❧ CHAPTER III.

AFterward Job breaking off this silēce, and shewing forth by his loud cryes, how greatlie he was tormented, be­gan in these words to lament, & complaine, of that miserable estate and condition vnder which he was borne, and looke, what soeuer words the bitternesse of his griefe brought into his minde, the same he powred forth against his birth day.

VERSE 3. O that, the day had perished wherein I was born, and the night which said, a man child is brought forth.

I would to God that day had neuer beene, wherein I first drue breath, nor the night in which it was said, a man childe is borne into the world.

VERSE 4. Let that day be darkened, let not God inquire af­ter it from aboue, neither let the light shine vpon it.

O that this so vnluckie day, when soeuer in the yeare it returneth, may be wholly couered with darkenesse, O that God from heauen would not reckon it in the number of o­ther dayes, O, I say, that the sonne beames might neuer fall vpon it, nor any manner of brightnes be seene therein.

VERSE 5. But let darkenes and the shadow of death staine it, let the cloud remaine vpon it: let them make it terrible; euen as they (are terrified) who are bitter in the day, (that is, to whome the beholding of the light is bitter.)

Let darkenes possesse it and a shadow as black as death it selfe, that all men may know it to be an vnhappie day: let the cloudes couer it & make it as much hated & abhorred, as the light is irksome to thē, to whō their life is bitter & vnplesant.

VERSE 6. Let darkenes possesse that night, let it not reioyce among the daies, let it not come into the count of the moones: (that is, of the moneths.)

Let this night be without any clearenesse, be it neuer so small; let it not enioy the benefit which other nights doe, namely, to be ioyned with the day that followeth, and let it not stand for any of them, in which the moone monethly fi­nisheth her course.

VERSE 7. Lo, desolate be that night, and let no reioycing be found in it.

Now, now, euen now, I say, let that night be nothing else, but dolefull solitarinesse, let not be heard in it any melodie, such as is vsed at marriages and banquets, let it be without the least token of comfort.

VERSE 8. Let them that curse the day, curse it: they which are readie to renew their mourning.

Let them detest this night aboue all other, whosoeuer hate the light, and who neuer make an end of their lamen­tation.

VERSE 9. Let the starres of the twilight of it be dimmed: let it looke for light, and (let there be) none, neither let it see the eyelids of the morning.

Let the very beginning of its twilight be ouershadowed with dimmenes: let the darkenes continue vpon it, let it look in vaine for the other extreme, namely, for the dawning of the day, and for the day starre the messenger of light, which shall neuer succeede it.

VERSE 10. Because it shut not vp the dores, and hid (not) sorrow from mine eyes.

Because it shut not vp the dores of my mothers wombe and suffered me to be borne into this world, to be made par­taker of so many and so grieuous miseries.

VERSE 11. Why dyed J not in the wombe? why came J not forth of the wombe, and dyed?

VERSE 12. Why did the knees preuent me, and why did I sucke the brests?

Alasse, why rather dyed I not in my mothers bellie before I had seene light? Why dyed I not in the same instant, when I was borne? 12. Why did the midwife meete me comming [Page] foorth into the worlde, and take me vpon her knees? why were the breastes giuen me to sucke, seeing I was to dye in such extreeme miserie.

13 For so should I nowe haue slept, and bene quiet, J shoulde haue slept, J say, and euen then should J haue enioyed rest.

14 With the Kings and rulers of the earth, which builde them­selues desolate places. 15 And with the Princes who haue gold, and who fill their houses with siluer.

For then, whereas nowe I suffer intollerable griefes, my bodie should haue rested in the graue: and although I should haue liued but a very short season, yet should I in death haue slept sweetly, and then should I haue enioyed quietnesse: yea I should not haue bene any whit inferiour to the Monarches and mightie men of the earth, who haue with great labour erected strong towres, and built costly and sumptuous pala­ces, in places before desolate and little frequented, which might remaine for monuments of their authoritie and pow­er: yea I should haue bene equal with the Princes, who had great abundance of golde and siluer, and who wanted no manner of riches.

16 Or as an abortiue being hidden, had neuer bene: like vnto those little ones which neuer see light.

Or lying close in my mothers wombe, and not comming foorth, had neuer bene or appeared: Like to those vntimely birthes, which neuer see light, much lesse had I knowen this wretched and miserable life.

17 There the wicked cease from being terrible, and there they rest being wearie of doing violence.

O howe much is this quietnesse which death bringeth, more to be wished then life! For they that are in the graue feare nothing, but rest quietly without any disturbance of the wicked: and why? Euen they them selues, who were grea­test disturbers of others in their life time, and tooke pleasure in nothing so much as in oppression and tirannie, here are quiet enough, their strength faileth them, and they holde their peace.

18 Those that are tyed togither in bonds are at rest, and heare not the voyce of the oppressour.

There the poore prisoners, who were fettered together in [Page] linkes of yron, and lay fast chayned in the prison, rest quietly without feare of their enemies, and care not a rushe for the tyrants threats, or the wronges of the oppressour.

19 There are small and great, and the seruant is free from his master.

There death maketh the great equall with the small, and the small equall with the great: there is no difference be­tweene the seruant and the master.

20 Wherefore is the light given to him that is in miserie? and life vnto them that haue heauie heartes?

21 Who long for death, and (it commeth) not, and seeke for it in hidden places?

22 Which ioy for gladnesse, (and) reioyce, when they finde the graue?

23 To the man (I say) whose way is hidde, and God hath wo­uen about him, (that is, whom God hath hedged in on euery side.)

20 But what mean I thus to take on, as if life were not the good blessing of God, to those that can vse it? Onlie this I say, that it is small profite and lesse pleasure for any man, to haue life graunted vnto him, or the dayes thereof prolon­ged, when as he cannot liue without continuall tormentes, and daily vexation and anguish of spirit. 21. To whome nothing is more bitter, then not to finde an ende of his life, although he desire it as greedily, as some doe search for hid­den treasures within the bowels of the earth: 22. And on the contrarie side, who is neuer so glad, as when he seeth the houre of his death: 23. Finally, whome God hath beset on euery side, so that he is destitute of all hope, helpe and com­fort, and can not finde any way to escape.

24 For my sighing commeth before I eate, and my roaringes are powred out like the water.

And truely, such is my wretched and wofull estate, that I cannot taste my meate, but sighes and grones preuent mee: nor take my repaste, but that sorrowes come in my way and hinder me: and of my gronings, which flowe like a riuer out of the verie bottome of my heart, there is no ende.

25 For the thing J feared, is come vpon me, and the thing I was afrayde of, is come vnto me.

[Page]26 J was not carelesse, neither had I rest, yet trouble is come.

25 And how can I doe otherwise? For that which in my prosperitie I feared most, and was most carefull to auoyde, namely, least through mine owne folly & negligence, I might fal into any miserie, loe, that is happened vnto me. 26 And although in my happie & flourishing estate, I neyther liued carelesly, nor behaued my self as those, who hauing al things at will, are afrayde of nothing: yet this aduersitie, where­with on euery side I am tormented, is come vpon me.

❧ CHAPTER IIII.

THen Eliphaz also, beeing both for his yeeres, and for his authoritie the chiefest man of those Jobs friendes, brake off his silence, and aunswered Iob in these wordes.

2 Shall we assay to commune with thee? thou wilt be grieued, but who can withholde himselfe from speaking?

Surely, I know not whether I may beginne to talke and to reason with thee. For if I doe it, thou wilt bee grieued; but what remedie, thou must impute it to thine owne folly: for who is he, who hearing thee speake in this manner, is able to holde his peace?

3 Beholde, thou hast taught many, and hast strengthened the wearie handes.

Nowe, I pray you, whence commeth this so great and so sudden a chaunge? For beholde, howe manie heretofore hast thou taught to be wise by thy good aduice and instructi­ons? Thou art the man that diddest strengthen those who were discouraged, who were out of hope, and wearie of their life.

4 Thy wordes haue raised vp those that were falling, and thou hast strengthened the weake knees.

Thou hast confirmed such as fainted and beganne to giue ouer, thou hast vpholden those who were readie to fall.

5 Nowe when it is come to thee, thou fallest: when it toucheth thee, thou art troubled.

But nowe when as the same thing is come vpon thy selfe, in which thou wast accustomed to encourage & strengthen others, thou faintest vnder the burden, and art not able to sustaine it: and nowe the case is thine owne, thy wisedome faileth thee, thou lyest astonied, and knowest not which way to turne thee.

6 Thy feare (was it) not thy confidence? and the vprightnes of thy wayes thy expectation?

Therefore the thing it selfe doeth plainely shewe, that thy feare of displeasing God, whereof thou diddest euen nowe vaunt thy selfe, and which is so suddenly departed from thee, proceeded not from any due regarde of God him selfe, or from any louing feare and reuerence of his maiestie: but did arise from hence, because herein thou layedst the grea­test hope and confidence of thy prosperitie, and the preser­vation and continuance of thine happie estate: and that thou madest a great shewe of vertue and integritie of life for no other cause, but because thou diddest exspect, hope and looke for some profit and commoditie thereby, to redounde to thy selfe.

7 Remēber, I pray thee, who euer perished being an innocent, or where the vpright were rooted out.

And least happily thou maist suppose, that I am herein de­ceiued, lo, I put it to thine owne iudgemēt, I am content thou shalt be thine owne iudge, thou thinkest thy selfe to be vn­done, and to be vtterly forsaken. Call to mind all the exam­ples which euer thou hast seene or heard of, and of so great a number if thou canst, shew me but one iust man, such a one as thou esteemest thy selfe to be, whom God hath cast away, shew me, I say, one man of a godly and vpright life, who hath vtterlie bene cut off and destroyed.

8 As J haue seene, they that plough iniquitie, and sowe trou­bles, reape the same.

9 With the breath of God they perish, and with the blast of his anger they come to nothing.

[Page]10 The roaring of the lyon, and the voyce of the lionesse: and the teeth of the lions whelpe, are broken.

11 The olde lion perisheth for lacke of pray, and the old lyons whelpes are scattered abroad.

8 For both reason and experience teacheth the con­trarie: namely, that they, who preparing and addressing them selues to commit all manner of wickednesse, sowe mis­chiefe and anoyance for others, shall in the ende reape it them selues. 9. 10 Thus also do perish, being consumed as it were by the breath of Gods nostrills, and by his blast are brought to nothing, I meane, the roarings of these cruell ly­ons (for so may I tearme them rather then men) and the horrible cryes of the lionesses gaping for their pray: the teeth of their curst whelpes are also dashed out. 11 yea, and that which is yet more, the most fierce and ravenous of those lions, do perish for want of their pray, and the young lions are dispersed here and there.

12 But a thing was brought to me secretly, & mine eare hath receiued a parcell thereof.

Moreouer I will not sticke to tell thee, what hath bene re­ueiled to me concerning this matter, after a secret and vn­knowen manner: and whereof I haue heard euery parcell with mine owne eares.

13 Jn the thoughtes of the visions of the night, when sleepe fal­leth on men,

14 Feare came vpon me, and dread (which) made the number of my bones (that is, all my bones, howe many soeuer they be) to tremble.

15 A spirite passed before me, and the haire of my flesh stoode vp.

16 He stoode still, but I knewe not his countenance: an image was before mine eyes, I heard stilnesse and a voyce (that is, a silent or still voyce.)

13 At midnight, when our imaginations are more deeply settled, for asmuch as men are then ouertaken with a more sound and heauie sleepe, 14 I was strooken with such ex­treme feare & horror, that my very bones from the head to the foote, did nothing else but quake & tremble. 15 At that time a spirite passed before me, and with that sight the haires [Page] throughout my bodie stoode vpright. 16 Then he stoode still, but shape or figure I could see none: only there was re­presented a certaine image or spectacle before mine eyes. There was great silence, and at length I heard this voyce.

17 Shall man be more iust then God? or shall a man be more pure then his maker?

Howsoeuer it pleaseth God to deale with men, may it possibly be, that any wretched mortall man, the same being also a iust man, can complaine of God, as doing him wrong, or dealing vniustly with him? And howsoeuer one man may in vertue excell all others, yet tell me I pray you, shall he be more pure, then that his maker? Surely ye must needes say so, if God did any man iniurie. And doubtlesse he doeth iniurie, if he punish or afflict any vnworthily.

18 Beholde (God) relyeth not vpon those his seruants, although he hath put light into those his messengers.

Beholde, almightie God, albeit he hath endued those bles­sed spirits, whose ministerie he vseth, with a most wonderfull light of vnderstanding and wisedome: yet he trusteth not to their might or industrie, but onely to him selfe, whensoeuer he imployeth them in his seruice.

19 Howe much lesse vpon them, who dwell in houses of clay, whose foundation (is) in the dust, and who are consumed before the moth? (that is, the moth meeting with them.)

And may we thinke, that God in ordering and disposing those thinges which he hath created, and euen in gouerning mankind, will submit his doings & his counsels to the iudge­ment and triall of wretched and miserable men, who dwell in clay houses, hauing their beginning out of the earth, and being subiect to so vile and base a condition, that they must be meate for wormes, to be eaten and consumed by them.

20 They are wasted from the morning to the euening, and they perish for euer, without any man regarding them.

21 Is not all the excellencie which (was) in them, gone away with them? they die, and not with wisedome.

20 Who in the morning when the sunne riseth, liue and flourish: and the same day at night, before the sunne falleth are destroied and laid in the graue: and who suddenly perish, no man once giuing heede or looking after them, they pe­rish, [Page] I say, and shall neuer see this life any more. 21 More­ouer, all their honour which here they enioyed, perisheth with them, they die, and no art or wisedome can deliuer them from the death: neither yet are they by so many ex­amples of this their mortalitie, made any whit the wiser.

❧ CHAPTER V.

IN this manner spake he vnto me, as it were by an heauen­lie vision. Nowe goe too, Job, crye out as loude as thou canst, yet whome shalt thou finde that will agree vnto thee: and to which of the Saints and holie men wilt thou betake thy selfe, for the defence of thy cause.

2. Doubtlesse indignation killeth the foole, and anger slayeth him that is vnaduised.

Verilie enuie, indignation, and wrathfulnesse are proper to fooles, and anger to vnaduised idiots: wherby it commeth to passe, that beeing caryed beyond the bounds of reason, they bring vpon them selues their owne destruction.

3 J haue seene the foolish well rooted, but forthwith J cursed his habitation, (that is, him selfe and his familie.)

Neither yet do I denie that, which experience it selfe tea­cheth (and see, Iob, whether the same be not manifest in thy selfe) that this iudgement of God doth not alwaies by and by appeare. For surely I my selfe haue seene when the foo­lish hath liued in so great prosperitie, that he might seeme to haue taken deepe roote, and that his boughes would spred them selues farre and neere, whome notwithstanding, with all his in short time I saw brought to that passe, that my very soule abhorred him.

4 His children are farre from beeing in safetie, they are destroyed in the gate, and (there is) none to defend them.

For the children of such foolish wicked men, beeing desti­tute of all succour, openly and in the iudgement seates are oppressed & trodē vnderfoot, & there is none to deliuer thē.

[Page]5 The hungrie eateth vp his haruest, and greedily taketh it from among the thornes: and the robber drinketh vp his sub­stance.

His corne after it is reaped is a pray to the hungerstar­ued, who creepe thorowe the middest of the thornes and bushes to steale it away: and theeues come one after ano­ther to make a spoyle of their goods.

6 For mischiefe commeth not foorth of the dust, neither doeth vexation spring out of the earth.

For howsoeuer in outwarde appearance, they may seeme to take roote and to rise aloft, who enrich them selues, and procure their owne commoditie, by working mischiefe and greeuances to others, making other mens losses their owne gaines, and other mens sorrowes their owne delightes: yet in trueth they neuer rise from the ground, nor growe vp.

7 And yet, man is borne vnto trauaile & miserie, as the sonnes of the burning coale (that is, the sparkes of fire) to flye.

Although in the meane time I do not denie, but that man of him selfe, and by his owne nature, is subiect to diuers mi­series and calamities, which he can no more avoyd, then he can hinder the sparkes from flying vpward.

