of her young: yet for all that I preserue Estrich by sundry Inter­preters. thē vnder my wings, hatch them, feede them in such sort, that they grow greater then any Birde, taller then the Horse and his Rider, and swifter to of foote then hee, though neuer so excellent, neuer so much vsed to the race, yea such as scor­neth him for a Lubber.

And as for this noble creature the verse 22 Horse, with the Hawke and Eagle, whence haue they theyr courage, valour and swiftnes? Thou seest Iob how terrible the Horse is, his neying like vnto the thunder, his verse 23, 24, 25, 26, 27, 28, 5 Such as Gualt: vppon Ioel reporteth to haue come into Germany anno: 1545.6 Curfibus auras prouocat Virus Geri: 7 Vix summa vestigia ponit arena. 8 Qualis Ityberboreis aquilo cum densus ab oris incubat. snorting, the tossing and flinging of his head, the trampling & sounding of his feete, like vnto the rushing in of swarmes of 5 Locustes, the sight of the sword, the ratling of the speare, the noyse of the trum­pet is his delight: When hee heareth the shouting of an Ar­mie a farre off prepared to battle, no kirbe can restraine him, but 6 flings away, and 7 voydes ground to goe against it, as fast as if hee flewe in the ayre, and striued to match the 8 North winde in fiercenesse. Can hee haue these thinges from thee, that art of lesse force and celeritie?

[Page 205] CVMATA 7

THe Hawke he mues himselfe, Chap, 39, and verse 29. gets him into the South. VVhere hath hee this vnderstanding, where this knowledge to finde that his pray is there, and so betake him to his winges and followe after it? Can hee receiue it from thee that art Ietem: 8, 7, verse 30.31 32, 33.1 Valeria mi­nima magnitu­dine. Plin: lib. 10, cap: 3. Meneth [...]s ela­chistos. Arist: hist: a­ni. lib: 9. ca. 6.2 He is not a­fraid of thun­der, Negant haue alitē ful­mine exani matum ides ar­magera Ionis. He fighteth with Dragons, Esti aetos kai dracoon Pole­mia. Ari. hist. Anni: lib. 9 ca. 4. He prayes vpon the Ser­pent. Trophen poieitai Tons o­pheis oxucop­states. 4. She killeth her young that cannot looke with opē eyes vpō the sunne without shed­ding of teares. Apocteinei ta tekna [...]on [...]i o­phthal [...]i pr [...] to [...] helion dakrusosin. Arist. ibid. lesse prouident?

The b Eagle, that is the hardiest of all Birdes, and yet but 1 small in quantitie, which taketh her flight and soreth aloft, higher then any fowle, which abideth and buildeth in the toppe of the steepe and craggy Rockes, discrieth the carkasse a farre off, feedeth her young with blood in steade of water, had shee these properties of 2 magnanimitie, wise­dome, 3 sharpnesse of sight, 4 crueltie from thee? Novve then, that sayest thou to all these thinges, is there not some misterie in euery one of them, more then thou art able to attaine vnto?

Couldest thou haue framed the world, disposed and or­dered the same in better sort? Couldest thou haue made it more rich, more comlie, couldest thou haue prouided for euery creature therein more conueniently, for any more bountifully & costly then I haue done? Canst thou charge mee with iniustice in any one thing in this large recitall that I haue made? VVhere doost thou finde in all this Cata­logue which I haue vsed, crueltie, oppression and tyrannie, such as thou throwest vppon me in regard of thy selfe? Nay I will yet goe further with thee, art thou able to giue me one action that euer I did, fince I first framed the world, where. I haue not shewed my selfe exceeding Exod. 34, 6, 7. pittifull, tender­harted, full of compassion when an offence hath been com­mitted against mee, slowe to displeasure, of power to for­beare anger, easie and readie to forgiue whatsoeuer hath beene amisse?

Behold therefore more cleerely then in a Cristall glasse my wisedome, both in the creating, and also in the dispo­sing [Page 206]sing and ordering, as well of the dumbe and insensible crea­tures, as of those sensible creatures now mentioned, is more then thou art able to comprehend. And therein consider, that the misteries of my high counsels, which I haue decreed vpon the sonnes of men for their gouernment, be too farre aboue thy reach; my prouidence likewise for my children, my iust dealing toward my seruants, my compassion toward my beloued, the stampe of mine owne Image, beeing such & so great as thou hast heard toward the vnreasonable crea­tures, must needes be very large and aboundant.

CVMATA 8

BVt what meanest thou Iob, Chap. 39. verse 35 art thou blanked alreadie that of late wast so bold? Hast thou now neuer a word to say, that weariedst mee heeretofore with thy sures to di­spute with thee? Must I now after so long discourse, waight and stay for thine aunswere, call vpon thee againe for it, that wast so full of arguments vnto thy friendes in thy defence, before I can haue it?

The multitude of my Obiections peraduenture confoū ­deth thee, or perhaps they are too deepe for thee, or so waightie, and such manifest truthes, as no reply can be made to them, or else thou art rauished with the admiration of them. Waigh then with thy selfe how vnequall GOD and man are matched together in disputation, waigh with thy selfe, how short thy wit is, howe shallow thy iudgement in respect of the Lords? And then looke backe vpon thy fol­lie, in beeing desirous to contend with mee, thy vnaduised­nes also to take vpon thee to instruct me in my office of go­uernment, and thy want of vnderstanding, to thinke thy selfe able to diue into the depth of my bottomlesse counsels, thereby to fore-see my drift in thy visitation. But if the mul­titude of my Obiections ouer-whelme thee, take any one of them, the weakest and meanest as thou supposest of all the residue, disprooue that, convince me of defect, cyther of power or wisedome, prouidence, iustice, mercie therein, or else find out all the hidden vertues that are in it.

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Take thy choice of these two, doe one of them if thei [...] canst, which if thou canst not, yeelde thy selfe in a fault for that thou hast so often called my righteousnes into questi­on, stoode so much in the defence of thine owne righteous­nes, complained so much of thy affliction, and searched so farre into my secretes, beeing most difficult, altogether im­possible to be waded into of any mortall man.