8 But I would earnestly beseech God, and turne my talke vnto God.

Neuerthelesse that all this is as I haue said, yet oughtest thou not to be discouraged, nor to be quite out of hope, as thou shewest thy selfe to be. But I will tell thee what I would doe, if I were in thy case. I would lay aside these vain and vn­seemely complaints, and would humbly prostrate my selfe before that most mightie and most righteous God, asking pardon, and beseeching him of mercie.

9 Who doeth great thinges, and (which can) not (be) searched, and marveilous thinges without number.

For as touching his might and strength, what madnesse were it for thee to striue and stand in contention with him, whose infinite & vnsearcheable power appeareth, not only in these so many great & excellēt works of the creation, but is seene also in sundrie extraordinary miracles, such as farre exceede the course of nature, and can not sufficiently be marveiled at: And as they are straunge, so are they also ma­ny [Page] and can not be numbred.

10 Who giueth rayne vpon the face of the earth, and sendeth water vpon the face of the wayes.

But if we respect his mercie, it is hee, who giueth rayne from heauen, to make the earth fruitfull, and by the showers which falling vpon the ground, runne hither and thither, hee deuideth the fieldes, as it were, into streetes and hie wayes.

11 (Who) to set vp them that are brought lowe, and that those who are in heauines may be exalted to saluation,

12 Scattereth the deuices of the craftie, and their handes can not accomplishe that which they doe enterprise.

13 He taketh the wise in their craftinesse, and the counsell of the wicked is ouerthrowne.

14 They meete with darknesse in the day time, & grope at noone day as in the night.

15 But he saueth the poore from the sworde, (and) from their mouth, and from the violent man.

16 He is the hope of the poore, and the mouth of the wicked shall be stopped.

11. & 12. Now if we looke vnto his iustice, is there any man, who can iustly complaine and expostulate with God? For it is he, who raiseth vp those that are throwne downe, & who are oppressed: & deliuereth those who are in mourning and heauinesse: he destroyeth and bringeth to nought the counsels and craftie deuises of men, neyther doth hee suffer them to bring their wicked purposes to passe. 13 Neither is this any hard matter for him, as who can preuent those great and wonderfull wise men, and take them with their owne subtilties, bringing to nought their endeuours by their selues, and by their owne meanes. 14 So that in thinges as cleare as the noone day, their blinde wisedome and fore­sight seeth nothing, and groping at noone day as it were at night, they cannot bring their endeuours to passe. 15 and 16. And thus truly hee warranteth the poore, needie & help­lesse, to be safe from the oppression and iniuries of those, who are more mightie then they, least peraduenture they should faint and be discouraged, as if they had no hope left: and also maketh the wicked to hold their toungues as men frustrate of their expectation, and hauing no maner of pre­tence [Page] to cloake their wickednesse withall.

17 Beholde, happie is the man whome God chastiseth, therefore refuse not thou the correction of the Almightie.

But O happie man whome God onely correcteth, when as he may iustly destroy him. Beware then, least continuing in these vnwise complaintes and outcries, and refusing his chastisements, thou bring destruction vpon thine owne head.

18 For he maketh the wound, and byndeth it vp: he smiteth, and his handes make whole.

For he alone and none else hurteth & helpeth, woundeth and healeth: so that nowe thou canst not doubt either by whome, or for what cause, or to what end thou hast receiued this wound; nor where remedie is to be sought, nor what thou art to doe for the obtaining of this remedie.

19 He shall deliuer thee in sixe troubles, and in the seuenth, the euill shall not touch thee.

Neither is there any cause, why thou shouldest thinke and perswade thy selfe, that this thy affliction, howe great and grieuous soeuer it be, is such, that there is no meanes or hope of redresse. For euen being sixe times wounded, will he deli­uer thee: yea the seuenth and last wound being receiued, he will so restore thee, that men shall scarcely beleeue, that thou hast felt any affliction at all.

20 In famine he shall saue thee from death, and in the battell from the handes (that is, the power) of the sworde.

Nowe on the contrarie side, hearken what thy estate and condition shall be for the time to come, when as following this my aduise and counsell, thou shalt be deliuered out of all this miserie and trouble. There is no kinde of daunger and euill, in which thou shalt not feele and find him present with thee: for when hunger shall slay others, he shall keepe thee aliue: and amiddest the rage of warre, he shall not suffer the sworde to take away thy life.

21 Thou shalt be hid from the scourge of the tongue, and thou shalt not be afraid of destruction when it commeth.

Thou shalt not lye open to the tongue of the slaunderer, whomsoeuer he backebiteth, thou shalt be safe from him: in time of destructiō he shal make thee secure & without feare.

[Page]22 Thou shalt laugh at destruction and dearth, and shalt not be afraid of the beastes of the earth. (that is, wilde beastes.)

But when destruction and dearth shall make all thinges waste and lamentable to beholde, thou shalt not want that which may make thee reioice, and thou shalt nothing dread the rage and violence of wicked beastes.

23 Moreouer the stones of the fielde (shall be) in league with thee, and the beastes of the field (shall be) at peace with thee.

And abroad God will so prosper and blesse the labours of thy husbandmen, that the verie stonie groundes shall seeme to be confederate, and to haue made a league with thee: neither shall any beastes, which are wont to spoyle and hurt the fruites of the earth, any way doe thee any dammage.

24 And thou shalt knowe that peace is in thy tabernacle: and thou shalt visite thine habitation, and shalt not doe amisse.

At home likewise thou shalt finde all things peaceable & in good order, & in the gouernmēt of thy goods & substāce, thou shalt wisely dispatch all things & with good successe.

25 Thou shalt knowe also that thy seede shall be great, and thy ofspring (shalbe) as the grasse of the earth.

Moreouer, thou shalt behold thy children in great nūber, and thy posteritie shalbe marveilously increased, as if it did grow & arise out of the earth: so farre shall it be from thee, for being forsaken in this losse and want of thy children.

26 Thou shalt goe to thy graue in a full age, like a corne sheafe cut downe in due season.

To conclude, thou shalt not only not die in this age, which yet thou perswadest thy selfe being in despaire of thy life: but contrariwise thou shalt not come to thy graue, before thou be an olde man; euen as corne when it is full ripe, is cut downe, and caried into the barne.

27 Loe, this we haue sought out, and so it is. Heare this, (and) be (thou) wise for thy selfe.

Lo, Iob, thou hast here in few wordes, that which by great diligence and experience I haue learned and prooued to be true. Nowe therefore followe my aduice, and suffer thy selfe to be perswaded: thou who diddest heretofore seeme to be wise in instructing and strengthening others, now learne to be wise for thy selfe.

CHAPTER VI.

1. 2. AGainst these things Job replied in this manner. Yea but that my indignation & anger, as it pleaseth thee to terme it, (Chapter 5.2.) ought not thus simplie & alone to be considered, but to be compared with these miseries wher­with I am ouercharged and well neere broken in peeces, yea they ought as it were to be layed in the ballance, and wiselie to be weighed together, before thou shouldest in this manner condemne it. 3 If you would doe this, ye should finde, the waight thereof to be so great as the sands of the sea: so that it is no merueile, though it hath wrung from me, being scarse able to breath, rather sobbes, then wordes. 4 Neyther yet ought this, to seeme any straunge matter: For this my con­flict is not with any humane or earthly miserie, such as is or­dinarie to men; but I haue to doe with almightie God himselfe. With whose arrowes my very soule beeing perced thorough, doth still sucke from them deadly poyson. God him selfe, I say, as it were in battaile aray, leueleth & shooteth them al at me, which are able to destroy men & to break them al to peeces.

5 Doth the wild asse bray when he hath grasse, or loweth the oxe when he hath fodder?

I but, say you, heretofore you were not accustomed to crie out and lament: but to comfort and instruct other men. And who can iustly marueile, that no such thing was hard to pro­ceede from me before, if so be he hath knowne in how great prosperity I haue alwaies liued? For who hath heard the wild asse, beeing otherwise a very sauadge beast, whoe I say hath heard him roare, when he hath gotten good pasture? or who hath heard the oxe low, hauing before him his racke full of fodder.

6 That which is vnsauerie is it eaten without salt? or is there any tast in the white of an egge?

And this by what reason standeth it, that ye seeing me so strong in comforting others, and so daunted and so cast down with mine own aduersitie, that therfore, I say, ye should iudge my former profession of godlines to haue bin but dissembled [Page] and altogither hypocritical, for on the contrarie side, who wil desire at any mans handes, that that which is in it selfe vnsa­uerie, should be sauerie to him, being at all not seasoned with salt? what? is there any tast in the white of an egge?

7 Such things as my soule abhorred to touch, are as it were the foode of my sorrowes.

And that I may not seeme to make my exceeding miserie greater then it is in deed, those things which my mind would heretofore haue lothed once to touch, in respect of their filth and vncleanes, as namely the putrified and corrupt matter of lothsome byles, whereof my whole bodie is full, are the very same which now feed vpon me with horrible stinch & tormēt.

8 Who will graunt (me) that I may haue my desire: and that God would giue me the thing that I long for.

9 O that God would agree to me, and destroy me, and let his hand goe and cut me off.

Therefore I am not rashly and much lesse wickedly caried against God, as you falsly lay to my charge, but iudging as the thing it selfe constraineth me, that this my wound is mortal, I am so farre from hoping to be restored to my health & for­mer estate, that cleane contrarie, that which I desired of god heretofore and which you also ought with me to haue desi­red, I wil againe desire of him, to wit, that this his hand, which holdeth me so streight and lyeth so hard vpon me in this ex­tremitie of my miseries, may quite dispatch me and make an end of all my troubles at once.

10 Neuerthelesse I haue comfort still, & I am strengthened in my griefe in which he spareth me not, because I haue not suppressed the words of the holy one.

Neuerthelesse, in this despaire of this life of mine, I want not wherewith to refresh & comfort my selfe, in this my cala­mitie in which he spareth me nothing at all: namely, that I haue alwaies outwardly professed & neuer denied true god­linesse, which the most holy God him selfe hath taught me.

11 What strength (is) in me that I should hope? and what is mine end, that I should prolong my life?

But in the meane time as touching this life, what strength is remaining in me, to make me conceiue any hope? & beeing inuironed with these miseries, how may I thinke that my life [Page] can be prolonged?

12 Js my strength the strength of stones? or is my flesh of brasse.

Therefore in the meane while how can I doe otherwise then I doe, bewailing this my wretched condition & desiring the death? For what? is my strength as the hardnes of stones, vtterly without feeling? is this my wretched bodie made of brasse or of steele?

13 Is there any help for me in my selfe? but all help is takē frō me.

Some man peraduenture will say that I am wanting to my selfe: as though there were any strength left in me to helpe my selfe: and surely if euer I had any such power in me, yet now is it quite taken away.

14 To him that is in sorow (is due) good will from his neighbour, otherwise he shall forsake the feare of the almightie.

But as concerning you, who will seeme to haue come hi­ther for no other intent but to giue me comfort, what shall I say else, but that a friend is bound not to be wanting in any kinde of dutie towardes him whose hart is broken, and as it were resolued into sorow: and he that doth not this I say, he hath cast from him al feare and reuerence of almighty God?

15 My brethren are vnfaithfull to me as a brooke, and as the ri­sing of the riuers, which doe hastilie goe away.

16 Which are blackish (that is, not to be seene) by reason of the yce, and vpon which the snow is heaped.

17 But at such time as the heat commeth, they beginne to de­crease, and if they feele the hot Sunne beames they are consumed out of their place.

18 They depart from the course of their wonted chanell to other places, they ascend into the ayre, and perish.

19 The multitude of the Themanits, looke after them and the troopes of the Sabaeans waited for them.

20 They were ashamed, because they trusted vpon them, they came thither, and they blushed.

15 And trulie you my kinsmē, ought thus to haue done: But contrariwise, you haue so deceiued & beguiled me that I may well compare you to those brookes, which cary with thē as it were mountaines of waters, & with their violence & swiftnes doe great harme, but which neuerthelesse do immediatly de­crease: 16 And in the winter time beeing hidden vnder the [Page] yee & couered with the snow lying thick vpon them deceiue those, who tread vpon thē: 17 But in the summer when the heat of the Sunne beames falleth vpon thē, they waxe lesser, and begin to be dryed vp; 18 And being at it were cut in to diuerse small riuers running here & there by little & little beeing resolued into vapours, at length quite vanish away. 19. 20 Which thing caused great multitudes of the Thema­nits and the Shabeans to blush & to be ashamed, who going a great iourny vpon hope to find water in those brookes, when they came thither, were disapointed of that they looked for.

21 For now (you haue beene to me) as nothing. You haue seene my horrible plague, and yee were afraid.

For surely you haue done me no more good, then if you had bin no where, or not at all, in so much as so soone as yee saw how I am broken & how horribly I am afflicted, for feare ye aboad without speaking any word.

22 Did I say, bring vnto me, & giue me a reward of your substāce?

23 And to deliuer me from the enemies hand, and to redeeme me out of the hands of the mightie?

22 I haue lost all my goods. Did I in this my distresse re­quire any thing at your handes, to releeue my want and ne­cessitie? 23 Theeues & robbers haue violently set vpon me. Haue I required help & succour at your hands, that I might by your meanes be deliuered from mine enemies and cruell oppressours? what impatiencie or what want of courage can ye charge me withall?

24 Teach me and J will hold my tongue; and cause me to vnder­stand wherein I haue erred,

Neuerthelesse I heare you marueilously blame my life passed & vtterly to cōdemne it. But I beseech you, shew what wickednes, & what hainous crimes I haue committed. For I shalbe willing to heare and ready to be taught. Onely giue me to vnderstand wherein I haue in such manner transgressed, & what it is that you mislike in my doings.

25 How foreceable are the words of truth? But what doeth the reproofe (of any) of you reprooue?

Certenly true & wise speeches are of great force and very much auaileable? but what shall you Eliphaz, or any of you here present, get by such vniust reproofes?

[Page]26 Doe you imagine that words are (of you) to be reprooued, and the wordes of one that despaireth, to be winde?

For doubtlesse you are deceiued, if in this conference and reasoning you thinke, that you are to busie your selues about the confuting of a mad mans foolish & vnreasonable words, & of his vaine speeches, who is vtterly in despaire of his life.

27 Nay, you fall vpon the fatherlesse, and you feast vpon your companion.

Nay herein you doe all one, as if you should violently and iniuriously deale with the fatherlesse, & take delight or make your selues merry in the calamitie of your friendes, seeing I am in greater distresse and miserie then the fatherlesse.

28 And therefore vouchsafe now to looke vpon me, and (consi­der) whether J haue made a lie before your face.

But now I beseech you haue some regard of me, & setting me before your eyes consider, whether euer I haue bin found a lyer and dissembler. For you haue knowne me this long time very neerely both within and without.

29 Returne J pray you, and there shalbe none iniquitie; returne I say, and my righteousnesse (shalbe apparant) in that behalfe.

Return I pray you from your error, & you shal find me free from these offences, leave off I say, falslie to accuse me, and in this matter you shall set me cleere.

30 (You shall see) whether there be any wickednesse in my tongue, whether my mouth doe not discerne wrong matters.

So it will come to passe, that you shall easilie perceiue, whether in the former times of my prosperitie, I thought one thing with my hart, and spake another thing with my mouth: and whether I could iudge and discerne right from wrong with the tast as it were of my minde.

CHAPTER VII.

BVT trulie such is the estate of mortall men, that as sol­diers they be not in continuall fight, but that their vvarre­fare is ended vvith peace, and then follovveth the receyt of their paye, vvhich is the end of their trauaile: which also doth appeare in other sorts of hirelings, when they haue finished their taske.

2 As a seruant longeth for the shadow, and as an hireling looketh (for the reward) of his worke.

So seruants wish and wait for the darknesse of the night, which finishing their day labours, yeeldeth them a quiet rest; so workmen in the euening attend to receiue their set wages.

3 So my lot hath beene the moneths of vanitie (that is, painefull without profit,) and troublesome nights haue bene appointed to me.

But my estate is farre otherwise. For their laboures are set out vnto them for the day times, but vnto me for whole mo­neths. & such wherof no profit ariseth: & vnto thē the nights are alotted for rest, but for trouble and anguish vnto me.

4 If I laid me downe, J said, when shall J arise? and (when) will the [...]ning haue ended (her course:) and J am euen ful with tossing [...] fro vnto the dawning of the day.

[...] lying vpon my couch, I am so farre from taking rest, [...] [...]ay, when will the time come, that I may rise? howe [...] before the night will be ended? and being altogether [Page] without rest, I do nothing else but tosse vp and downe, vntill the morning.

5 My fleshe is clothed with wormes: and my skinne is rente and riuen asunder with the clottes of dust.

My flesh is couered ouer with wormes, as with a garment: my fleshe is cutte, and as it were deuided into small clottes.

6 My dayes haue bene lighter then a weauers shuttle, and they are spent without hope.

Moreouer, those my best and quietest dayes haue passed away verie suddenly and swiftly, euen as a weauers shuttle glideth ouer the webbe: yea, and they are cleane gone with out any hope of euer seeing them againe.

7 Remember that my life is but a blast, and that mine eyes shall not returne to see that which is good.

Remember, O God, that I am borne a man, who of him­selfe is miserable enough, although thou addest no more af­fliction vnto him. For this life being common to me with all other liuing thinges, is nothing else but a breath or winde passing to and fro: and mine eyes beeing once closed and shutte vp by death, shall neuer receiue light to behold againe the pleasure of this life.

8 The eye of him that seeth mee, (that is, of him that de­sireth to see me with his eyes) shall not see me: thine eyes shall be vpon me, and I shall be no longer.

9 As the cloude breaketh and vanisheth away, so he that goeth downe to the graue, shall come vp no more.

10 He shall returne no more to his house: neither shall his place know him any more.

8 It is sufficient that death shall suddeinly ouertake me, so that thou needest not to call for any other miserie to de­stroy me withall. For being once dead, no man shal euer find me againe, although with his eies he leaue no corner vnsear­ched: yea, and if thou thy selfe wouldest happily behold me, it should be in vaine: for I shall not be a man any longer.

9 But as a cloude, after it is once dispersed, vanisheth away, so, whosoeuer descendeth into the deepe graue, retur­neth not to liue here againe in this worlde.

10 Neither shall he come any more vnto his familie: nay, the remembrance of him shall so perish in that place, as if he [Page] had neuer bene seene there.

11. Wherefore J will not holde my peace: J will speake in the trouble of my spirite: J will speake in the bitternesse of my soule.

Which thinges being so, I will, so long as I am able to bring foorth a worde, with full mouth speake, whatsoeuer my troubled spirite and the most bitter griefe of my minde shall giue me to vtter.

12. Am I a sea or whalefishe, that thou keepest mee in warde?

Am I the raging violence of the Sea, which can by no waight or force be kept vnder, or as those vntaimed and fierce seamonsters, that thou shouldest so hedge me in with euils on euery side, as though thou were afraid least I should escape away from thee?

13. When I haue sayde, my couche shall relieue me, my bedde shall (somewhat) ease my complayninges.

14. Thou fearest me with dreames, and astonishest mee with visions.

15. Therefore I preferred strangling before breathing, and death before my bones.

13. For if I haue at any time sayde with my selfe, It may be, that the night will bring some comfort vnto mee, when I am a bedde, and that my couche will cause my moninges to cease. 14. Then am I wholy dismayed with dreames and visions. 15. Insomuch that I thinke that those, who are strangled, are to be accounted in case farre better, then is this most miserable life of mine, & that I shoulde rather wish to die, then to carrie about with me these my rotten bones.

16. I am wearie (of life) I shall not liue alway, withdrawe thy hand from me, for my dayes are vanitie.

This life is loathsome vnto me, which verily, howsoeuer for a while thou continuest the same in this miserable estate, shall not last euer. Leaue off, I pray thee, any longer to torment him, who is appointed to dye, and can not escape death.

17 What is man, that thou doest magnifie him, and that thou settest thy heart vpon him?

18. And doest inquire after him euery morning, & tryest him [Page] euery moment.

19. Howe long will it be (yer) thou depart from me? neither wilt thou let me alone, whiles I haue swallowed my spettle.

17. 18. What is there in vile and base man, that some time thou shouldest so highly extoll him, and bee so carefull for him, as I haue had experience of heretofore: some­time againe cast him downe headlong, euen thither, whither I, being altogether thrust out of my former estate, am now fallen: to the ende thou mayest, hauing by the breake of the day euery morning made inquisition against him, with such seueritie punish both his thoughtes and deedes; and also call him to so hard and streight accompt, euery minute of an houre?

19. And I pray thee, O God, when wilt thou, after all this while, holde thy hand from striking me, at the least, so long time, till I may, poore miserable wretch that I am, but euen swallow downe my spettle?

20. I haue sinned, what shall J doe vnto thee, O thou preseruer of men? why hast thou set me right agrinst thee, and I am a burthen vnto thee?

Loe, I confesse and acknowledge my selfe to bee a sinner: What am I able to doe with thee? O thou that art so care­full ouer mans saluation, and to whome the life of thy saints is so deare and precious, why hast thou set mee against thee as a marke to shoote at? and why am I so burdensome vnto thee, that thou canst not beare and suffer me any longer?

21. And why doest not thou take away my transgression, and remoue from me mine iniquitie? For now shall I sleepe in the dust, and if thou seekest me betimes in the morning, J shall not be.

Alas, why doest thou not rather put away all mine offen­ces, and make an ende of these thy corrections? For, by the grieuousnesse of this affliction, I am brought to such extremitie, that out of hande I shall lye in the dust: and albeit thou vse great diligence in seeking mee out, yet shalt thou not finde me: because henceforth, I shall not be a man any longer.

❧ CHAPTER VIII.

BVt Bildad the Suhite hearing these complaintes which Iob made, How long, saieth he, wilt thou talke in this ma­ner, or rather with full wrath send foorth as it were this tem­pest of wordes.

May it be that God plagueth thee vnworthily without a­ny [Page] thy desert; and so leaueth of to bee God, that is, the au­thour and maintainer of iustice and equitie.

4 If thy sonnes sinned, and he sent them out (that is, expelled and gaue them ouer) into the hande (that is, to the power & arbitriment) of their transgressions.

5 If thou wouldest resort vnto God earely, (that is, now be­times and earnestly) and make thy prayer to the almightie.

6 If thou wilt be pure and vpright, he will awake ouer thee, and will make the habitation of thy righteousnes, prosperous.

7 And thy beginning shall be small, but that which followeth shall be increased very much.

Albeit, thy children by reason of their sinne against God and for their owne transgressions were stroken with death, and are to suffer iust and deserued punishments, 5. Not­withstanding yf thou shalt spedilie and earnestlie flie vnto God who hath as yet spared thy life, if I say for standing thus in contention with almightie God, and resisting his fatherly visitation, thou shalt craue pardon and beseech him of mer­cie: 6. and hereafter shalt laboure to leade the rest of thy life in sinceritie and righteounes; he will be moued and a­waked by thy praiers and will blesse that thy house and habi­tation in which thou shalt shewe foorth and make knowne thy virtue and godlines: 7. yea he will soe aboundantlie poure out his blessings vpon thee, that thy former prosperi­tie shall seeme nothing comparable to this happie and flou­rishing estate, which shall follow.

8 For, I pray the, inquire of the first (that is, of the oldest or most auncient) times, and prepare (thy selfe) to search of their fathers.

9 For we are yesterday (that is, are but of yesterday) neither haue we any knowledge, seing our daies vpō earth are but a shadow.

10 Shall not they teach thee, and tell thee, and vtter the wordes of their hearts.

8 But if so be yow will not beleeue me, goe to search the auncient histories from the beginning of the worlde: and consider what hath happened to those our auncetours and to the men of olde time.

3 Doth God peruert iustice, doth the almightie (I say) sub­uert the thing that is right?

[Page]9 For we are as it were borne but yesterday, and the daies of our passing away like a shadow, we liue in great blindnes and ignorance.

10. But they doubtlesse will teach and instruct thee, yea they wil not hold their peace, but wil bring forth those things which are moste true and certen, out of the storehouse of their heart.

11. Will a bullrush grow without mire: or will grasse grow with­out water.

12. (While it is) yet in its greenesse, it is not cut downe, but it withereth before any other hearb.

13. So are the pathes of all that forget God and the hope of the vngodly man shall perish.

14. Whose hope is cutt off, and his confidence (is) as the house of a spider.

15. He leaneth vpon his house, but it doth not stand, he holdeth him fast by it, but it doth not indure.

11. Neuerthelesse I denie not, but that hipocrites florish for a time, and that through Gods singular bountifulnesse, but yet they are like to bulrushes and medow flowers which would neuer growe vnlesse they vvere nourished, the former truly with mire, and the other with water.

12. & 13. But as these plants vvhich so long as they are greene are not gathered, but suffred to grovve, and yet not­vvithstanding they vvither of their ovvne accord before o­ther hearbs, & then are cut dovvne; such is the beginning, the proceeding and the end of all that forget God: and e­uen so all the hope of hipocrits doth vanish avvay and come to nought.

14. Their exspectation is deceiued, againe, I say, their hope is cutt off, & their confidence is vveaker then the spi­ders vvebbe.

15. For leaning & trusting vpon their riches vvhich they haue layed vp in store at home, in the end they find them to be vaine and transitorie, and, hovvsoeuer he lay holde on them flying from him, yet such is their vveakenes that they can not vphold him from falling.

16. (But) he is green before the sunne, and his braunches sprede them selues ouer his garden.

[Page]17. His roots are wrapped nere the fountaine, and he windeth him self about the stonie building.

18. Shall he be taken out of his place, which may denie, sayinge, I haue not seene thee?

19. Loe this shall be that ioye of his way, euen out of his moulde shall others growe.

16. But he contrarivvise, (namely, vvho applieth his mind to virtue and godlines) is as a flourishing tree vvhich stan­ding open to the sonne, is so farre from beeing parched or dried with the heat thereof, that thereby it is rather cheri­shed and refreshed in such sort, that it spreadeth it selfe on euerie side in the place where it groweth, and that not in a­ny marish or vnhusbanded ground, but in a faire and plea­sant garden. 17. For it being watred with the ouerflowing fountaine of Gods bountifulnes, and the roots thereof deep within the ground surely knitte and folded one within ano­ther, spreedeth and twisteth its boughes round about the fountaine vault, being stronglie built with stone. 18. Nei­ther is it to be feared least being violently pulled vp, and ca­ried cleane away no signe nor token thereof shall appeare: as if the place it selfe where it stood should openly denie, that it euer did behold it. 19. And this truly is the goodlie and flourishing estate of him that loueth righteousnes, who euen then when he departeth hence, is in this respect happie, be­cause his verie dust shall liue and growe vp after him.

20. Behold god doth not abhorre an vpright man, neither doeth he take the wicked by the hande.

21. Jn so much that he will fill thy mouth with laughter, and thy lippes with gladnesse.

22. They that hate the shall be clothed with shame, and the dwelling of the vngodlie (shall) not (be)

20. The summe of all that I haue saide in effect is thus much, that God neuer reiecteth those who indeauour to liue vprightly, as also that he neuer reacheth out his hand to help the wicked. 21. & 22. Now iudge your selfe, by your owne case, what manner of man you haue bene. But if you follow­ing our aduertisements, shall repent, there is no cause why you should dispaire. For contrariwise it shall come to passe, that this your mourning shall be turned into mirth, and thy [Page] mouth into exceding gladnesse. All thy enimies shall be put to shame, and they that hate thee shall come to confu­sion.

❧ CHAPTER IX.

1. 2. BVt thereunto Iob answered in these words. Harkē my frends whether you do rightly condemne me, as wic­ked and as an hipocrite. I yeld vnto you, when as you affirme Gods iustice to be very great and without end: yea Eliphaz I graunt somwhat more then I could heare or learne of you, when as you said before (4. Chap. vers. 3.) that man could not bee more iust then God. For I say farther, that none euer could be found so iust, that he might any way be compared vnto God. 3. And this likewise I graunt to you Bildad, that nothing can be done of God either against his iustice or against his power: so that I may without controlment af­firme thus much, that if anie be so madde that he would dis­pute with him about his iudgements, he coulde not though he were neuer so wise answere him one obiection of a thou­sand. 4. For God is such a one who neither wanteth infi­nite wisdome to decree, nor incomprehensible power to bring to passe: neither shall any man euer rebelliously resist either his most powerfull iustice, or his most iust power, but that he shall be punished most seuerely.

5. Hee remooueth mountaines, and it is not knowne when he o­uerthroweth them in his wrath.

6. He maketh the earth to goe out of her place: and the pillars thereof to tremble.

7. He speaketh to the Sunne and it ariseth not, and sealeth vp the starres.

8. He alone spreadeth out the heauens and walketh vpon the heightes of the sea.

9 He made Has, Chesil, and Chimah, and the secret partes of the South.

10 He doth great things, so that there can not (be) finding out (of them) by search, and wonderful thinges so that there can not (be) numbring (of them)

11 Behold he shall go by me and J shall not see him, and he shall passe by and J shall not perceiue him.

5. For who is able to withstand his power? or who is able to compare with him in strength, who with such violēce re­moueth huge mountaines, that being thorough his furie o­uerthrowne, [Page] they appeare not any where, neyther can they any more be seene? 6 At whose commaundement the earth is mooued out of her place, yea the very pillers and foundations thereof are shaken. 7 It is he who hath made the Sunne, to gouerne the light in the day time, & the starres to lighten the darkenes of the night. Yet if he doth but speak the word, the Sunne pulleth in his light, and shineth no more then if it were not yet risen: and he closeth vp the starres as it were vnder a signet, that they should giue no light. 8 Now the heauens which he hath made round, and which on euery side, as a large and faire roofe, he hath spred ouer our heads, doe shevv forth, together vvith this his vnsearchable povver his no lesse vvisdome in the frame and gouernment of such an excellent vvorke. And he it is likevvise, vvho ruleth the vvaues and raging sourges of the sea, as it vvere vvalking in the middle of them. 9 Moreouer the vvhole skie from the North Pole, vvhich lyeth in our sight, to the South Pole be­neath vs, vvhich is hidden from vs, the skie, I say, decked and beset vvith so many bright and glittering starres, vvhich doe after a sort gouerne the fovvre seasons of the yeare, doeth it not represent, and in a manner set before our eyes, the vvis­dome of God, the Creator and gouernour of all thinges. 10 Therefore most true it is, that he is the vvorker and go­uernour of so great and so vvonderfull things, that they can not either be sought out, or numbred. 11. Whom also, when he is neere me and when he offereth himselfe vnto me, I nei­ther can beholde with mine eies, nor comprehend in my minde and vnderstanding.

12. Behold, be it he hath taken avvaie, vvho shall make him to restore (it?) Who shall say vnto him, vvhat doest thou?

13. God vvill not vvithdravv his anger: and the strong hel­pers shall stoope vnder him.

12. Therefore that I may at the length come neerer to my selfe, seeing that he is the moste mightie and the moste iust gouernour of all things, if he shall thinke it good, as now it hath happened to me, to take any mans goods, yea, or his life from him, who shall compell him, as a theefe or robber to make restitution: yea, who shall call him to account or bring him to his answere. For his will is the true and onely [Page] rule of iustice it selfe. 13. But if any man trusting to his owne power, (such as are sometimes found, loftie & high minded men;) shall either atttempt any thing himselfe against God, or take part with them, with whome God is displeased, so much the more will his anger be kindled against them, nei­ther will he leaue till he haue vtterly rased them out.

14. How much lesse shall I answere him, and find out my words with him? (that is, with meditate speeches shall reason with him)

15. Who though I were iust, would not answere; yea I will make my supplication to my iudge.

16. If J should chalenge him, and he should answer me, I will not beeleue, that he hath heard my voice:

17. As who hath beaten me in peeces with his thunderbolt, and hath multiplied my wounds to a full number;

18 Neyther giueth me leaue to take any breath: but rather he filleth me with bitternes.

19. If I shall haue recourse to force, behold he (is) strong, and if to the law, who will bring me to plead with him?

20. If I shall iustifie my selfe, mine owne mouth shall condemne me: shall I esteeme my selfe perfite? he shall peruert me (that is, he shall conuince me to be a wicked doer.)