I acknowledge my vilenes and basenes, Chap. 39. This Iobs re­pētance is but in part, for here is an acknow­ledgement on­ly of his wāts, no cleere con­fession that he hath offended, not that humi­liation of hart, nor cōtrition, which the lord requireth of his obedient seruants, & he afterwarde sheweth foorth, chap. 42. a verse 37, 38. 1 Hee promiseth fayre for the time to come, but that is not enough, without a bewayting of his finne [...] past. in compa­rison of thee (my Creator) which art farre more excellent, perfect, and holy, then any of thy creatures: of more iudge­ment also, and wisedome in thine aunswers, of more autho­ritie and equitie in thy gouernment, as making all things in Heauen and Earth to stoope at thy becke, and to be silent before thee, as ruling so, that no man may iustly conceiue the least dislike, no not in any one particular action of thine. And therefore I heere promise, before thy great and feare­full Maiestie, (that may it please thee to affist mee with thy grace) that I will abstaine heereafter euen from a good words, and I true aunswers, which may seeme to carrie any shew vnto men, to derogate neuer so little from thine either iustice or wisedome, or power, or merey, or else prayse and exaltation.

Syrraxis. 19.

• The Lord.
• Iob.

BVt that thou maist be as yet more humbled through the sight of thine owne weakenes, Chap. 40. make a more euident, plaine & particular confession of thy misdemenure toward mee, be so far from commending any thing in thy selfe, verse 1, 2, 3. that thou renounce viterly thine ovvne [Page 208]goodnes, and stand wholy vpon the commendation of my vertues: I haue raised vp againe this vvhirle-wind, and will proceedea little further in the declaration of my greatnesse. But first I would haue thee openly to cōfesse, that thou hast done mee iniurie, in charging mee with vniust dealing to­ward thee. For haddest thou no way to cleere thy selfe from a notorious Offendor, but by condemning me of seueritie, and vnrighteous iudgement, in that I afflicted thee? For albeit it be granted that I had another drift in it, then to pu­nish thee for thy wicked life, canst thou therefore say that thou diddest not deserue it, when the least sinne that is com­mitted, yea when there is no actuall transgression at all, as in Infants, there notwithstanding eternall torments are due? Thou wilt abstaine thou sayest from such answers as before. That is not enough, vnlesse withall thou reuoke thine error, and make a large recantation of thy seuerall faultes, com­mitted against me heere in the face of the Congregation, in calling my righteousnesse into question. Yea, thou must breake forth into an ample discourse, of my iust and vpright course in all my waies, otherwise thou canst not satisfie for the wrong offered, nor then neither indeede, but when thou canst call backe that which thou hast spoken, which is Volat irre­vocabile ver­bum. im­possible simply to doe. For a word vttered, an opinion set downe, may be recalled, called in, or reuersed, but not bee anihilated, or loose the nature therof. The onely way there­fore for thee is, to be an humble suter to mee for pardon of thy faultes, which thou hast alreadie done against me in this disputation, that so thou mayest pacifie my wrath, & worke a reconciliation.

If this course please thee not, verse, 4, 5, 6, 7, 8, 9. exercise thy power in the suppressing of sin, in the putting downe the wicked, shewe thy selfe honourable in the aduancing of vertue, and defen­ding the godly, execute iudgment, but all in that maner & maiestie, to as great purpose as I my selfe am wont, and then I will commend thee, then I will yeeld that thine owne hand hath saued thee, & not my mercie. In the meane time, I desire none other euidences of my power and prouidence, [Page 209]then my creatures. Let them therefore speake for me, and principally Behemoth and Leuiathan, which I made, as ma­nifest demonstrations of my greatnes.

CVMATA 2

verse 10, 11, 12, 13, 14. &c BEhemoth, which I created the sixt day, Chap. 40. when I crea­ted thee, that liueth vppon the Land where thou li­uest, and where-with thou maist be better acquainted, be­cause hee is not of that rauening nature as the other vvilde Beastes are, then with them, is both greater & stronger then thou art, and yet his best feede is the grasse of the Moun­taines. My blessing vpon this poore meanes, doth nourish him vnto so huge a quantitie, that hee is a terrour to all that behold him, and yet is he of that gentlenes of nature, that he hurteth not the least of my creatures, but suffereth the sillie Goate to play by him.

His greatnes is such, that the channell, bankes, reedes of the Riuers, though very high, the willowes, or other trees growing vsually in Fennes, and Marish, groundes where hee frequenteth, cannot couer him when hee taketh his rest. When he entreth to drinke in any of the greatest vvaters, as Iordan, Euphrates, Tigris, or the like, he swalloweth vp the whole Riuer, and maketh it lowe for the time in that place. Hee stoppeth the course of the streame where hee wadeth, and maketh it to stand on an heape and ouer-flovve the bankes. His trunke he letteth downe to a marueilous length when he goeth to drinke, his teeth are so long that they bore through vnto the bottom of the waters: his sinnewes behind are like vnto the goodly boughes of the Cedar twined to­gether. And as for his strength, that appeareth in the large­nes and thicknes of his ribbes, in the broadenes and bignes of his nauill, in the easie and quicke motion of his tayle, that is as bigge as a Cedar tree, in the mightines of his bones, be­ing as beames of Brasse, or as pillers of Iron, and in the two tuskes or teeth vnder his trunke, beeing most precious, which are as pipes of Steele. Of that fortitude therefore is hee, that of all my workes that I haue ordained to liue and [Page 210]breath vpon the land, he is the chiefest, testifying most of all my greatnes: Chap. 40. verse 30, &c. & of that power indeed, that as his mightines declareth that none could make him but my selfe, so his for­titude sheweth, that none can ouercome him saue my selfe.

CVMATA 3

BVt Leuiathan, the King of all my creatures, both in re­gard of his Causa eui­dens humoris luxuria. hugenes and force, verse 20, 21, 22, 23, &c. that liues in the waters, can neither bee surprised by the might nor pollicie of anie man in these dayes. I haue ordained that Behemoth, though of sarre more power if hee would contend then is in man, should be drawne by gentle allurements, to be seruiceable for mans vse, but as for this mightie Fish, I haue prouided, that none shall be able, either by power, or else whatsoeuer subtiltie or cunning, to subdue him hethervnto.