21. Should J say I were perfite? I should not know my soule: and I shall condemne my life.

14 How much lesse ought I, the moste base and abiect of all other, to resist his will, and to stand in contention of wordes against him, or to prepare my selfe to reason with him? 15. Verely my minde would neuer giue me thus to doe, albeit I were free from the least blemish of sinne, but I would rather craue mercie at his handes, beeing my iudge. 16. But bee it, that I durst challenge this of him, and hee should giue me leaue to speake for my selfe, and debate the matter with him, yet is it not likely that hee would iudge on my side, namely, that himselfe hath done me any wrong. 17. & 18. For he is not changeable. And behold he hath not onely afflicted me, but euen beaten me as it were to powder, not as beeing a little displeased, but shooting thunderbolts from heauen: neither hath he wounded me in one or two places, but he hath heaped blowes vpon blowes and that in [Page] such sort, as if he would wreake his whole anger vpon me; in so much that he hath not giuen me any time to breath, but hath whollie filled me with bitternes and affliction, so that I must needes dispaire of euer recouering those things, which you willed me to hope for.

19. What? shall I oppose force against force, seeing he alone is moste mightie? but if I shall goe about to sue him at law, who shal make him appeare or bring him to his answer?

20. And bee it, that he doe personally appeare in iudge­ment, yet if I shal pleade guiltlesse, this one thing verily shall disproue mee, that I dare presume so to speak in his presence: if so be, I say, I shall auouch my self to be perfect and blame­lesse, euen herein he will conuince me to bee wicked. 21. I say againe, if I shall dreame, that I am perfit, I shall not knowe my self, and when he shall examine my life according to the perfit rule of righteousnes, I shall bee compelled to abhorre and detest my selfe, and mine owne filthines in his sight.

22. This is one pointe: therefore I saide, he destroieth both the righteous and the wicked.

23. If (he take) the scourge, he should slaie suddenlie: hee laugheth at the triall of the innocent.

24. The earth is giuen into the hand of the wicked, he couereth the faces of the iudges thereof if not, where is he or who is he?

22 All which things tend, to this end which I will not hide from you, namely that God doth alwaies vse his power iust­ly, and yet farre otherwise then yee imagine. For you say, that it standeth with Gods iustice, either alwaies to blesse the godlie in this life, or else when they goe astray and after­ward repent, to chastice and correct them for a time, so that he neuer suffer them to continue to the end of their life, in that miserie and affliction, which hee hath laid vpon them: and contrariwise either forthwith to roote out the wicked, as whome he hateth and abhorreth, or else the more patient­lie he suffereth them for a time, the more grieuouslie and fearfullie to punish and take vengeance of them in this life. But I tell you that herein you are deceiued. For if we consi­der the course of this life, doubtlesse we can not determine either of Gods iustice or of mens merits, by the commodi­ties or discommodities thereof. For miseries and afflictions [Page] of all sorts, are common both to good and bad, with which one and the same God will in this life bring to confusion both the one and the other. 23. Neither need we go farre to prooue this. For if it were as you say, God as soone as hee taketh his scourge in his hand, would forthwith destroy the wicked, so that not one of them should be left: and againe it should suffice him, gently to chastice the godlie, and then by and by to withdraw his hand from afflicting them. But con­trariwise we se verie manie vpright and virtuous men in such sort afflicted, that, if you looke onely vnto the vse of this life, hee may seeme to take delight & pleasure in their miseries: namely, if any may giue credit to your assertion. 24. And on the other side, the godlie being thus afflicted, doe we not see and behold, howe the wicked doe not onely liue, but inioy prosperitie, they sit in the throne of maiestie and rule ouer kingdomes and nations, and without any controlement per­uert all equitie and iustice? Which things, if we say they are done beside the vvill and foreknowledge of God, vve shall thrust God out of the vvorld? and vvhome then shall vvee make the creatour and gouernour of the vvorld?

25. My daies haue beene more swift then a runner, they haue fled and haue seene no good thing.

26. They are passed with the most swift ships, and as the eagle which flyeth to the praye.

And contrariwise how flitting & vnconstant the prosperity is of such as followe virtue, and endeauour to liue honestlie and vprightlie in the feare of God, let my example witnes. For my former life replenished with so manie blessings, is so suddenly passed away, that no poste may in swiftnes be com­pared to it; and all those things were taken from me, almost before I had any feeling of them: finallie no ship flieth more swiftlie vnder saile, no eagle is caried more swiftly to ceaze vpon her pray.

27. When I haue said (that is, when I haue thus thought and determined with my selfe) I will forge my complaining, I will cease from my wrath, and comfort (my selfe.)

28. I am terrified with all my torments: I know that thou wilt not make me cleane.

27. 28. But as my prosperitie was soone gone and sudden­lie [Page] vanished, so contrariwise the afflictions, wherewith I am pearsed, sticke fast by me, and I can not any way be rid from them. For when as with a resolute and setled determination I had fully purposed to forbeare these complaints, and lay­ing apart all vnquietnes and vexation of a discontented minde, to comfort my selfe, and to gather heart and courage againe, euen then an armie of moste bitter torments made me afraid, insomuch that I am fully perswaded against that which you (my friends) so much beate vpon, namely, that the godly though they are chastized, yet that they shall ne­uer be cut off, I am perswaded I say, that thou O God, wilt neuer heale nor clense these my sores, these lothsome byles and wormes, wherewith all my bodie is couered.

29. If J be wicked why should J labour in vaine?

30. If I shall wash my selfe with snow water, and purge the palmes of my hands with cleannesse,

31. Yet shalt thou plunge me in the pit, and mine owne clothes shall abhorre me.

32. Verely (he is) not a man as J. that J should answere him, and that we come together in iudgement.

33. There is none who may reprooue betweene vs, and lay his hand vpon vs both.

29 But peraduenture you wil say that herein I am deceiued, that I thinke these things happened to me beeing a iust and righteous man: But suppose I am such a one as you say, to wit, a moste wicked hipocrite. If this be true, why should I labour in vaine to obtaine grace and mercie at Gods hands? 30. & 31. But to what purpose is it, herein to vse many words, or thus to reason of my vprightnes, or wickednes? For al­though I were washed in snowe, and shoulde with puritie it selfe make my handes and my bodie cleane, when I appeare before him: notwithstanding, to accomplish that in me which hee hath decreed, he would neuerthelesse throwe me downe into the graue, and my verie winding sheet shall ab­horre my filthines. 32. Farre therefore be it from mee, to stand in contention with him about that, which he hath al­readie decreed, that it shall come to passe. For seeing I am a man and he is God, what can I answere him? 33. And I pray you, how can their be any plea in law between him and [Page] me? For there is not any to be an vmpire & a iudge between vs.

34. Let him withhold his rodd from me, and let not his terrour make me afraid.

35. J will speake, neither will J feare him: because I am not so with my selfe.

34. But go to, let me obtaine this one thing at his hands, that he graunt me some truse and respite from these my tor­ments, and doe not terrifie me with the maiestie of his in­comprehensible power and greatnes. 35. For then, hauing recouered my strength, I would be bold to plead my cause at Gods owne barre, against your false and slaunderous accu­sations. For my conscience beareth me witnes, that I am not such a one, as you, against all right and reason, do esteeme and account me.

❧ CHAPTER X.

MY soule is wearie of this so miserable life: I will suffer my complaintes to haue their full swinge, as touching these afflictions which are laid vpon me. I will vtter whatso­euer the bitternes of my torments shall put in my minde.

2. I vvill say vnto God, condemne me not: giue me to vnder­stand, vvhat controuersie thou hast vvith me.

I wil speake vnto God in this maner. Now, I beseech thee, let me not bee pronounced guiltie, neither giue sentence of condemnation against me, till such time, as I may vnder­stand why, and for what cause I am called vnto iudgement.

3 (Is it) good for thee, that thou oppresse, (that is, to vse op­pression) (and) that thou abhorrest (that is to abhorre), the vvorke of thine hands: and to shine vpon the counsell of the vvic­ked?

And to the end it may not seeme straunge to any, that I should craue this at thy hands; the matter it selfe doth com­pell me thus to do. For farre bee it from me, once to thinke, that thou art delighted with violent and wrongfull oppressi­on of any man, or takest pleasure in the destruction of thine owne worke. For wicked iudges are accustomed to take this [Page] counsell and to follow this course, whom thou being a moste iust and righteous iudge canst not confirme or incourage by thine own example, as it were by a light shining from aboue.

4. Hast thou fleshie eyes, or doest thou see as man seeth?

May I thinke that thou seest into matters, no otherwise then wee vile and ignorant mortall men, whose carnall and bodilie eyes, in beholding these outward and sensible things doe so often deceiue vs: and that therefore happily, thou ei­ther knowest me not, or else art caried away with affections, and not led by sure and well aduised iudgement?

5. Are thy dayes as mans daies? and (are) thy yeares as the daies of man?

6. That thou makest such inquisition for my vvickednes, and searchest out my sinne.

Finallie is thy life like to mans life, deuided into the spa­ces of daies and yeres; that to knowe whether I haue liued lewdlie and wickedly, according as these men lay to my charge, thou needest some respite & time to consider of the matter, & that I must needs be, as it were, put vpon the rack.

7. Thou knovvest that I am guiltlesse of those crimes, and (yet) who may deliuer me out of thine hande?

What then may I doe or whether may I turne my selfe, wretch that I am? For truly those things are not incident to thy nature. But thou knowest that I am free from that lewde and wicked life, whereof these men would make me guiltie, and yet doest thou vse me so hardly and sharpely, as that I haue no meanes to escape or rid my selfe out of thine hands.

8 Thy hands haue throughlie vvrought me and haue fashioned me vvhollie round about, and vvilt thou svvallovv me vp?

O my God thou art he, who with so great care hast framed me with thine owne hands, and exactlie fashioned all my members. A lasse wilt thou so violentlie deface thine owne worke, & destroy that which tbou hast made?

9. Remember I pray thee that thou hast made mee as the claie: and wilt thou bring mee into the dustt againe?

Remember I beseech thee, that of earth, like a potter, thou hast formed mee, and wilt resolue mee into dust againe: so that thou art not to shew and trie thy power in destroying me so brittle & so weake a vessell, and which shall returne in­to [Page] the dust, so sone as thou speakest the worde.

10 Hast thou not povvred me out like milke, and turned me to curds like cheese:

11. Thou hast clothed me vvith skinne and flesh, and couered me vvith bones and sinevves.

12. Thou hast dealt life and goodnesse vnto me (that is, thou hast giuen me life accompanied with thy goodnesse & bles­sings) and thy prouidence hath preserued me.

13 And hast thou hid these things in thine hart? For J knovv that this (was) so vvith thee.

10 & 11 Thou truly art he, who, when I was first conceiued in my mothers wombe, beeing as milke strained, and after­warde like a cheefe put together, clothedst me with skinne and flesh, and ioinedst me together with bones and sinewes.

12 My life moreouer hast thou beautified with wonder­full blessings, and daily preserued and watched ouer my spi­rite. 13 whence then proceedeth this change so suddeine & so contrarie? and how couldest thou both shew thy selfe so bountiful towards me, and yet these things which now I feele lie hidden in my harte? for well I am assured, that these things had not happened vnto me, vnlesse thou hadst both willed and decreed that it shoulde be so.

14 If I haue sinned, thou also hast looked vnto me, and thou hast not cleansed me from mine iniquitie.

15 If I am vvicked, vvoe is me therefore: but if I am iust I vvill not lift vp mine heade, beinge filled vvith shame, and seinge mine affliction.

14 I haue sinned, I confesse, verie often, and thou in like manner art wont to note mine offences, neither hast thou suffered me to escape vnpunnished.

15. But if I haue lewdelie and wickedly behaued my selfe, as these lay to my charge (whereof thou, O Lord, of all other canst best beare me witnes) I haue noe cause at all nor rea­son to complaine: but if with my whole power and indeuour I haue folowed and giuen my selfe to virtue and godlines, I am therefore nothing exalted, yea, I am greatlie disgraced and brought into this extreme misery, which I feele.

16. For it riseth aloft, (that is, it increaseth) and as a Lyon thou huntest me, & returnest, (that is thou doublest thy strokes) [Page] and art made merueilous (that is, shewest thy selfe merueilous) against me.

17. Thou bringest fresh vvitnes against me, and thou multipli­est thine anger vpon me: chaunges, (that is, miseries one excee­dinge an other) and armies are vvith me.

16. For it increaseth more and more: insomuch, that e­uen as an eager and sauadge seeker of his pray, thou seemest to hunt me, continuallie pursuinge me as if thou hadst deter­mined to shew thy might by my ouerthrow: for I haue scars­ly receiued one blowe, when thou with loade strikest on ano­ther: which may stand for witnes of thy seueritie which thou vsest towardes me: In a worde, miseries doe assaile me by troupes, one succeding and foloweing in the neck of a­nother.

18 Wherefore then hast thou brought me out of the wombe? (I vvould) I had perished, and that noe eye had sene me.

19. That I were as though J had not bene, but brought from the wombe vnto the graue.

Didst thou therefore bring me out of my mothers womb, that I should thus perish? alas, why was it not rather thy pleasure that noe eye shoulde euer beholde me? 16. I would to God, I say, I had soe bene borne, as if I had neuer bene, to witt, caried from the wombe to the graue.

20. Are not my dayes fewe? leaue of then from me, and I shalbe a litle strengthened:

12. Before J goe and shall not returne: into the lande of darke­nes and shadowe of death:

22. The lande of darkenes, as it were the darknes of the shadow of death, and not of order, (that is, vnpleasaunt and where no­thing is in order) and where (that which) shineth, is darkenes.

20. Finally sith the remainder of my daies is short, I pray thee let me go, that I may euen breathe a litle 21. before I de­part out of this life, into which I shall neuer returne againe, into that lande, where lothsome darkenes dwelleth, not the darkenes of the night, but the verie darkenes of death. 22. that lande I say, so darke as is darkenes it selfe; where the shadowe of death possessinge all things, there is no difference at all of day or night, neither of the seasons of the yere nor of the rising or setting of the Sun: where, to conclude, there is [Page] palpable darkenesse, when the Sunne shineth and giueth light vnto the whole world besides.

❧ CHAPTER XI.

1 and 2. What then, shal not a talkatiue man be answe­red? shall any man by multitude of words obtaine to be ac­counted iust? 3. Shall these thy lyes stop our mouthes, and mocking both God and vs, shalt thou finde no man to make thee blush, and to be ashamed thereof?

4 For thou hast said, my being (hath bene) pure: and I am cleane in thine eyes.

5 But oh that God would speake, and open his lips with thee.

6 And that he would shew thee the secrets of wisedome. For (they should be) double to that which is, (that is, those things, whereof thou complainest, should be twise so grieuous as those things which thou already sufferest:) & know, that God doeth not challenge thee according to thine iniquitie; (that is, that God doth not exact, whatsoeuer thou owest, but only a little parcell of that punishment, which thy sinnes deserue.)

4 For we haue heard, when as speaking to God him self, thou saydest, that thou hadst continued pure & perfect, tho­rough the whole course of thy life, and diddest terme him an eye witnesse of thy vprightnes. 5 and 6. And truely if it could be brought to passe, that as thou durst desire of him, he would vouchsafe to speake vnto thee, and at thy rash & vn­aduised request, reveale the hidden secrets of his wisedome, I tell thee thy state would be twise as miserable and wretched as nowe it is. For thus thou must perswade thy selfe, that God doeth not take such punishment and vengeance vpon [Page] thee, as thy offences deserue, but onely some small part and portion thereof.

7 Wilt thou finde out the searching of God? wilt thou attaine to the perfectnesse of the Almightie?

8 (They are) the heauens height, what wilt thou do? it is dee­per then hell, (that is, the lowest places vnder the earth,) howe wilt thou know (them?)

9 The measure of it is longer then the earth, and it is broader then the sea.

10 Whether he cut off, or shut vp, or gather together, who shall withstand him?

11 Doubtlesse he beholdeth faithlesse men, he seeth wicked dea­ling, and shal he not regard it?

7 And what doest thou require more at Gods handes, seeing these things so open and so manifest, doe ynough, yea and more then ynough convince thee. For if God him selfe would vouchsafe to giue thee account of his secret purpo­ses, yet were thy minde able to conceiue and comprehende that wisedome of God? or couldest thou by the profound­nesse of thy iudgement, or quickenesse of thine vnderstan­standing reach vnto that most absolute perfection of the Al­mightie? 8 For he is higher then the highest heauens, how then canst thou a sillie man creeping on the earth, come thither? His counsels lye hid more deeply then those things which are buryed in the lowest parts vnder the earth, howe canst thou finde them out by searching? 9 and 10. This his wisedome stretcheth it selfe farther then the borders of the earth, and it is of greater breadth and compasse then the wide Ocean. And who can let him to order and dispose all these things after his owne pleasure, or to turne them vpside downe if it seeme good vnto him? And seeing thou canst not denie, but that the falshoode of men, and all wickednes whatsoeuer, lyeth open to his eyes, tell me, I pray thee, shall he not regard and punish that which he seeth.

12 But vaine, (that is, foolish,) man is also made wise, though man be borne as a wilde asses colte.

13 Jf thou preparest thine heart, & stretchest out the palmes of thy hands,

14 If there be any defrauding in thine hand, and thou hast re­moued [Page] it from thee: neither sufferest iniquitie to dwell in thy ta­bernacle.

15 Then truely shalt thou lift vp thy face without spot, & shalt be stable, and shalt not feare.

16 Doubtlesse thou shalt forget thy miserie, (and) remember it as the waters, that haue passed by.

17 And thy time shall arise aboue the noone day, (that is, more bright then the clearest day,) thou shalt shine, thou shalt be as the morning it selfe.

18 And thou mayest be bolde, because there shalbe hope, & thou shalt digge, (that is, thou shalt builde thee a dwelling place,) and thou shalt sleepe quietly.

19 And when thou lyest downe, none shall make thee afraide, and many a one shall make sute vnto thee.

20 But the eyes of the wicked shall faile, and their refuge shall perish from them, and their hope shall be the giuing vp of the Ghost.

12 And so men, who before were vaine and foolish, be­ing taught by their afflictions and chastisements, begin to be wise, and who are borne by nature as wilde as an asses colte, are tamed and made gentle. What other helpe therefore or remedie is there left for thee but this, that setting apart all wilfulnesse, and redressing thy minde to a true and vnfained repentance, thou humble & prostrate thy selfe before God. 13 And if so be thou haue any thing which was ill gotten, cast it away, neither suffer thou any thing to remaine in thy house, which thou hast taken from any man by violence or oppression, 14 For then, doubt not, thou shalt be quiet and voide of feare, thou shalt haue a cheerefull coūtenance, and all that filthinesse, wherewith it hath bene deformed, shall be quite taken away. 15 For a certaintie I say, the remembrance of these miseries will foorthwith vanish, nei­ther shalt thou remember them any more, thē waters which are suddenly passed away. 17 A brightnesse more cleare then the noone day shall arise to thee, and scatter this dark­nesse, and thou shalt shine euen like the faire and pleasant morning, 18 Finally, a sure hope shall succeede this thy despaire, and thou shalt make to thy selfe quiet & safe dwel­ling places. 19 In which thou mayest take thy rest with­out feare, yea and all men shall doe thee honour. 20 But [Page] on the contrarie side, that greedinesse of the wicked, whose eyes deuoure all things, shall come to nought, and death comming vpon them at vnawares, shal beguile them of their expectation.

❧ CHAPTER XII.

1 FOrsooth if a man may beleeue you, ye are not one or & 2 two men, but ye beare the person of some whole peo­ple, and al wisdome is hidden and laid vp within your brests, so that when ye die, it also shall decay and perish with you.

3 But how highlie soeuer ye esteeme of your selues, I am of some vnderstanding as wel as yee, and count my selfe no­thing inferiour to you. Yea who is he, that knoweth not these things which ye haue spoken, and whereof ye make such brags in contempt of others, as if beside your selues none had euer heard of them?

4 J am as he (who is) a laughing stocke to his companion, who calleth vpon God and hee heareth him, the iust (I say) and the vp­right (is) made a laughing stocke.

5 He whose feet beginne to faile vnder him, is as a lampe despi­sed to (the man) that liueth at ease.

6 The tabernacles of robbers doe prosper, and they (are) in safetie, who prouoke God, and into whose hand God putteth (what so euer they wish, that is, God giueth whatsoeuer their heart can desire.)

4 And how false that is which you repeat so often, and neuer leaue speaking off, namely, that we must iudge of a mās good or bad life by the present estate wherein he is, I proue moste manifestlie by mine owne example, who beeing in the number of those, who call vpon God and whome God heareth, am neuerthelesse despised of my companions and familiar friendes: and also in generall it is most vndoubted­ly true, that men of an vpright an vncorrupt life, are com­monly had in derision, and are made a laughing and a iesting stocke vnto others. 5 In like manner, he that begin­neth [Page] to fal, and whose state declineth is no more accompted off with him that liueth at hearts ease and enioyeth prospe­ritie, then a fire brand that is halfe burnt, or a torch that is well nigh consumed. 6 In the meane while spoilers and oppressours of other, and such as prouoke God with their sinnes and wickednes liue in safetie, and God putting into their handes whatsoeuer they can wish for, they remaine in great pleasure and securitie.

7 But aske the beasts & (euery one of them) shall teach thee: & the birds & euery one of them shall tell (thee, these things.)

8 Or speake to the earth and it shall teach thee: and the fishes of the sea shall certifie thee (of these things.)

9 Who among all these knoweth not, that the hand of the Lord hath done this?

10 In whose hande is the soule of euery liuing thing, and the breath of all mankinde.

7 And tell me, I beseech you, what I haue heard of you, who professe so great wisdome, which to know, I must needes be sent to the schoole to learne it, as you will me, of these our auncetours most wise men. For there is no beast of the field if it could speake, and were asked the question, which would not tell thee this, no bird that would not declare it. 8 Yea the very earth can shew it, and the fishes tell it thee, 9 to wit, that God is the maker of all and euery one of these things, 10 and that both the life of euery liuing thing, & the breath of man is in his hand and power.

11 Doth not the eare trie speches, & the mouth tast meat for it self?

12 Jn olde men there is wisdome, and in the number of yeares vnderstandinge.

11 And these things trulie are euident to all men: but as it auaileth not to heare a man speake, vnlesse the eare discern what is spoken, neither relisheth the meate in a mans mouth if it be not tasted by the palate: so ought yee not thus rashlie to iudge of Gods doings, nor forthwith to despise my spee­ches, but wiselie and with vnderstanding to consider and to weigh them. 12 Especiallie seeing yee are old men, whom (as ye rightly said) it becommeth to be more discreet & wise, thē others, and by how much the longer they haue liued, by so much the more to be furnished with experiēce & knowledge.

[Page]13 With him is wisdome and strength: he hath counsell and vnderstanding.

But Gods workes testifie, that he hath a certaine proper and peculiar wisdome to him selfe in decreeing; force and power in working; knowledge and vnderstanding in ordering and gouerning all things, such as farre exceedeth the reach of mans capacitie.

14 Behold he shall breake downe, and it cannot be built vp: hee shall shut a man vp, and it shall not be opened vnto him.

And the same power of his, is inexpugnable, in destroying, when he pleaseth, those things which he hath made, as it was in making them: and the close places in which he hath shut vp any, can no man open.

15 Behold he shall keepe vnder the waters, and they shall drie vp: he sendeth them out, and they ouerwhelme the earth.

The waters beeing restrained by his commaundement that they flow not, are dried vp, and if he bid them flow, they destroie the earth with inundations.

16 With him is strength and beeing: that which erreth and that which maketh to erre, are his.

The strength and power of all things by which they are, and continue in their nature, is from him: and both the same things declining from their state, & that which causeth them to decline & go awry, depend vpon his beck & cōmaundemēt.

17 He bringeth the wise men out of their wits, and maketh the iudges fooles.

18 He looseth the bond of kings, and lyeth a girdle about their loines.

19 He leadeth away the princes as a pray, and ouerthrowest the mightie.

20 He taketh away the speech from eloquent men, and disapoin­teth the aged of their iudgement.

21 He poureth contempt vpon the noble, and slacketh the girdle of the strong:

22 He discouereth those things that lye deepelie hidden, and bringeth forth to light the shadow of death, (that is, such thinges as are most secret.)

17 Hence is the ouerthrow of kingdomes & mightie mo­narches, which falleth not out by chaunce or fortune, but by [Page] the hand and dispensation of God. For he it is whoe with­draweth his blessings, and taketh away the gift of wisdome from them, by whose counsels they were wiselie and politik­lie ordered: he it is, that maketh the gouernours and princes thereof fooles, and like children without vnderstanding. 18 He also looseth the bonds of kings, by which they kept the people in subiection, and giueth them ouer to be bound, and to suffer the yoke of others. 19 The noble men and Peeres of a countrie he despoileth of all their ornaments, & deliuereth them vp for a pray into the hands of the spoylers: and such as are in greatest honour and authoritie, he layeth in the dust. 20 He taketh away all eloquence of speech from the Orator, and depriueth the auncient or graue men of experience and iudgement. 21 Others also, who haue atchiued great and worthie matters, and thereby deserued hie renoune and commendation, he bringeth into contēpt: finallie he dissolueth the strength of kingdomes and com­mon wealthes, with which they were girded, and by which they were vpholden and maintained. 22 Those thinges, which they thought were most secret and laie deepelie hid­den in darkenes, he discouereth: those things which seemed to be buried in obscuritie and in the shadow of death, hee bringeth to light, so that all men may openlie beholde and see them.

23 He multiplieth the nations, and destroyeth them: he inlar­geth the nations, and bringeth them in againe.

24 He taketh away the heart of them, that be the heades of the people of the earth, and causeth them to wander in the wildernesse, where no man passeth.

25 They grope in the darke and (they haue) no light, and he ma­keth them to stagger like drunken men.

23 As common wealths, so people also and nations are in the hand of God to despose of them, as it seemeth good vn­to him, whether it be his pleasure to increase or to destroie them, to make them to multiplie or to diminish and lessen them. 24 For he cutteth off their heads, that is, he taketh from them their gouernours, some times he driueth thē out of their owne countrie, and maketh them to keep in vaste & solitarie wildernesses, where no man dwelleth. 25 Finallie [Page] he leaueth them destitute of al counsel, so that they grope in the darke, and as drunken men they stagger now one way, & then another, and can not any where finde any sure footing.

CHAPTER XIII.

1. ANd here I speak nothing, but that which partly I haue seene with mine eyes, & partly haue heard with these eares, yea & haue throughly vnderstood it. 2 And as ye know these things so I knowe them likewise: so that in this knowe­ledg I am not any whit inferiour to yow.

3. Yea verilie J will speake to the almightie, and I desire to dispute with God.

4. For indede ye are forgers of lies; ye are all, I say, phisitions of no value.

5. O that yow would therfore in holding your peace haue kept silence: for that might haue bene vnto yow for wisedome: (that is, a shew of wisdome.)

6. I pray yow heare my confutation, and hearken to the argu­ments of my lipps.

3. I wish, Tsophar, that I might speake to God face to face, which if it shoulde come to passe, yow sayd, my myserie and affliction would be double so great as it is: but I woulde yow should know, that I am not at all dismaid with these wordes, but am euen now readie to commune with God, neither do I wish any thing so much as to pleade my cause before his iudgement seat, not that I meane to accuse him, which neuer so much as once came in my thought; but onely to disproue your false accusation. 4. For I say that those things which yow charge me with all, are meere lies, coulered with all the [Page] art and cunning which yow could vse: & that applying these plaisters and medicines to my sores, yow shall be neuer able to giue me any ease or comfort, howsoeuer yow would seem for no other cause to haue come vnto me. 5. Now then I would to God, yow had still continued in that your seuen daies silence, rather then yow should haue broke foorth into these words. For so ye might haue seemed to haue bene wise 6. But forasmuch as I haue heard your accusations, I beseech yow in like manner to giue me the hearing, whiles I disproue and confute them, listen, I say, what reasons & ar­guments I can bring for my selfe, and for the defence of mine owne cause,

7. Will yee speake vniustly for God, and speake deceit for him?

8 Wil ye accept his person, or will you contend for God?

9 Shall it be good for you that he call you to reckoning? will ye mocke him as one man mocketh another?

10 (Nay) he wold reproue you, if you did secretly accept his person.

11 Shall not his brightnes make you afraide? and his feare fall vpon you?

12 Your speeches are the words of ashes, and your stately bul­warkes are but bulwarkes of clay.

7 For what an vnseemelie matter, and what vnorderlie proceeding is this? Ought you to defende Gods iustice by vniustlie accusing me? or must you needes so free him from iniustice, that ye must charge me vvith hipocrisie? 8 What is this else but after the manner of corrupt Iudges, so to fa­uour one, that to gratifie or pleasure him, ye sticked not to condemne, and oppresse the innocent? 9 Doe you think that God vvill allovv your preposterous dealing for him, & that therefore he vvill bestovv vpon you some great good turne, to revvard your good vvill, vvhen he shall search the secrets of your hearts? and as it is no hard matter to mocke men, so doe yee thinke that he vvill be mocked vvith those vaine cauills, and false accusations? 10 Surelie in no vvise, as vvho vvould not suffer this partialitie, this respecting, I say, and accepting of his person, no not if it vvere done close­lie and without his knowledge. 11. If therefore the thing it selfe can not moue you, yet his maiestie ought to make you tremble, & his reuerence strike a feare into you. 12. For these [Page] things which you alledge as matters gathered by long ob­seruation, and which you thunder out against me, as if they were most certen & grounded axiomes, are indeed no more sound and substantiall then ashes; and those your hic forts as it were, & turrets out of which you assaile me, are made but of durt and mire.

13. Leaue talking to me and I will speake, and let come vpon me what will.

Therefore for Gods sake, talke noe more to mee: these your wordes are a burden vnto me. But I will speake for my selfe, befall me what will.

14. Why should I take my flesh in my teeth, and put my soule in mine hand?

Doe you rightlie gather by these my outcries and com­plaintes, that I was so farre out of my wittes, that tearing as it were my flesh with mine owne hands, I ment to vse any violence and crueltie towards my selfe, and willinglie to be­traie mine owne life?

15. Loe let him slaie me, shall I not hope? notwithstanding J will defend my waies in his sight.

Nay I am so farre from seeking mine owne destruction by prouoking God, that on the contrarie side, if by this mise­rie hee doe not onely afflict me, but euen kill me out right, notwithstanding I will not leaue off to hope and looke for a better life at his hands. And yet neuerthelesse in the meane time, I shall not be afraid to maintaine the integritie of my former life before his tribunall seate.

16. For he also himselfe shall be my saluation: for the hipocrite shall not enter into his sight.

For he him selfe shall be present with me, that I maie not perish, and much lesse will he suffer me to be wrongfully op­pressed by you: which I durst neuer once to hope for, vnlesse I stood assured vpon a good conscience, forasmuch as I know verie wel that al hipocrites are debarred from his presence.

17. In hearing listen to my wordes, and let your eare marke what I vtter.

18. Behold now, I haue prepared me to iudgement, I know that I shall be iustified.

19. Who is he that will plead with me? if now I hold my tongue I shall die.

[Page]17 Harken therefore, and diligentlie marke what I shall saie, not against God, but in mine owne defense against your false accusations. 18 Loe, here I stand readie prepared to plead mine owne cause, nothing at all doubting, but that I shall be cleered from your wrongful and vniust accusa­tions. 19 Go to therefore, let there be no exception made for the prolonging of the matter; and come forth, which soeuer of you dare stand with me in law. For now bet­ter vvere it for me to die, then by holding my peace to be­tray my cause.

20 But doe not these two things with me, and then J shall not hide my selfe from thy face.

21 Withdraw thine hand from me, and let not thy feare make me afraide.

22 Either call thou, and J will answere, or let me speake, and answere thou me.

20 But forasmuch (O God) as I am to plead my cause be­fore thee, I beseech the to graunt me two things, to the end I may boldlie and without feare speake in mine owne de­fence. 21 The one, that thou wilt withold thine hand in the meane while from striking me in this manner: the other, that thou bring not into iudgement that thy feare­full and terrible maiestie, to the deciding of this controuer­sie; but as it were laying it aside for the time, thou wouldest deale mercifullie with me, and so as the weakenes of mor­tall man is able to abide. 22 Put the case therefore, that I am to deale not with these men, but with thee, and that this whol matter is to be debated between vs, seing that thy hand hath wounded me, and the question is, whether these iudge aright, saying, that I haue deserued this miserie by my wicked and vngodlie life. Here I giue thee the choise whether thou wilt be plaintife or defendant.