Hee that goes about by flattering words, or by stroking him on the backe to winne him, must expect nothing but death, and that no raunsome shall be taken for his life, that dareth to giue this attempt. No hooke, or whatsoeuer in­strument of the Fisherman, no though it be as strong as the anchor of a Shippe, is able to hold him, no Cable, be it ne­uer so well twisted, is able to hale him ashore. Was it euer heard as yet, that the children made a pastime with him, or that the Marriners had a day of tryumph for his taking, or that he needed to be a suter for his life or libertie: vnlesse I (by my prouidence) for the welfare of a Country cast him vppon the Land? Was he euer knowne as yet to be vanqui­shed or insnared, was he euer seene vpon the Land, layde o­pen to the view of men, his carkase brought forth of the sea to be wondred at, a measure of his vastnes taken, his bodie hewen in sunder with Axes, beetles & wedges, many panni­ers filled, many carts laden with his head deuided into diuers parts, but when I my selfe haue offered him as a pray. Nay which is more, was there euer any man hethervnto so hardy to indure the sight of him whē he walketh in his kingdom? Chap. 41. was there thē euer any man that durst aduenture to prouoke him to battle? vvhence therfore commeth this presumption of thine, to challenge me that created him, for he is no more [Page 211]indeed, how fearful soeuer he seemeth vnto thee, then a very small portion of my power. And my iustice is as large as it: for the right of all verse 2. things being in my selfe, and none of the sonnes of men hauing any interest in any thing vnder the sunne, I of my mere bounty, bestowed to euery one his por­tion. Which also hee inioyeth to the full, without any scan­ting, or restraint of whatsoeuer freedom, commoditie, or de­light is meete for him, when in equity I might haue cut him off vtterly because of his transgression, from the fruition of any blessing at all, being imparted only vpon condition of o­bedience, I suffered him to pertake of sundry, yea innume­rable my mercies notwithstanding. Such as at any time took hold of my promise, entred into a couenaunt to seuer them­selues from the world, and to serue me, I haue not forsaken, but alwaies stood by thē, in defending, preseruing, inabling them to beare the crosse, in comforting thē, in incouraging them in their godly course, & in the end, when I haue made due triall of their cōstancy, in deliuering & rewarding them. Let him come forth & shew himselfe here before me to whō I am beholding, that hath any way been desirous to set forth my glory, or maintain my truth, or obey my will. Let me see who hath beene afore-hand with me in any dutie, which my former goodnes hath not called for, that so I may make him full requitall in the best manner. For if any thing in heauen or earth may suffice him, I am able to commaund it for him, yea whatsoeuer it is that he desireth, I haue it at my disposing to bestow where I will. But alas wretched man, seeing all things are mine, how couldest thou bestow any thing vpon me, which was not mine owne before?

This for application sake to thy selfe, Chap. 41. that thou mightest more cleerely perceiue how they concerne thee, & this busi­nes. Now to returne againe to Leuiathan, that my power in him may quaile all such as oppose thēselues against me, con­sider with mee the verse 3. parts & members of his body seuerally, and therein waigh his incomparable strength and vigour, how well (contrary to all hope of his enemies to preuaile a­gainst him) he is prouided and appointed for the battle.

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For first of all hee plaieth vpon the verse 4, 5. aduantage, because like a Cocke vppon his owne dunghill, he euer fighteth in his owne element, and that to with his skirts vncouered. From this element and harbour, or rather kingdome of his, hee can by no meanes be beaten. Hee is very big, yet can no hold be fastened vppon him in these times to bring him to land, that so thou mightest see his largenes. Hee is able to beare a burden as great as any shippe, yet will hee not admit the least waight to come vppon his backe. No bridle can be fitted for his head, because his cheekes are as broade as the great portall of a Pallace, and of that thicknes and length, that though it were double, and double againe, yea tenfold, yet would it not serue the turne. But might there bee one framed for him, how should it be gotten into his mouth, he beeing both as vntameable and as forceable also, as the ra­ging Sea wherein hee abideth? Besides, his swallowe is so wide, that he would deuoure a whole stable full of furniture at one mouthfull. His teeth fetch such a large circuit about, and are so many and so marueilous, as doth astonish the be­holder.

His verse 6. backe is as vnpenetrable as any Buckler, Habergi­on, or coate of Maile, so hard and so close, that neither wind nor weapon can make any enterance, the sharpest steele can make no diuision. Heerein hee vaunteth, and beareth himselfe so bolde, that hee is at defiance with all the vvorld. When he swimmes against the winde and streame, & driues the swelling waues of the sea before him with his verse 9, 10 11, 12. neezing, such flashes of fire appeare, as when the Smith fashioneth his great Iron worke vpon his slithy. He arising out of the deepe, thou wouldest deeme the Sunne to arise out of the Sea, or lightning to proceede from the East, for his eyes re­semble the beames of the morning, his mouth a fornace, his nostrells a Diars Fat. At his breath the whole Sea seemeth to be set on fire. By reason of the brightnes of these seuerall parts, thou wouldest imagine heere a Torch to be kindled, there sparkles of fire to issue foorth, heere stubble to burne into a great flame, there a thicke smoake like vnto a clowde [Page 213]to ascend vp. His necke is of such verse 13. strength, that it crush­eth in sunder whatsoeuer it meeteth, and couereth the faces of all that come in his way with sadnes, but he emptieth his owne loynes of all sorrow, which maketh his bones fat, and replenished euen with riuers of Oyle, which moueth him to a delight and felicitie, to wrastle with the surges of the Sea, albeit they assaile him most fiercely, and lift themselues vp vnto the Heauens.

It is not with his Ilorin. 15, 39 flesh as with other my creatures, but the tenderest part of his body is infinitely harder then Brawne, for that his flesh cleaueth vnseperably to his bones, and is equall vnto them in toughnes. And thus haue I gone through all the parts of his body, which I know thou canst not choose but conceiue to be most wonderfull.

CVMATA 4

ANd yet for all that, is it not more admirable then, Chap. 41. the valour and courage of his verse 15. minde, beeing so stout, that nothing can daunt it, so strong, that it can be no more broken then the Flint, or nether Milstone, but what the one is able to effect, the other is euer as forward and venturous to attempt, according as the euent doth make manifest. For by reason of his verse 16 magnanimitie, the valiant men flie, come running and crying vnto mee (because onely of my power) as to Purifie them selues by pray­er. verse 16. purifie and purge them from their sinnes, so to pro­tect thē from the power of this invinsible Champion, which otherwise would grinde them to powder by reason of his strength, and waight of his body.

Neither can the verse 17, 18, 19, 20. sword, speare, dart, or Iauelin pierce him; nor the Iron, Brasse, Sling, Crosse-bow, nor any other warlike engin batter him. S [...]ike vp the Drumme, sounde the Trumpet, make the Armour to rattle, shake the speare before him, he regardeth it no more then the moouing of a strawe, flying of the chaffe or feather in the ayre, or tossing of a peece of rotten wood vppon the waters. For seeing no­thing can hurt him, he is afrayde of nothing. Seeing his skin is of that vertue, that it cracketh the very verse 21. stones asunder [Page 214]as if they were Oyster-shels, knappeth Iron in peeces as if it were a stick, casting thē with more violence into the verse 22 bot­tome of the Sea, then they were sent at the first out of the hand of the strongest man. Hee maketh but a pastime of whatsoeuer is throwne at him. The skilfull and hardy Mar­riner that feareth almost no colours, whē he seeth the whole Sea on a froth, foaming and bubling like the vessell of the Apothecary boyling with his drugges, and a verse 23 whitnes be­hind him, lifted vp aboue the rest of the waters where hee hath marched along, like vnto the toppes of the Moun­taines couered with snowe, or like vnto the hoary haires of the graue Fathers, hee is amazed at the sight, and dares not abide the combat, knowing that if he make not escape, hee must meete with such an enemie, as is without all verse 24. feare, all mercy, and cannot be subdued, presuming also to be Lord, as indeede he is, ouer all the high and loftie in his walke, & therefore scorneth at his heeles whatsoeuer opposeth it selfe against him.

Lay this description Iob to the former, lay them both, and that of Behemoth to hart, apply them to thy conscience, see there thy weakenes, and my power, thy wanting of iudge­ment, to thinke so highly of thy selfe, and so basely of my prouidence and prudence in gouernment; that am able to doe whatsoeuer pleaseth mee, and nothing is pleasing vnto me but what is passing good: that beeing so great, and won­derfull in strength, must needes be as great, excellent, and as much to be admired, in the administration of iust & righ­teous iudgement to all that liue within the lists of my domi­nions.

I nowe confesse Lord from the bottom of my hart, Chap. 42, without any gaine-saying, thy great and infinite power, the vnsearchablenes of thy counsels, and that whatsoeuer thou verse 2 conceiuest against man, howsoeuer he striueth against the equitie of it, is notwithstanding most iust, & shal take effect. Which because I vnderstood not before, I therefore offen­ded, but for that it was of verse 3. ignorance (for wonderful are thy iudgements, & such as no man can attaine vnto) remit it vn­to [Page 215]to me I beseech thee (ô my God,) and vouchsafing me the couering of my former ouer-bold behauiour, the seeking to iustifie my selfe without a due regard of thy righteousnes, my ignorant, rash, inconsiderate, impatient, froward speeches, words of discontentment, dishonourable to thy name in the construction of the Auditory, my presumption of hart in ta­king vpon me to know thy secrets, which are lifted vp far a­boue my reach verse 4. instruct thou me aright in thy wayes. For what knowledge soeuer I professed before, yet through the light of thy word beeing brought to a sight of my errour, I perceiue now that it was nothing, that vnlesse thy holy spirit guide me vnto the truth, I must needs goe astray, & therfore doe wholy submit my selfe to be taught of thee.

Infinite are the praises due vnto thy Maiesty from me, in that thou hast now shewed mee the verse 5. properties of thy na­ture, giuen mee to see fully and perfectly with the eye of my mind, the effects of thy greatnes, (which before I had onely sounding in mine eare) wrought in me inwardly such a fee­ling of thy excellencie by vertue of thy presence, as all other presidents could not drawe mee vnto; and withall, such a verse 6. loathing and detestation of my selfe, by meanes of the a­boundance of my vnsauoury speeche [...], which haue broken from me in this my aduersitie, that abhorring my selfe, I lye prostrate vpon the earth, humbled in dust and ashes.

Syrraxis. 19.

• The Lord.
• Eliphaz.

NOwe as for thee Eliphaz and thy tvvo friends, Chap. 42, verse 7. though I haue first reprooued Iob, as beginning my iudgements euer at mine owne house, yet must thou not thinke, but that I am much more angry with thee and them, then with him.

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For his faulte hath beene the transgression of his lippes, wherevnto also hee hath beene inforced through the great­nes of his calamitie, & your vniust imputations. Your fault the bitternes of your hart against him, his ignorance of the vnsearchablenes of my counsels, your errour, in the matter of my prouidence, his such as hee hath repented of, yours such, for which yee haue shewed no contrition: hee hath layd his case very Ye haue not spoken of mee the thing that is right, like my seruaunt Iob. verse 7. right, as contending iustly in the defence of his innocencie, and hath aymed also at a good end, as to beare patiently my visitation: wherein also hee hath preuai­led thus farre, that he hath kept his hart that it hath not been ouercome with impatience. Your case it hath beene wrong layd, builded vppon false groundes, and you haue aymed at this end, to ouerthrow the truth, and to bring my seruant to dispaire.

Hee, though hee hath not alwaies hit the white, yet hath he euermore shot faire at the marke: euery shaft out of your quiuer hath been sent a cleane contrary way to that it ought. Hee hath shewed forth much loue and mildnes toward you, though he saw you exceedingly out of the way, and vsed all means to reduce you from your opinions, you haue cast off all humilitie, all mercy and compassion toward him, respec­ting nothing his weake estate, nothing regarding his grie­uous torment of body. You haue vtterly forgotten, that to adde affliction to affliction, to carpe, cauill, and scoffe at him that is diseased, to take him at the worst that is distressed in mind, yea to wrong him in his meaning, to tell him of the Lords anger, that is wounded at the hart with the terrour of his iudgements, is not the way to winne his soule, but to cast it cleane away.