23 How many are my offences and my sinnes? shew me my transgressions and my faults.

24 Wherefore shouldest thou hide thy face, and take me for thine enemie?

23 I say not nay, yea, I am very wel content that thou lay my transgressions before my face, that I may see how many waies I haue sinned either more lightlie or more grieuouslie [Page] against thee. 24 For I would gladlie vnderstand, what those hainous crimes are, by which thou art so incensed and prouoked against me, that thou turnest thy face from me, & persecutest me, as if I were thine enemie.

25 Doest thou breake a leafe driuen to and fro? and doest thou pursue the drie stubble?

25 How soeuer the case standeth, what I pray thee doest thou else, dealing in this sort vvith me, but make triall of thy strength against a leafe, vvhich vvith the least blast of vvind falleth to the ground? doest thou not labour to destroy the stubble, vvhich is so drie that it no sooner toucheth the fire, but of it selfe by and by flameth and is consumed?

26 Because thou wrightest bitter things against me, and ma­kest me to inherite the sinnes of my youth.

27 Thou puttest my feet also in the flockes, and lookest narrow­lie vnto all my pathes, and ingrauest thy selfe vpon the rootes of my feete.

28 But he like rottennesse consumeth, and like a garment which is moth eaten.

26 Neither doe I say this to make the thing seeme grea­ter then it is, as the vse is of nice and tender persons. For thou pronouncest and dravvest forth against me nothing else but sorovvv and bitternes, in so much that thou seemest to punish me for the olde transgressions of my youth, vvhich came vnto me, as it vvere, by right of inheritance, & vvhich long ago, I thought had beene forgiuen me. 27 Yea as if thou fearedst least I should escape avvay, thou keepest me fast in fetters, and diligentlie vvatchest me vvhich vvay so euer I go, & looke where I tread, there thou settest also thy foot and follovvest step by step after me. 28 And thus it commeth to passe that silly Iob being as a leafe driuen to & fro vvith the vvinde, and as the drie stubble, putrifyeth and falleth avvaie, and is consumed like a moth eaten garment.

❧ CHAPTER XIIII.

1. & 2. ALas what is there more wretched then man, who came foorth of his mothers womb to liue here but a very short space, and that in extreame anguish and misery, whereunto thou in thy displeasure hast ordained him: like a flower, is no sooner seen growne, but he withereth, and like a flying shadow vanisheth awaie. 3. Is he of such value, or do­est thou make such account of him, that thou canst abide thus narrowlie ro sift his doings, and to enter into iudge­ment with him? 4. Surely I confesse, hee is vncleane; but what can he doe with all? Can a man be pure that commeth of vncleane parentes, or beeing borne in corruption is anie one able to make him selfe pure from all vncleannesse?

5 If his dayes are set downe, and the number of his moneths (is) [Page] with thee, (&) thou hast limitted his times which he shall not passe.

6 Turne from him and let him be quiet, till as an hireling he hath ended his day.

5 But forasmuch as thou hast determined the dayes of man, and hast in thine owne hand the number of moneths in which he is to liue, and finallie in the whole state and condi­tion of his life, hast appointed him boundes which he can not exceed, 6 At the least wise withhold this thy scourge from him, which as an ouerplus thou addest to these his na­turall miseries, and giue him leaue to enioy this short and wretched life, till, as an hireling endeth his worke, so hee likewise finish the course of his life.

7 For there is hope of a tree if it b [...] cut downe. For still it will sprout, and the branches thereof will not cease:

8 Though the roote thereof waxe olde in the earth, and the stocke thereof lie dead in the dust.

9 By the sent of the water it will bud, and bring forth boughes as a plant.

10 But man dyeth and is cut off, and man shall giue vp the ghost, and where is he?

7 For of a tree which is cut downe there is some hope that it wil grow againe, & not quite perish. 8 Because how­soeuer the roote within the ground be olde, yea & the stocke thereof be dead: 9 Notwithstanding so sone as it hath as it were a certain sent of the water, it reviueth & bringeth forth boughes againe to to be cut down, as a yong plant. 10 But a mans life being once lost, is neuer restored to him againe: & if he be once takē away, where afterward maist thou find him

11 The waters passe from the sea, and the flood decayeth and is dryed vp.

12 And man lyeth and riseth not: till the heauens be no more they shall not arise againe nor awake out of their sleepe.

11 As the waters of the sea are resolued into vapours and vanish away; and as the riuer in time of drouth is dryed vp: 12 So man by death falleth and perisheth, so that till the heauens are not any longer, that is, neuer he shalbe rai­sed from the sleepe of death, nor awake to liue in this worlde any more.

13 O that thou wouldest hide me in the graue, & keepe me secret [Page] while thy wrath were past, & wouldest set me an appointmēt, (that is, a certaine time) and remember me.

O that thou wouldest hide me in some secret caue within the earth, where I might abide either without feeling, or at the least wise be farre out of mens sight, til such time as thine anger were appeased towards me: this is my desire that thou wouldest appoint me a certaine terme, in which I may per­ceiue that thou hadst cast off al remembrance of me.

14 Jf a man die, shall be liue againe? shall I spend all my dayes in waiting till my chaunging be come,

15 When thou shalt call, and I shall make answere vnto thee: and when thou shalt aske for the worke of thine owne hands?

But sith neither this can possibly be, that a man after he is once dead should be restored againe to this life: nor thou doest vse to graunt that, which I ere while wished to haue, must I needes, I pray, so long abide in this intollerable estate 15 till that other day be come, wherein at the length I shall by thee be called out of this short and wretched life, & shall make answere to thee, and wherein thou shalt require thine owne workmanship▪ which seemed to be vtterly blotted out, and then shall I change this transitorie and miserable life with that other, which is euerlasting & most blessed?

16 For now thou numbrest my steps, neither doest thou reserue (any part) of my sinne.

17 My transgression is sealed vp as in a bag, and thou addest vnto mine iniquitie.

16 For thou dealest so rigorously with me, that I may seeme not to haue at any time so much as set one foote for­ward, but that thou hast counted all my steps, neither doest thou remit any part of the punishment, which is due to mine offences. 17. But thou seemest rather to haue laid them vp in store, and to haue sealed them as it were in a bag, that not any one of my transgressions might be forgotten: and hereupon it is, that to take vengeance vpon me for those things wherein I haue sinned against thee, thou loadest me with punishments, heaping them thicke and threefolde, and sending one in the necke of another.

18 And surely as the mountaine decaying falleth downe, and the rocke is remoued from his place.

[Page]19 As the waters breake the stones, and the dust of the earth ouerfloweth the things which growe out of the same, and thou de­stroyest the hope of man.

20 So thou prevailest against him alwayes, and he passeth a­way chaunging his countenance, and thou throwest him out.

18. Finally (as may be seene by this my so sudden and so violent a fall) euen as some mountaine being mightilie shaken falleth downe, howe surely and firmely soeuer it see­med to stand; and as rockes by some sudden and violent im­pulsion are mooued and carried out of their places. 19. & againe as the water dropping by little and little weareth the stones, and the mould of the earth being by the inundation of waters cast vpon a heape, spoileth & corrupteth the yong plants and fruits of the earth, depriuing the poore husband­man of all his hope: 20 So thou neuer ceasest with thy might to cast downe miserable mortall men, till such time as they chaunging countenance and departing with a heauie & sorowfull heart, thou violently takest them out of this life.

21 His children shall be exalted, and (he) shall not knowe it: or brought lowe, and he shall not vnderstand concerning them.

22 But his flesh vpon him shall be in griefe, and his minde within him shall mourne.

21 And if happily any be not so by death vtterly swept away, but that they leaue children behind thē: it must needes be, that these either shall be exalted to honour, or else they also shalbe brought lowe, and liue in penurie and affliction. But whether the one or the other befall them, this belongeth nothing to their parents, forasmuch as they being dead know none of these things. 22 Neuerthelesse so long as they liue, both their bodyes shall be tormented with griefe, & their mindes shalbe oppressed with great and manifolde so­rowes.

❧ CHAPTER XV.

1 & 2. Then Eliphaz hearing all that Iob had spoken, what, saith he, doeth it become him who will seeme to be so wise and well aduised, to vtter words that are vaine and ligh­ter then the winde it selfe, as if they conteined great wise­dome? yea, like the East winde, to blowe them foorth out of his swelling breast? 3 For what should let me thus to terme your vaine babling, your frivolous speeches, & wordes poured foorth to small purpose.

4 Surely thou takest away feare and restrainest meditation be­fore God.

5 For thy mouth teacheth iniquitie, and not J, seeing thou hast chosen the tongue of the craftie.

6 Thy owne mouth condemneth thee, and not J: and thy lips testifie against thee.

Yea, the things which thou speakest, are not onely vaine and vnprofitable, but euen such as take away all reuerence due vnto God, and leaue no place at al for prayer vnto God, and heauenly meditations. 5 and 6. For thou hast vtte­red with thy mouth horrible impietie, and thou talkest euen as wilfull and outragious shamelesse persons vse to doe, so that not I, but thine owne mouth shall reprooue thee, nei­ther neede I any other witnesses against thee, then thy selfe.

7 Art thou the first man that was borne? and wast thou made before the hilles?

8 Hast thou heard the secret of God, and hast thou restrained all wisedome to thee?

9 What knowest thou that we knowe not? and vnderstandest (which is) not with vs?

10 Amongest vs is the gray headed & the auncient man, who [Page] is of more yeares then thy father.

11. Are the consolations of God litle before thee (that is, not good enough for thee) and lieth there any thing hidden within thee?

7. Why; you that chalenge so great wisdome to your selfe aboue other men: was the world and you made in one and the same daie? were you fashioned before the hilles? so that you may not be taught of any, but all other men must learne of you? 8. Haue you alone bene a scholler in Gods schole, and learned the secrets, which are hidden from others, in so much that you haue drawne al wisdome to your selfe? 9. Nay, knowest thou anie thing, of which we are ignorant? Or hast thou anie thing which we want? 10. I tell thee, in this com­panie there are some with hoarie heares, and who in yeares come not anie whit behind thy father. 11. And yet forfooth, these comforts which wee bring thee, as it were, from God him selfe, they are too slender and not for thy liking: doubt­lesse there lieth hidden in thee some greater and more pro­found wisedome, then euery man knoweth.

12. Why doth thine heart carie thee away, and this winking with thine eies, what doth it meane?

13. That thy spirit answereth to God, and thou bringest wordes out of thy mouth?

14. What is man that he should be cleane, and he that is borne of a woman, that he should be iust?

15. Behold (God) relieth not vpon those his holy ones, yea the heauens are not cleane in his sight (that is, beeing compared with him.)

16. How much lesse, an abhominable and vile man, which drin­keth iniquitie like water?

12. & 13. Now tell me I pray thee, what the reason is, that thy mind in this sort is caried beyond all bounds of modestie? and what meane these ayming eyes? that with so proude and loftie a spirite thou shouldest dare to reason with God him­selfe, and chalenge him with thy wordes? 14. For what is man, that he may be accounted pure? man, I say, borne of a woman, that he dare to avouch his owne righteousnes? 15. Beholde, God is so perfit, that he needeth not the helpe of those his blessed spirits, neither trusteth hee to their might [Page] or industrie, but onely to himselfe, when soeuer he emploi­eth them in his seruice; nay, the verie heauens themselves are not pure, if they be compared to him, howsoeuer they are free from this earthlie drosse and contagion. 16. And shal man presume to esteeme him selfe pure and cleane, beeing a creature of him selfe filthie and abhominable, who drinketh in wickednes as it were waters, euen til he swelleth therwith.

17. I will tell thee, (I therefore will be thy guide or tea­cher) heare me: I will declare that which J haue seene.

18. Which wise men haue told, and haue not hid being receiued from their fathers,

19. To whom alone the land was giuen, and no straunger passed through them.

17. Therefore let it seeme no shame to thee, to take mee for thy guide and teacher, and to giue care to that which I shall speake. For I shall tell thee such things as both my selfe haue seene; 18. and which also men of excellent wisdome hauing heard and taken the same from their ancetours, haue not hidden from vs. 19. I meane those, of all other moste worthy to be called wise, who both at home haue ruled the people vnder their gouernment most wiselie: & abroad haue most couragiously defended thē, against strāgers & forriners.

20. A wicked man tormenteth himselfe all the daies of his life, and number of yeares, which are laid vp for the violent (man.)

21. A sound of terrours is in his eares, in peace the destroier shall come vpon him.

22. He beleeueth not to returne (that he shall returne) out of darkenes: for the sword looketh vpon him.

23. He wandreth for bread (seeking) where (it is) he know­eth that the day of darkenes is readie at hand.

24. Anguish and distresse doe make him affraid (which) shall preuaile against him, as a king readie to the siege.

25. Because he hath stretched out his hand against God, & made himselfe strong against the almightie.

26. (God) shall runne vpon him, vpon his necke: vpon the thicknes of his shields.

20 To make few words, Iob thus it is, as both heretofore I haue told thee, and now thou findest and feelest in thy selfe, that a wicked man is most miserable. There is not one day [Page] goeth ouer his head, in which he doth not marueilouslie vex & torment him selfe, euen as the woman that is in trauaile: yea, & for that whol space of yeeres, which God in his hea­uenlie wisedome, hath set and appointed for tyrants & wic­ked cormorants. 21 His cares ring continuallie with hor­rible and fearefull sounds, and when he shall thinke him­selfe to be in greatest safetie, euen then shall the enemie come vpon him, vtterlie to destroie him. 22 In aduersitie he hath no hope at all to be deliuered, but despaireth as if the sword alwaies hung ouer his head. 23 How soeuer he hath praied vpon other mens goods, he shall wander vp and downe to seeke his owne meat, knowing that the day is nere and euen harde at hand, in which he shall receiue iust puni­shment for his wickednes. 24 Beeing brought into great straightes, he shall remaine in continuall feare and anguish, as if some mightie king should compasse him in on euerie side, so that there were no waie for him to escape. 25 For that he durst with violent hands assaie, as it were, to pul God out of his seat, and rebelliouslie take armes against the al­mightie. 26 But God shall violentlie rush vpon him, and breaking his shields, how many or how thicke so euer they be, shall dragge him by the necke as a miserable vanquished wretch.

27 Although he hath couered his face with his fatnes: & hath made mouthes (that is, wrinkles) vpon his flankes.

28 And hath dwelt in cities (hauing before beene) rased, and houses which were not inhabited, but were turned into heapes of stones.

29 He shall not be rich, neither shall his substance continue, neither shall their perfection be prolonged vpon earth.

30 He shall neuer depart out of darkenes, the flame shall drie vp his branches, and they shall goe away with the breath of his mouth (namelie, of God.)

31 He will not beleeue, beeing deceiued through vanitie, that vanitie shall be his change.

32 He shall be cut off before his daie, and his boughes shall not be greene.

33 His fruite shall be plucked off, as a sowre grape from the vine: and shall be cast off, as the flowre of the oliue.

[Page]27 For be it that he giue him selfe to gluttonie, and in such sort pamper himselfe, that his face be puffed vp and swell with fatnes, and he carrie about collops in his flanks. 28 And to get him a name and renowne amongst men, hath reedified and built anew desolate and wasted cities, forsaken of the inhabitants, and so wel nere become a heap of stones. 29 Neuerthelesse he shall not be rich, but his goods shall go from him suddenlie, he shall not know how, neither shall his glorie and renowne be spread farre vpon the earth, as these men dreamed it would come to passe. 30 For mise­ries trulie shall ouertake him, from which he shall neuer rid him selfe: God shall raise a flame with the breath of his mouth to destroie his familie. 31 And he himselfe in his vanitie deceiuing him selfe, shall die an vntimelie death. 32 & 33 His ofspring shalbe cut off before it come to any ripenes, as a storme pulleth the sowre grapes from the vine, or as the flowres of the oliue fall vpon the ground.