You haue throwne behind the backe to charge the righ­teous man vpon mere presumption, of foule and notorious crimes, what a heinous sinne it is, & with how high an hand committed: verse 8. seeke therefore to pacifie my wrath euery one of you, by a Take vnto you 7 Calues & 7 Rammes. full and perfect Sacrifice, offered vp for each of you in particular, by the hands of my seruaunt Iob. But first of all crauing pardon for your vnkind vsage, your folly, [Page 217]vndiscreetnesse, ouer-much bitternesse, your rash censures toward him, your denuntiations against him of my beamy iudgments, debarring him of all hope of happynesse here­after, because of his vnhappy estate here: labour to be re­conciled vnto him, and then desire him, whom I haue or­dained in the office of priest-hood, to be a Mediator be­tweene mee and you, and to sley seuen Calues, and seuen Rams for a whole burnt offering for euery one of you se­uerally. For I will not admit you into the function of priest­hood, and therefore not accept it at your handes (for such as I annoint for Priests vnto me, and none but they doe I accept in this holy duty) but at the hands of my seruant Iob whom I haue appointed, euen as in former times Melchi­sedech, Abraham, and before them Noah, Sheth, Abell, with the rest of the godly Patriarches, in their ages and families, as a type of the true Priest-hoode of the Messias to come, whose bodily sacrifice shalbe all in all, and put a finall end to these resemblāces. And let him be an Intercessor for you to me, & that shall be notwithstanding your great offence committed in this action, an expiation and attonement for you, and such as shall remoue far from you those iudgments which by your sins in this controuersie you haue deserued. You accounted him the greatest sinner of a thousand, you indeed are so, and therefore are worthy to feele that and more to, which I haue inflicted vpon him for a tryall on­ly of his vertues. But vpon his intercession, & your amend­ment I am contented to spare you: yea in regarde of the loue of his person, whose sufferinges these your oblations present, to cleare you altogether from the guilt of it, and to bury this your fault in forgetfulnesse for euermore.

I with my companions (O Lord God most migh­ty) doe with exceeding gladnesse of hart embrace this thy superaboundant mercy vnto vs: Chap. 42, v, 9 and are most desirous to submit our selues to Iob, and to craue at his hands forgiue­nesse for the iniury which many waies wee haue done vnto him. We haue erred in the doctrine of thy prouidence, we haue labored to depriue such as indure affliction in this life [Page 218]of al hope of saluation, we haue peruerted Iobs words, and wrested thē to a wrong sence, grieued his soule with our in­iust accusatiōs, sought to make him a reprobate, & to bring him to desperation: this haue we done being beguiled by Sathan, whose instruments we haue bin, for the subuerting of the constancy of thy seruant. Hee blinded our eyes that we could not see the truth, hee inflamed the corruption of our hart, and kindled the heate thereof against our friend, hardned the same that it could not be induced to forsake the error therof, neither to relent: notwithstanding his excel­lent perswasions to the contrary on the one side, and his great calamity & misery on the other side, might haue bin sufficient to haue ouercome the most barbarous, & vnmer­cifull men in the world. There is no reason (O Lord) that we which haue bin so vnreasonable, should be consecrated Priests vnto thee that art most righteous, & wilt haue none vncleaue person to come neare thine alter: but rather great cause that we should magnifie thy maruelous [...]dnes to­ward vs in vouchsafing vs that fauor at the mediation of an other, to receiue our sacrifices as a pacification for our ini­quities, done both against the honour of thy maiesty, and the saluation of our brother. Most iust is it, that y ^u shouldest deny vs reconcilement with thee: vnlesse we be first recon­ciled vnto him, to whom wee haue offered such infinite wrong. Most righteous is it, that thou shouldest make vs know him to be most deare vnto thee, and in highest esti­mation with thee: by refusing our owne, yea al other inter­cession for vs, saue his alone. And therefore wee must wil­lingly subscribe, to the order thou hast prescribed for our purgations: nothing doubting of Iobes tendernesse and forwardnes that is so tender harted, so ready to for giue (spe­cially vs now, hauing shewed our selues neuer so great eni­mies vnto him, seeing we are commended vnto him from thee, whom he loueth so intirely) both to renew againe a couenant of friendship with vs, as also to gratifie vs in this our supplication, wherein thou commaundest vs to be­come suiters.

Syrraxis. 21.

• The Lord.
• Iob his Wife.
• Acquaintance.
• Contemners.
• Iob.
• Kinsefolks.
• Seruants.

THat all the World may know, Cha. 24, v. 10 that I am a most bountiful rewarder of such, as whē the greatest afflictions and tentations are vppon them, beare them not­withstanding patiently, holde out without fainting in the combate, & trust in me, and as well in the storme as when it is ouer, pray for their enimies, as thou Iob hast done: I wil free thee from the captiuity of Sathan to whose tyranny I deliuer [...] [...]ee ouer for a time, & enuiron thee round with the sence of my Angels, as in times past, remoue away thy disease and restore thee to health of body, make thy Wife and seruants to humble themselues vnto thee, thy Kinsfolk and acquaintance to repaire vnto thee with great giftes in their hands, those y ^t cōtemned thee to sue vnto thee for for­giuenes. I wil also blesse thee Verse 12 more aboū dantly then in thy former prosperity, with al maner of riches, the number of thy sheep, Camels, Oxen, Asses, shal be doubled vnto thee, Sons and Daughters more vert [...]ous and Verse 15 comely then the former; longer, Verse 16. and more happy daies shall bee be stowed vpon thee, and at length which is a thing far more blessed and desired of mine elect, because of that which followeth, then all aboue mentioned, a timely, peaceable, and honora­ble funerall. Heereby to let thee with the rest of my Chil­dren see, and vnderstand, how beneficiall I am in my tem­porall fauours when is shall be good for them: but specially how infinite are the heauenly treasures which I haue reser­ued in my euerlasting kingdome of glory for such as in the time of tentation, tryall, and aduerfity, beare contentedly my visitation, and constantly cleaue vnto me.

It cannot bee chosen, but that he which was indued with so many notable ver­tues, & bles­sed god in his lostes, must needs breake forth into prayses vnto the Lorde for his enlarge­ment, and o­uerflowing liberality vn­to him: and therefore is added this thanksgiuing. Wonderfull is thy goodnes toward me (O my God) great is thy power, and thy wisedome infinite. I forgat to extoll thy righteousnes, notwithstanding thou now hono­rest me: I murmured against thee, yet art thou liberal vnto me▪ I cursed the day of my birth, howbeit thou makest my life most happy vnto me. Thou did dest, because it was thy pleasure, & for my profit, wound me, now thou healest me: when I was rich through thy beneficence, thou madest me poore, to humble me, and now thou hast againe inriched me to declare thy power what it is, thy loue and bounty to them that fear thee. When I looked for nothing but death, euen then thou gauest me life, my griefe that was so vnsup­portable, thou hast turned into such gladnesse as cannot be expressed: my misery, wherein I was thought to bee the most wretched man vppon the face of the earth, thou hast made most comfortable and commendable vnto me. For what greater inward comfort, what greater outward com­mendation can there bee vnto a man, then being tryed so many waies, in such admirable manner, and to the astonish­ment of al men as I haue been, yet notwithstanding for al that to be found faithful vnto thee. Hence therefore doth grow forth matter to praise thee, in that thou hast suppor­ted me in that sort with thy mighty Arme, that no assault nor battery of that puisant enimy, the God of this World with his spirituall forces, hath surprized the bulwarcke of mine assurance in thy mercy. Hence is my hart filled with loue vnto thy maiesty, that hast thus magnified thy Name in my great deliuerance: and my hope strengthened for the victory ouer all future calamities and tentations what­soeuer̄, because of this my present conquest, that hath bin so miraculous, as maketh all the World amazed to thinke of it.