34 For the congregation of the hipocrite shalbe desolate, and fire shall deuoure the houses of bribes.

35 For they conceiue mischiefe, and bring forth vexation, and their entralls haue prepared deceit.

34 For whosoeuer maketh a counterfeit shew of vertue and godlines, his habitation shalbe made solitarie, his familie though neuer so great, and his clyents though neuer so ma­nie, shall become as a desolate wildernesse, and the fire shall consume the houses builded with bribes. 35 Forasmuch as these men doe nothing else but conceiue and imagine mischiefe against others, and bring foorth nought else but trouble and affliction, and their whole studie is, howe they may cunninglie deceiue others.

❧ CHAPTER XVI.

1 BVT Job made answeare to these things after this & 2 manner. Is it any new thing which thou speakest, or haue I not heard these things verie often? Is this which ye doe, euen all the sorte of you, is this, I say, to comforte your friend, or is it not rather to vexe and grieue him to the verie heart?

3 Will ye neuer leaue thus to babble to no purpose, & to poure out words which are lighter then the winde? and tell [Page] me, Eliphaz, what substantiall and sure groundes hast thou, which make thee thus boldlie to persist in answering? 4 Should I, if you were in my case, speake as you doe? should I multiplie words against you? or studie for bitter speeches to gaule you withall? should I thus in scorne and derision shake my head at you? 5 Surelie I would not doe it: but I would labour to strengthen you vvith comfortable speeches, and with gentle words to ease and asswage your griefe.

6 If I shall speake, my griefe will not cease? and though I leaue off (to speake) what shall depart from me?

What then shal I doe, or which way shal I turne my selfe? For if I speake, my torment wil not thereby at all be lessened: and although I held my peace, how much shall my miserie thereby be deminished?

7 But now (God) hath made me wearie (and thou) hast wasted all my congregation, (that is, all my substance.)

8 (In that) thou hast made me full of wrinkles, it is a witnesse thereof: and my leanenesse rising vp in me, shall in my face (that is, openle) I testifie the same.

9 His wrath hath torne me, & he striueth against me: he gnash­eth vpon me with his teeth: mine enemie hath sharpened his eyes a­gainst me.

10 They haue opened their mouthes against me: they haue smit­ten me on the cheeke with reproch: they are gathered together a­gainst me.

11 God hath shut me vp among the vngodlie, and hath made me to turne into the handes of the wicked.

12 I was at rest but he hath broken me, he hath catched hold vp­on my necke, and hath sorelie brused me: and set me as a marke for him selfe.

13 His archers compasse me round about, he hath cut my raines, and doth not spare, he hath poured my gall vpon the ground.

14 He hath broken me with one breaking vpon an other, and is fallen vpon me like a Gyant.

7 For whatsoeuer it be, and whatsoeuer I am able to al­leadge for my defence, God hath wearied me with miseries and euen ouerwhelmed me: thou, I say, O God hast wasted and destroied both my selfe and all that I had. 8 And this neither can I, neither will I denie; the vvrinkles in my whole [Page] countenance, doe sufficientlie witnes it, and the leannesse, which disfigureth all my bodie, doth manifestlie shew it. 9. The Lord hath sent the ministers of his anger, mightelie to assaile me, to take holde vpon me, and to pull me in peeces: to gnash at me with their teeth, and to looke fiercely vpon me with their eies, which cast foorth as it were sparkles of fire. 10. And they trulie haue leaped vpon me violentlie with open mouthes, as if they would swallow me downe at one morsell; and setting vpon me all at once with mockes & reuilings haue buffetted mee, and thumped mee about the face. 11. Thus it hath pleased God to deliuer me vp to per­uerse and wicked men, & to make me, departing out of that plaine and easie waie wherein I walked, to turne into bye waies, and to fall into their hands. 12. I was in peace and prosper [...]tie, when he cast mee downe, and crushed me as it were in peeces: when he tooke me by the neck and shooke me, so that I was greatlie brused, and fet me against himselfe as a marke to shoote at: 13. he hath set his archers round about me on euerie side, and I in the midst of them am pear­ced and striken through: so that, all pitie being laid aside, my verie bowels traile vpon the ground. 14. He hath giuen me one wound vpon another: finallie he hath rushed vpon me with al his strength, & hath shewed the vttermost of his pow­er against me.

15. J haue sowed a sackcloth vpon my skin, and haue abased my horne vnto the dust.

16. My face is fouled as it were with durt by reason of my wee­ping: and the shadow of death (is) in mine eye lids.

15. And I for all this, Eliphaz, haue not swelled against God, as thou falsely chargest me: but I haue wrapped my skin in sackcloth, & straight way forgetting al my former worship & dignity, wherein I went before al others, I couered my selfe with dust and ashes. 16. Neither did I this for a vaine shew, as hipocrites doe (howsoeuer thou doest most vnworthelie account mee such a one) seeing this my face is with teares continuallie trickling downe my cheekes, be slubbered as it were with durt: and my eie lids falling downe & waxing dim do represent the verie image of death being neere at hand.

17. Not for anie iniurie in my hands: and my praiers are pure.

[Page]18. O erth, couer not thou my blood, & let my crying find no place.

19. Loe, euen nor my witnes (is) in heauen, and my witnesse is on hie.

17. Neither is there any cause vvhy you should inueigh a­gainst my former life. For these things are not befallen mee for any iniurie vvhich I haue done to anie man; and as tou­ching religion, I call vpon God in the assurance of a good conscience. 18. And if I lie, thou, O earth, vvhich hast born Iob all his life time, doe nor couer me being guiltie of blood or of anie vilanie committed against anie man, neither let these my cries be heard. 19. For doubtlesse there is a vvitnes in the heauens of mine innocencie, there is one, I say, aboue, vvho vvill beare sure record against your false accusations.

20. O my Rhetoricians, O my companions, mine eie powreth out teares vnto God.

21. O that a man might dispute with God, as the sonne of man with his friend.

22. For the yeares of number (that is, vvhich vvere assigned and appointed for me) are at hand, and I go the way, whence J shall not returne.

20 Neither doe I without cause call God to witnes. For I would you should know this, O ye most eloquent men, and my most worthie companions, that these mine eyes tricke­ling down with teares, looke directly not vpon you, but vpon God himselfe. 21. And I vvould to God vvhile I am yet aliue I might bee suffered to plead my cause against you before Gods tribunall seate, as the manner of men is one vvith an other. 22. But the terme of yeres vvhich were appointed for mee to liue, are novv expired; and loe, novv I enter into the way, out of which, it is vnpossible for me to returne.

CHAPTER XVIII.

1. 2 Then spake Bildad, what ende will ye make, saith he, of these your alterrations and discourses to and fro? Let euery one rather weigh diligently what is spoken on both sides, so shall our speeches be to the purpose, and not rove at vncerten markes, and so shall we finde some ende of this disputation.

3 Why are we counted as beastes, and are vile in your sight?

What? is it meete that this Iob, whom to comfort we are come hither, should despise vs and esteeme of vs no better then of beastes, which want reason and vnderstanding? and that our speeches should seeme vnto you that are present, as base and of little value?

4 O the man which teareth his soule in his anger, shall the earth be forsaken for thee, and shall the rockes be remooued out of their places.

But O thou, that forgetting thy selfe to be a man, like some madde and furious beast, through rage and impatiencie tea­rest thy selfe, canst thou make God afraid with these thy cries? will he, thinkest thou, cast his scepter out of his hands? will he leaue off to rule & gouerne the earth? will he for thy sake change the ordinarie course of nature, as to mooue the rockes out of their places. For surely thus it must needes be, [Page] if either in aduersitie or in prosperity he should make no dif­ference betweene the righteous, such a one as thou still re­putest thy selfe, and the wicked which hate God.

5 Yea, the light of the wicked is quenched, neither doeth the sparcke of his fire (that is, of any of them) shine.

But howe false this is, thou thy selfe Iob nowe findest. For although God of his goodnesse, do sometimes suffer the wic­ked as it were to shine in a prosperous and flourishing estate, yet that light is quickely put out, neither doeth that sparke of theirs send foorth any beames.

6 The light is darkened in his tabernacles, and his candle is put out with him.

And both he him selfe, and all his house out of this light shall fall into extreme darkenesse and miserie, by reason that suddenly his light shall be put out, and in a moment he shall loose all his beautie and brightnesse.

7 The steps of his strength shall be brought into straightes, and his owne counsell shall cast him downe.

Wheras before nothing seemed too hard for him which he durst not take in hand, & which by his strength he could not atchieue and bring to passe, nowe his heart shall faile him, & he shalbe brought into straightes, out of which while he see­keth by manie pollicies and counsels to ridde him selfe, he draweth vpon him selfe his owne destruction.

8 For his feete shalbe taken in the net, and he shall walke vpon the snare.

For his foote shalbe caught in the snare, and which way soeuer he goeth, he shall intangle him selfe in the net.

9 The grenne shall take him by the heele, and the thiefe shall come vpon him.

As he goeth on his way the grenne shall take him by the heele, and throwe him to the grounde, the thiefe shall come vpon him, and he shall lie at the mercie of the robbers.

10 A snare is laid for him in the grounde, and a trap for him in his way.

When he walketh, a snare lyeth vnder his feete to catch him at vnawares, and which way soeuer he turneth himselfe traps are laid to snare him.

11 Terrors shall make him afraide on euery side, and shall driue [Page] him to his feete, (that is, shall constraine him to flie from one place to another.)

And truely these daungers let him looke for abroad, and these mischiefes shall befall him. Nowe inwardly and with him selfe he shall liue in continuall feare and horror, so that he shall not thinke him selfe any where safe, he shall be cary­ed hither and thither, indeede not knowing which way to turne him selfe.

12 His violence shall be his famine, and destruction standeth at his elbowe.

By doing wrong and violently oppressing the poore, he shall be found to haue gained nothing, but that he shall pine for hunger: and he shalbe ouertaken with some grieuous calamitie, which alwayes shall waite vpon him, and neuer depart from his elbowe.

13 Jt shall deuoure the supporters of his skinne: the first borne of death shall deuoure (I say) his strength.

Some strange disease, being sent as it were out of the bow­els of death it selfe with great power to hurt, shall eate vp his flesh, and consume the veines and sinnowes, wherewith his ioyntes and members are tyed and knit together.

14 His hope shalbe suddenly taken from him in his dwelling, and (the first borne of death) shall cause him to goe to the King of feare.

15 (And he) shall dwell in his tabernacle, and it shall not be his: brimstone shalbe scattered vpon his habitation.

16 His rootes shall be dryed vp beneath, and aboue shall his braunch be cut downe.

17 His remembrance shall perish from the earth, and he shall haue no name in the streetes.

14 Neither shall this mischiefe thus cease, (which thing consider, Iob, whether it do not most fitly agree to thy selfe.) For all they, vpon whome the wicked man trusteth, and by whose meanes he hopeth that his house and name shall flou­rish and come in great credite & honor abroad, are violently and suddenly swept away: and that horrible euil and disease, whereof I spake before, at the length comming vpon him, shall by force drawe him to the king of feare, I meane, Death it selfe: 15 which hauing quite thrust him out of doores, [Page] shall strewe his house with brimstone, and dwell therein. 16 And thus it shall come to passe, that his rootes, by which he was nourished and vpholden, being beneath dryed vp & rot­ten, and his boughes aloft lopped and cut downe, 17 both he and all his posteritie shall so be blotted out, that they shalbe quite forgottē, and not once spoken of amongst men.

18 He shalbe driuen out of the light vnto darkenesse, and be chased out of the worlde.

19 He shall neither haue sonne nor nephewe among his people, and none shalbe left in his dwellings.

20 The posteritie shalbe astonied at his day, and feare shall come vpon the auncient.

18 Therefore thus shall he fall out of light into darke­nes, neither shall he any where appeare or shewe his face, be­cause he is on all sides thrust out, and in no place can find in­tertainment. 19 He shall haue no sonne nor yet nephewe left, whereby his house and stocke may be reckoned in his tribe, neither shall any of his blood and kindred remaine a­liue. 20 And this his fall shall be so fearfull, that his posteri­tie shall thereat stand as it were amased, and his auncetours shall not behold it without great astonishment.

21 Surely such are the habitations of the wicked: and this is the place of him, who feareth not God.

Loe, this is the lot of the wicked, and this is the ende of them who doe not feare God.

CHAPTER XIX.

1 Then Iob making answere to these things which were most wrongfully laide against him, 2 Thou demaundest, Bildad, saith he, how long it will be, before I make an ende of answering, but I say to you againe, when wil ye leaue off thus miserably to grieve me, and with these your reprochful spee­ches to kill my heart. 3 For now ten times one after an­other haue you not doubted most shamelesly to assaile me with bitter & taunting invectives, & ye take me vp so short, as if ye dealt with a stranger & forrener, and not with a friend.

4 And be it that I haue erred: let mine errour remaine with me.

And truely let it be granted, that these things haue happe­ned to me through mine own fault, & for mine own offences. Notwithstāding, I beseech you, let me alone, & giue me leaue to beare the punishment which God hath laid vpon me, and adde not you any more to these afflictions, which alreadie I suffer.

[Page]5 But forasmuch as ye advaunce your selues in wordes against me, and rebuke me for my reproch.

6 Knowe nowe that God hath ouerthrowen me, and hath set his net round about against me, (that is, hath compassed me with his net.)

5 But forasmuch as it pleaseth you to set out my mise­ries with such stately eloquence, and to catch at this my mis­fortune and vnhappie estate, throughly to gaule me and re­proch me therewithall: 6 I denie not that, which you say, and I would haue you more and more to knowe it, that I am ouerthrowne and cast downe by Gods owne hande, and that with his net, whereof thou Bildad diddest so often make mention, he doeth compasse and hold me in on euery side.

7 Beholde, I crie out of violence, but I am not heard, I crie, but there is no due moderation.

Loe, I crie out, that I am oppressed aboue my strength, & that my affliction is greater, then that I am able to beare: yet can I obtaine no releasment: I crie aloude, yet am I ne­uer a whit the better, or more gently dealt withall.

8 He hath hedged vp my way, and he hath set darkenesse in my pathes.

What way soeuer I seeke to escape, he hath beset me with obstacles, which hinder me so that I cannot passe: and I find all my wayes beset with darkenesse.

9 He hath spoyled me of mine honour, and taken the crowne away from my head.

I confesse, that he hath spoyled me, as thou hast said, of all the honour and dignitie, vnto which he had advaunced me, and that all the glory, wherewith as a King he had crowned me, is suddenly taken away.

10 He hath destroyed me on euery side, and I am gone: and he hath remooued mine hope like a tree.

As a man that will pull vp a tree by the rootes, diggeth round about it till it be ouerthrowne and fal downe vpon the grounde; so hath he dealt with me, so that now I am vtterly vndone, neither is there any more hope for me to recouer, (as also I remember that thou diddest say) then for a tree that is once pulled vp by the rootes.

11 He hath made his anger to kindle against me, and he hath [Page] counted me, as one of his enemies.

12 His armies came togither, and made their way against me, and camped about my tabernacle.

11 Beeing displeased with me, he hath poured out all his anger against me, neither hath he otherwise dealt with me, thē he vseth to do with his greatest enemies. 13 His troupes are ioyned in one to set vpon me, they haue set their waie a­gainst me, & haue pitched their tēts roūd about my habitatiō.

13 He hath remoued my brethren from me, and my kinsfolke are become straungers to me.

14 My neighbours haue forsaken me, and my familiers haue for­gotten me.

15 They that dwel in mine house, and my maides take me for a straunger, (I say) I am a straunger in their eyes.

16 J called my seruant, but he would not answer, I spake him faire with my mouth.

17 My breath is straunge vnto my wife, though I beseech her for the childrens sake of mine owne bodie.

13 Yea, and as yet more harder & more greeuous things haue followed, he not beeing ignorant thereof, but ordering and disposing all at his owne pleasure. For my brethren haue put them selues out of my sight, and those, who were moste known vnto me, haue now estraunged them selues from me. 14 My kinsmen haue forsaken me, my very familiar friendes haue forgotten me. 15 Those of my houshold, yea, and my maides account me as a straunger, and looke vpon me with no other countenance, then vpon a forreiner and vnknown guest. 16 My seruants, though I crie to them, although I intreat them and speake them faire, yet they will not heare me, nor make answere vnto me. 17 My verie wife doeth loath my breath and cannot abide it, as beeing straunge and vnpleasant, yea, euen when I beseech her by those common pleadges our children got betweene vs.