Who can deny thee to be most wonderfull in this, the contemplation of thy blessinges to haue vtterly ouerwhel­med the remembrance of thy punishmentes, thy fearefull plagues to be vanished away through the beholding of thy inestimable fauours? This thy mixture of mercy and iudge­ment [Page 221]prosperity, and aduersity together: whom would it not incite to extoll thy greatnesse? And the former to beare the preheminance aboue the latter, whom would it not prouoke vnto thy loue, and the commendation of thy goodnesse? O that Men therefore could see thy singular wisedome in the chastizing of thy Children, consider a­right of thy power in the vpholding them, that amiddest the greatest calamity they dye not, in the withholding them a­mong the most strong tentations, heauiest conflictes, and extremest tortures that can be deuised, that they fall not a­way from thee: and so aduance thy mercy therein, as the fountains which causeth thy strength to lift vppe it selfe in their deliuerance.

O that such as are afflicted could be perswaded to learne to indure patiently their corrections, vndergoe willingly and thankefully their visxations, inregard of the blessed end thou makest with them that thus suffer, in regard of the neuer perishing ioy they shall reape at the last, that are thus pressed downe for a season.

Albeit her re­concilement with her hus­band bee not exprossed. Chap. 42, v, 11 Yet is it very likely because there is no mention of her death, and her husbandes chastity so cō ­mended by the spirit of God, that it is not to be thought hee would take another Wo­man, because also her sin by the iudgment of Boza was no other then that of the three friends, which the lord forgaue, and lastly be­cause this booke as it began with iudgment, forrow, and vex­ation on all sides, so it concludeth with mercy, ioy, and con­solation vnto all: as it begā with miracu­lous trouble, so being shut vp with mira­culous deliue­rance, the birth of Iobes latter Childrē must in cor­respondent manner bee extraordina­ry, and so by consequence borne by the same wise now in years, and therefore she was recō ­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, [Page 222]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 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.

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And I vow vnto thee, that come what can come, I wil [...] heereafter sorsake thee, neither will I euer gri [...] 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 y ^e 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 Co [...]cu [...]in, by whom he had issue, and therefore most deare vnto him.

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 th [...] 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 Pro. 4, [...]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 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 [Page 224]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 ignorāt, 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, thou oughtest so much the rather to forgiue vs.

We shold haue seen thee (Iob) rather in thy affliction thē now in thy recouery, Cha. 42, v, 11 but better now then not at all, and in some sort our cōming vnto thee now is better then before, because now we may performe a double duty, first to declare the griefe of our harts for thy heauinesse, past, and our gladnesse for thy present deliuerance, all vn­der one. Howbeit we come not with an intent to excuse our selues, (for we cannot but acknowledge that labour to be ill spared, that might bee spent to the comfort of the distressed) but hauing brought with vs something to make merry withall, and some remembrance, that all former in­tercourse [Page 225]of benefits rece [...]ed, is not quite buried with vs: our request is thou wouldest accept it at our hands, & think no worse of vs notwithstanding the neglect of that care we should haue had of thee in the time of thy misery, then heretofore thou hast done: thou wouldest let this our loue present, blot out vtterly the imputation of our former vn­kindnesse, euen so far forth to afford vs, vpon a promise of fidelity on our part, that inwardnes with thee again, which we haue had in times past.

Our calling to be necessary, Though ther be no expresse mention cha. 42, v, 11. of Iobs seruants returne, and humbling thē ­selues vnto him after his prosperity re­corded, yet is there very great likeli­hood for it, because of that which is writtē, of the alienation of them in plain termes, Chap. 19, v, 15, 16 See the reason hereof after­ward vpon Contemners. all Men are com­pelled to confesse: because there is no degree, or estate that can liue without vs: Howbeit very few there are that com­mend our fidelity. Our loue (they say) is seldome knit, our harts seldome bent to do them good, to whom by bond and couenant we haue tyed our selues, where is honor and wealth bringing gaine and ease vnto vs, there wee striue to be entertained, their we are contented to vse some di­ligence for a time, vntill our turne be serued: but where is either great store of businesse, or else the least shew of po­uerty, or want any way, there wee are soone weary: and during the time that wee serue such, if the worke seeme any thing tedious, wee are euer repining, if there bee any kinde of tribulation, we are both vnwilling, and vnable to suffer with them, discontented straight-way, vnpatient to beare that we see our betters vndergo.

Yea, we take (they say) an occasion heereby to scorne and deride them, to shake of all obedience and duty to­ward them, to contemne and disdaine their persons, office, and authority ouer vs. This voyce goeth vppon vs that are either Men Seruants, or Maid Chap. 19 Verse 15. Seruants. And it is true we confesse for the most part, neither can we excuse our selues heerein toward thee (Iob) our good Maister, but must acknowledge our selues faulty, and worthy of the greatest blame that can possibly be layed vpon vs: nay, that we haue deserued to bee made a publike example, by some extreame punishment iustified vppon vs, that others [Page 226]may beware how they shew themselues vndutifull toward their Maisters, how they mocke at their calamity, whose misery they ought to reckon as their owne. For this be­longeth vnto seruants so to be affected toward them whom they serue, as toward themselues: to esteeme their losse as their own, their visitation as the hand of God vpon them­selues. None of all these things came once into our minds, while it was in season to bee performed: but now when it is past, we consider it and lament with teares. Receiue vs to fauour good Syr, vppon our promise of amendment, conceiue of it as an ouer-sight in vs, and a want of true wisedome and iudgement: a common defect in those of our place. We are giuen to follow our leaders, our Lady, and Mistrisse, together with your three friendes, they were the parties that misled vs. Their reasons, and example so preuailed with vs, that for the present time, we thought wee did rather well to disobey and scorne thee, that wast at defiance with the Lord, (as we supposed) then ny whit offend in that wee pittied thee not, and were not seruiceable vnto thee.

It cannot be denied, but Iobs recouery must be in an equal propor­tion vnto his misery: nowe his misery consisted, First, in the losse of his goods. Secondly, in the losse of his Childrē. Thirdly, in the visitatiō of the Lord vpon his owne body. Fourthly, in the forsaking, and contemning of his friendes and acquaintance together withall other, and therefore his recouery must be in the like largenesse, which moued me to adde the comming in of his contemners, vnto the for­mer pointes layed open. VVE that are a heap blowen together of all sortes, friends and foes, knowne, and vnknowne, of the mighty, middle, and meanest ones, learned, & vnlearned, of such as are not at all acquainted with the truth, or being acquainted with it, doe either embracc it carefully, or are carelesse of it, are driuen through the Lords mighty dely­uerance which he hath wrought for thee, to condemne our selues for our contempt toward thce, and to bewray the ex­ceeding griefe we endure by reason thereof: had wee felt before the waight of this sin, no benefit, no punishment in y ^e world shold haue drawn vs vnto it. For what is ther vpō the face of the earth, that on the one side, or on the other [Page 227]can counteruaile the same. But alas, we were ignorant that thou wast the Lords seruant, For these in the time of his calamity see chap. 19. Verse 18 or that thou haddest the truth on thy part; yea, we rather thought thee to bee an e­nimy vnto him, and vnto his righteousnesse, because thou both spakest against him, and for thy owne righteousnesse, to lift it vp aboue his. For so we conceiued of thy speech? And who woulde haue thought the matter should haue come to this passe? But we see the wisedome of the Lord is too deep a point for vs, or any man to wade into, with­out some direction from aboue. We perceiue also, that no Man is able to iudge what shall be the euent of things; & againe, that temporary affliction is no certaine argument that the Lord hateth, nor these outward blessinges that hee loueth. This was our opinion before, and that which all the world for the most part imbraceth for a truth: yet not­withstanding they are beguiled in that they build vpon it, and so are we in following thē. But howsoeuer relying our selues vpon this ground: such of vs as had knowledge, bare our selues bold to breake forth into open contempt, scorne and derision against thee Iob, and such among vs as had no knowledge, imagined that thy misery, wherin thou wast, to be layd vpon thee to that very end, that thou shouldest be in disdaine and repr [...]ch. And thy very words, as being at defiance with Heauen, and making thy selfe a God for thine integrity, did not onely confirme vs in our opinion, but also stir vs and incourage vs, to more outrage against thee: supposing indeede yea being verily perswaded, that we had done God very good seruice, and had performed a most laudable and commendable part therein. Yet wee speak not this as indeuoring to purge our selues of al blame, but to shew the manner of our offence, that thou mightest the more easily be pacified toward vs. For all this cannot free vs, but that we haue broken still the bond of charity, that ought to be between man & man: nay, which is more, that we haue persecuted the Seruant of the high God, and so are in the ranke of the chiefest sinners.

For in that wee did it of ignorance, doth not exempt [Page 228]vs from the ranke of Persecutors of the Church of GOD: something indeede it doth extenuate the sinne, yet for all that our Names must be inrolled still among that number. What then would our case haue beene, if wee had willing lie and maliciously fallen into this so notorious an offence? What pretence then could we haue had? What allegations could wee haue made for our selues, seeing now as it is, wee remaine vnexcusable, and seeing as the matter now standeth with vs, did wee not seeke reconcilement both of the Lord and of thee, as we vnfainedly doe, euen all of vs, our state were damnable, and we should be adiudged to most horri­ble torments, because of our most hainous transgression.

Syrraxis. 22.

• The Lord.
• Sathan.

HOw sayest thou now (Sathan) doth not Iob sticke vnto the truth, The scope of the history be­ing to streng­then the Lords seruāts, throgh Iobs constan­cie, against the temptations of Sathan, it was requisite to in­ferre the Lord triumphing o­uer him in that respect. and cleaue vnto mee, notwithstanding all thy sore and grieuous plagues? What desperatenes therefore was that in thee, to call for my more terrible vengeance? might there be more then that, vvhere­vnto thou art already condemned, though it be not fully in place as yet, (because thou art not as yet chained vp vnder euerlasting darknesse, neither hast thou as yet Hell mouth sealed vp vppon thee, neuer to be opened againe during all eterniti [...]) if this my seruant did not belch out blasphemy a­gainst me from the bottome of his hart, and did not vtterlie renownce my seruice; so that I yeelded him ouer vnto thy hands body & goods, to execute thy full measure of malice and crueltie vpon them both?

Thou thinkest thou art well experienced in matters, and that thou hast a deepe reach into things, but thou seest how [Page 229]short thou commest of the marke? And no maruel, for thou iudgest onely by the outward appearance, but art not able to looke into the hart, which alone giueth sure testimonie what is in man. The infallible signes of an Hypocrite, are neither found in the complexion, nor gesture, nor wealth, nor honour, if from hence thou drewest thy coniecture con­cerning Iob, but doe rather appeare in his fruites. Why didst thou not seeke them there Sathan, before thon diddest per­emptorily lay thy selfe open to heauier curses? If thou had­dest consulted but with the ordinary sort of men, they could haue certified thee otherwise concerning him, because of his many good works wherein he daily exercised himselfe, and because of the worthy cōmendation that euery where went of him.

Thou art more anncient a great deale, and of farre more antiquitie thē any man now liuing. Thou art also of a more ripe conceite, and subtile iudgement by nature then is hee, whence then is it that thou hast so ouer-reached thy selfe? Can it be imputed vnto any other thing, then vnto thine immortall hatred toward my Children, toward mine ho­nour, toward all goodnes, yea toward my selfe, my very es­sence and beeing? For thy malice against them, groweth from this head, that thou canst not abide mee. Haue I cast thee downe to the nethermost Hell, and yet will not thy proude and malicious spirit be abated? VVell, my seruaunt Iob hauing vanquished thee in the combat, thou hast for­feited vnto mee that libertie which I suffered thee to inioy: so that the freedome of wandering throughout the vvhole compasse of the Earth at thy pleasure, permitted vnto thee heeretofore, might I now iustly take from thee, & send thee vnto the deepe, & there bind thee vp vntill the great day of my appearing, according to thy voluntary deprecation a­gainst thy selfe. But for that nothing is more common with thee, then to forfeite thine enlargement vnto me by making such manner of deprecations against thy selfe, to thy further condemnation euery time I scire thee before me: & more­ouer, for that I haue to imploy thee euen vnto the end, I wil [Page 230]put vp this at thy handes, as well as I haue done all the rest, and recording it only in my booke of Accounts, among the residue of thy most memorable actions, will reserue thy paiment for it, vntill that generall Assises and vniuersall Doome, which I haue ordained for such like matters. But then I will assure thee, that what thou callest for against thy selfe, shall be rendred thee to the full, euen vntill all the vials of mine indignation, which are bottomlesse and haue none end, be drawne out vnto the very dregges, and powred vp­pon thy head.

It is my trade to try practises, and proue maiste­ries. I haue foyled many a one that carried as great a shewe of holines as Iob did. Sathan and his instruments, how wickedly soeuer they doe, yet haue they somwhat euer to say for themselnes, & some shew of reason left the to gaine con­federates vnto them, to holde vp the pillars of theyr king­dome frō fal­ling vnto the ground, vntill the end of all thinges, and therefore is annexed this reply. Mine office is to forge matter of accu­sation, wilt thou be against mee for doing my office? I haue alwaies been the Executioner of thy terrible vengeance vp­pon sinners, is not Iob a sinner as well as others? Didst not thou commaund mee to afflict him, and in that measure as was done? Let him therefore thanke thee for it, and not blame mee. For to moue thee there-vnto, and to make him feele the force of my hand, was but to doe my kinde. But what needest thou to haue giuen me leaue, and to haue sent out thy Commission by me, without the which I could not so much as haue moued my finger against him? Yet see for all that what a deale of threatning heere is against me, when I haue done nothing, but that which both my nature & my dutie ledde me vnto, and also my calling required. See what tryumphing there is ouer mee, and howe I am trampled vnder foote by and by, if I come neuer so little short of my ayme?

I thinke Iob hath very little to bragge of if thinges were well waighed. What doe I knowe for his hart? Sure I am that with his mouth hee vttered foorth most accursed blas­phemie against thee. The first speech that passed from him after I smote him in his bodie, 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 [Page 231]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 repro [...]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 Can [...]u [...] [...] longi [...]qua v [...] ­let muta [...]e [...] ­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.

This thy trade is not of me, but of thine owne invention, the practises & prouing of maisteries, thou pre­tendest [Page 232]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, Vpopiaz [...]in. 1 co [...]. 9.27. And further a continuall deliuering ouer vnto death through outward dan­gers and afflictions. 2 Co [...]inth. 4.11. none? But if I do correct them at any time, it is for their 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 [Page 233]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 thē, thy kind, nature, dutie, calling, when thou art nothing else but a mere Intruder into them all. Which to go [...]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 [Page 234]fallen from mee, and to recouer him home againe vnto me. But yet though it be with much labour and paines, I bring it to passe notwithstanding at the last. But as for thee & thy retinue, that fell from me before him, there was no meanes to reclaime you, no way to reuerse you, but albeit I Humanitus dictum. striued, and studied what I could for your alteration, nothing would worke vpon you, your mischieuous disposition would ad­mit no restraint, but flinging from my presence, yee would throw your selues head-long into that rest-lesse bed of end­lesse misery.

Is not Iob therefore, together with euery true beleeuer, notwithstanding all these frailties, worthily preferred before thee, and art not thou woorthily condemned? doe they not iustly triumph ouer thee, & trample thee vnder their feete? And seeing my honour is in vanquishing such an enemie, that is so maliciously bent against mee, why should I not set vp my Trophies as a signe of victory ouer him? The elder men are, the more wily and wary be they, thou hast experi­ence of this in thy selfe, and therefore thou shalt more hard­ly take them with thy baites then before. Haddest thou any aduantage by the long liues of the Fathers that liued before the flood? Did not those that were godly among them, through theyr many yeeres, gather vnto themselues more wisedome and strength to ouer come thy tentations? Thou hast small cause to presume, and lesse to vaunt (and had dest thou not more then a fore-head of brasse, thou wouldest not now doe it) of hope of victory in time to come, through the increase of wealth, yea of doubling & tripling the same vn­to him tenne-folde, this thou speakest by way of scorne, (I would indeed the world regarded riches no more then thou doost, but onely that thou maiest vse them as a Fouler doth his Nette, to insnare the soules of men, and thou the honor of my Name more then thou art wont) seeing that before thou did dest complaine of that, as the onely barre against thee.

Vse what meanes thou wilt, doe thou and thy complices what you can, (yea let all the creatures vnder heauen ioyne [Page 235]with you in it) lay your heads together, plot your attempts ouer and ouer againe, inuent, consult, execute what may seeme most probable for your purpose, you shall effect not­withstanding, no more against Iob, nor any of my seruants beside, then what my pleasure is, then what shall make for their good, my glory and renowne, your further shame and confusion. Thou confessest, that thou couldest not haue so much as mooued thy singer against Iob, without my spe­ciall Commission, were there not therefore great weakenes in him, or any other, (for my protection reacheth vnto all my Chosen in like manner) to esteeme of thy threatning? But in this thy threatning, thy extreame malice against mee and mine, bewrayeth it selfe what it is, which maladie of thine, foster and nourish it within thee as much as thou wilt, it shall but breede thine owne woe, it shall not any way touch mee, or any of mine Elect, any further then it may serue for their benefit; not any way turne to my dishonour, but make for my greater honour & renowne, as doth most liuely appeare by this present action against Iob.

For what greater glory couldest thou possiblie haue brought vnto my Name, then thou hast done hereby? For heerein how ridiculous (for most odious hast thou beene in the eyes of all men from the beginning) thou hast shevved thy selfe, I shall not neede any longer to dispute, seeing the euent it selfe, now shining foorth to the view of Men and Angels, is and will euer be, euen vnto the worlds end, when soeuer thou shalt make the like attempt, as an Herauld pro­claiming in thy eares, Iob gaue Sathan a notable repulse. Which straight way, notwithstanding thine intollerable im­pudencie, shall confound thee with shame, cast vppon thee an vtter despaire of victory in whatsoeuer thine enter­prise, to thy perpetuall vexation, and torment of spirit.

To God onely wise, be praise, both now and for ever.