18 The meaner sort despise me, and when J rise they speake a­gainst me.

19 All the men of my secrets doe abhorre me, and they whome I loued are turned against me.

18 Neither is my estate any whit better abroad, forasmuch as euen those, who both for their yeares & calling, are most base and contemptible, doe despise me, and when I rise vp to [Page] them, they reproch and reuile me with words. 19 All those, with whome before time I communicated my secrets as with my dearest friends, doe now turne their face from me, ney­ther doe any deale more despitefullie with me, then those of whome I haue best deserued.

20 My bones cleaue to my skinne and to my flesh, and J haue e­scaped with the skinne of my teeth.

To be short my skinne, which is all the flesh that is left me, cleaueth vnto my bones; neither is there from the crown of my head to the sole of my feet, any thing sound in my body beside the skin of my gums, into which my teeth are ingraffed.

21 Haue pitie vpon me, haue pitie vpon me, O yee my friendes, because the hand of God hath touched me.

22 Why doe yee persecute me as God, and are not satisfied with my flesh?

21 And this most miserable spectacle, ought it not, I pray you, rather mooue you to pitie mine estate, though your harts were as hard as flint, then in this sort to taunt, and re­uile me? if then yee be my true friends, and vnlike to those of whom I spake before, if perfit loue & friendship hath brought you hither to me, take pitie of me, againe I say, take pitie of me, whome yee behold thus grieuously wounded by the hand of God. 22 For I beseech you, is not this hand of God hea­uie enough, but is it meet that yee also afflict me? And albeit, I had through mine owne follie made you my deadlie ene­mies, ought not this plague, which yee see with your owne eyes in this my bodie, satisfie your hatred and malice?

23 O that my words were now written, O, I say, that they were written euen in a booke:

24 Were grauen with an iron pen, either (in) lead (or) in stone for euer.

23 Neither surelie doe I here babble I can not tell what, but I would to god, I would to God, I say, that these my words receiued from my mouth were written, 24 or rather with an iron pen were ingrauē in lead, or in stone to remain for euer.

25 J also know, that my redeemer liueth, and that he shall at the last continue after the dust.

26 And after my skinne is eaten, that J shall neuerthelesse see God in my flesh.

27 Whome I shall behold for my selfe, and my eyes shall see him, and not an other (though) my reines are consumed within me.

[Page]25 But, least happilie yee imagine, forasmuch as I am out of all hope as touching this life, that therefore I despaire, as the wicked vse to doe, or that yee alone know, what is to be hoped and looked for after this life; I tel you that I also know that he liueth for euer immortall, by whome I shalbe redee­med from death, who as he was before this dust, as being the creator thereof, so shall he not be dissolued with it, but shall remaine after it is destroied and brought to nothing. 26 So that I, whome yee iudge accursed, euen I, I say, after my skin is consumed, and this not so much my body, as the image of my body, is dissolued, shall see God, hauing on this very same flesh. 27 Whome I say, I, euen my selfe, and with these mine eyes, and not beeing transformed into any thing else, shal be­hold: albeit, as now my state is, whatsoeuer is remaining of this life within me, is spent, euen to my verie bowels.

28 Surelie yee should haue saide, why doe we persecute him? For the root of the matter shall be found in me.

29 Take heede of the sword: For anger is among the iniquities of the sword, that yee maie know that their shalbe a iudgement.

28 Surelie equitie it selfe and true friendship, ought ra­ther to haue withheld you from reuiling and reproching me in this manner. For if yee wil diligentlie and with iudgement weigh and consider the whole matter, yee shall finde that I stande in a good quarrell and maintaine a cause, which is iust and which is stronglie and deepelie rooted. 29 There­fore I feare not that destruction, which as thou saidst, doeth hang ouer the heads of them who despise God. Looke to your selues rather, least God strike you with his sword. For this your spitefull dealing with me, is no lesse wickednes, then if yee should thrust me through with a sword: which I tel you to this end, that yee may thinke with your selues, that he to whome I appeale, will be a iust and righteous iudge, before yee be constrained to feele it.

❧ CHAPTER XX.

1 THen Tsophar the Naamithite hearing these wordes, 2 I had thought, saith he, to haue let thee go, & not to haue talked or medled any more in this matter, but that thy wordes do compell me to take an other course; where­fore readilie thus I answere thee. 3 And as I haue heard thy sharp reprehensions and rebukes: so my knowledge will afforde me, and put into my minde sufficient matter to make the answere, and to pay thee home like for like.

4 Knowest thou not this, (which hath beene) from the begin­ning, and euer since man was placed vpon the earth?

5 (Namelie) that the reioycing of the wicked is but hard bie: & that the pleasure of the hipocrite for a moment:

6 If his glorie mount vp to the heauens, and his head reach vnto the cloudes,

7 After he hath throwne downe him selfe, he shall perish for e­uer: and they that did see him, shall say, where is he?

8 He shall flee away as a dreame, and he shall not be found, and [Page] he shall passe away as a vision of the night.

9 The eye shall behold him and see him no more, neither shal his place any more see him.

4 And is it possible, Iob, that thou shouldest be ignorant of this, which is prooued by experience of al ages, since men began to inhabite the earth. 5 Namelie, that the pompe and triumps of the wicked cannot be fetched from the times of antiquitie, and that the ioyes of hipocrites vanish away in a moment. 6 7 For howsoeuer they may seeme to be lifted vp into heauen, and with the crowne of their heade to touch the cloudes: yet within a very short time being thrown downe headlong, they shall perish for euer, in so much that they who ere while saw them aloft, in the twinkling of an eye shall inquire what is become of them. 8 For they flie away no otherwise then a dreame, so that they shal not any where be found; as who vanished awaie like a night vision. 9 Fi­nallie, they who saw them to day, shall to morrow see them no where, neither yet shall the place where they liued any more acknowledge them.

10 His sonnes shall pacifie the poore, and his hands shall restore their robberies, (that is, those things which they haue taken a­waie by violence.

For wheras fathers are wont, as it were, to be borne anew in their children, if it so fall out that this man leaue any chil­dren behinde him, their state and condition shalbe so mise­rable, that the poore, whome their father had oppressed, shal thinke and acknowledge them selues satisfied: and he paie dearelie in the end, all that which before he had robbed and pilled, or by extortion and violence taken away from others.

11 His bones shall be filled with his youth, and it shall rest with him in the dust.

The paines and punishments which he hath procured & brought vpon himself, by the sins of his youth, shal eat vp his bones to the marow, & shall lie downe with him in his graue.

12 Because euill was sweet in his mouth, and he hid it vnder his tongue;

13 And spared it, and would not forsake it, but kept it close with­in his mouth.

14 His bread shall be chaunged in his bowels (and) the gall of [Page] aspes (shall be) in his bowells.

15 He shall deuoure substance, but hee shall vomit it, and God shall pull it out of his bellie.

16 He shall suck the gal of Asps, the vipers tongue shal slay him.

12 And trulie in working mischiefe he no lesse pleaseth him selfe, then he who keepeth sweet meate in his mouth. 13, and holdeth it vnder his tongue, not with intent to spit it out, but more and more to tast it, being delighted with the pleasant realiz thereof. 14 But this his food being forth­with in his bowells cleane changed, shall become altogether vnsauerie, as the gall of Aspes. 15 He shall neuer digest his goods, which he hath ill gotten and heaped vp, but with extreame paine and torment he shall cast them vp raw and vndigested, God him selfe as it were pulling them violently out of his bellie. 16. So the end shall prooue, that he hath sucked the poyson of Aspes, & that he shall die of the veno­mous fome, which proceedeth from the tongue of the viper.

17 Hee shall not see the riuers of floods and streames of honie and butter.

18 He shall repaie his labour and shall not swallow (it) (hee shall repay it, I say,) according to the substance of his chaunge, (that is, as he hath dealt with others, so others againe shall deale with him) neither shall he reioice.

17 His goods ill gotten shall haue no blessing; no store or plentie shall thereof insue, whereas contrariwise God so blesseth holie & good men, that their houses flow, as it were, with streames of honie and butter. 18 but he shall be so farre from this happines, that he shall repay and make good the damages done to others, without hauing time and space graunted him to swallow them, and the course of things be­ing chaunged, as he hath dealt with others, so others againe shall deale with him, and he shall not enioy the things which he hath gathered.

19 Because he hath vndone (others) and forsaken the poore: hath taken houses by force, and hath not builded them.

20 Because, J say, he hath not knowne rest in his bellie, he shall not go away with that he desireth.

21 Neyther (were there) anie remnants of his meat; there­fore shall he not hope for his good.

[Page]22 When he shall be filled with aboundance, he shall be brought into streites all the hands of the wicked shall assaile him.

23 (When) hee shall haue plentie to fill his bellie, God shall send vpon him the fiercenes of his wrath, and shall raine vpon him, vpon his flesh.

19 And who seeth not, how God herein declareth him­selfe to be iust: For seeing this man hath vndone others and depriued them of all their goods: hath built himselfe no hou­ses but seazed and taken possession of houses built with o­ther mens cost and charges: 20 Moreouer, forasmuch as his gluttonous paunch could neuer be satisfied, therefore shall he likewise goe without that, which he wished and lon­ged for: 21 And againe, in that his rauenous greedines hath been without all measure, so that nothing is left him to deuoure, he shall not finde anie thing, whereby he may con­ceiue hope of remedie, for this miserie. 22 For after hee hath scratched and scrapt together so much, as might satisfie the most greedie and couetous wretch, that liueth vpon the earth, then shall the wicked set vpon him on all sides, in so much that he shall be brought into great streites. 23. And when he shall be in the midst of all his iolitie, and shall pam­per his karkesse with all maner of delicate & daintie meats, euen then shall God powre out vpon him his most fearefull wrath and vengeance, rayning downe from heauen vpon his bodie all kinde of calamities.

24 Escaping from the iron weapons (that is swordes) the bow of steele shall strike him through.

25 The shooter shall let the string go, and it shall shoote forth the arrowe, it shal come foorth of his bodie, and shine with his gall: feare shall come vpon him.

24. If he shall scape the sword, yet the arrows of the steel bow shall pearce him through▪ 25. They shall not bee shot forth in vaine, but going through his body they shal be died with his gore blood: & moreouer his soule shall be wounded with verie manie terrours.

26. All darkenes shal be hid in his lurking places: the sire that is not blowne shall deuour him, and it shall go ill with them, who re­maine in his tabernacle.

27 The heauens shall discouer his iniquities: & the earth shall [Page] rise vp against him.

28 The increase of his house shall go awaie: they shall flow away in the daie of his wrath.

26 Where he thought he might most safelie hide him­selfe, there shall he finde no suretie, but all full of obscuritie & darkenes: A flame of fire, breaking out of its ovvne accord without anie mans blowing, shall take him out of the waie, and vtterlie destroie him: neither shall the estate of his hous­hold be anie whit better. 27. For the heauens themselues shall lay open his wickednes; yea the verie earth shall rise vp against him. 28. His reuenewes and yearelie profits shall bee scattered and dispersed here and there: finally like the running water shall such men passe away, so soone as Gods wrath is kindled against them.

29. This is the portion of the wiked man from God, and the he­ritage of his wordes from God.

And no other portion, then this, Iob, can the wicked look for at Gods handes, who is a most iust iudge and reuenger: thus, I saie, shall almightie God deale with them, and this shall they get by their answering and reasoning against him.

❧ CHAPTER XXI.

1. 2. THen Iob ansvvered in this wise, I pray you diligent­lie and attentiuely heare me what I shall say, that it may indeede appeare, that yee came not hither to vexe and grieue me more and more, but to comforte and helpe me.

3. Suffer me, and I shall speake, and after I haue spoken, then mocke me.

Quietly, I saie, and with patience first heare mee speake, and then if ye please and thinke it good, laugh me to scorne, and scoffe at my speeches.

4 What I? (that is, as touching my selfe) is my speech to men, and if (it bee so,) hovv should not my spirite bee trou­bled?

Nowe surely I haue no controuersie particularlie with you, neither doe wee nowe striue about worldelie affaires, [Page] but at this time and in this place, I haue to deale with the conscience, and I haue not to doe with men, but with Gods which being so, doe ye maruell that I thus rather sob then speake, as it fareth with them whose spirite is troubled?

5 Looke vnto me and be abashed, and lay your hand vpon your mouth.

Finallie hauing regard of mee, whome ye see among all men to be the most miserable, rather with astonishment and silence, harken what I shall saie, then vnpatientlie heare me speaking in mine owne defence.

6 When J remember, J am astonished, and feare taketh holde on my flesh.

7 Wherfore do the wicked liue, wax old; yea & grow in wealth.

8 Their seed is established in their sight, and their generation standeth before their eies.

9 In their houses there is peace without feare, and the rodde of God, is not vpon them.

10 Their bullock gendreth and faileth not, their Cow calueth, and casteth not her calfe.

11 They send foorth their litle ones like sheepe, and their sonnes leape vp and downe.

12 They lift vp the voice like the tabres and harp, and reioice in the sound of instruments of musick.

13 They spend their daies in good, (that is, in pleasure,) and in a moment go downe to the graue.

14 Although they haue said vnto God, Depart from vs, and we will none of the knowledge of thy waies.

15 Who is the almightie that we should serue him? and what profit shall we haue if we praie vnto him?

6 Thou askedst of me, Tsophar, if I knew not these things, which continuall experience in all ages teacheth. Verily I knowe them right well, and I can not choose but stand as one astonished, and tremble in euerie ioynt of my bodie, when I call them to minde: 7 For that which thou saiest concerning the shorte and momentanie prosperitie of the wicked in this life, and of their sudden downefall and de­struction, is disprooued and confuted by verie manie ex­amples. And what shall I saie to bee the cause, why they are suffered to liue, why to lenghthen out their daies to the [Page] verie vttermost course of nature, why to abound in all wealth and riches? 8 Moreouer, their children, howsoeuer thou doest affirme the contrary, remaine in safetie in the presence of their fathers, who behold them with their eyes, howe they growe vp in strength and lustinesse. 9 Their families are peaceable, and without all feare, neither doeth God chastise them with his scourges. 10 By reason their bullockes happily ingender, and their cowes neuer cast their calues, their cattell is wonderfully & mightily increased. 11 Their little ones being brought vp at home by flockes, doe cheere­fully and merily skippe vp & downe. 12 And partly they sing and tune their voyces like the timbrels & the harpe, and partly they delight them selues with diuers instruments of musicke. 13 Finally, this life being thus passed ouer in plea­sure, in delights, in mirth & pastime, neuer being tormented with any long diseases, as it were in a moment they go downe vnto the graue. 14 And yet notwithstanding they brea­king foorth into open contempt of Gods maiestie, haue bid him to depart from them, to get him hence, and to bee pac­king, as if they had nothing to doe with him: neither would they at any time suffer them selues to be taught and instru­cted by him. 15 And which is yet more outragious, they haue not doubted to vtter these blasphemous and fearefull speeches, Who is the Almightie, that we should yeelde and submit our selues vnto him? and what good or profite shall wee reape, by povvring out our prayers before him?

16 Beholde (notwithstanding) their good is not in their hande: let their counsell depart farre from me.

But behold, nothing of all this happeneth either against the will, or without the knowledge of God: forasmuch as their happinesse standeth not in them selues, or in their owne powers and therefore farre be it from me to consent to their vngodlinesse. But yet neuertheleke, the foundation of your invectiues against me, by this meanes falleth to the ground.

17 (But) when shall the lampe of the wicked be put out? and (when) shall the stormie shower come vpon them, and (when) will (God) giue them their portion in his wrath?

[Page]18 And (when) shall (the wicked) be as the stubble before the winde, and as chaffe which the storme carrieth away.

17 But as thou saidest, Bildad, the lampe of the wicked shalbe put out. Thou also, Tsophar, saidest, that God raineth vpon them in his anger: and that this heritage is allotted them from aboue. Neuerthelesse ye see, that it falleth not out thus with all, nor yet so suddenly to the most part of thē, as ye affirme. Therefore define vnto me, if ye can, that I may knowe yet somewhat more certainely of the matter, within what space of time this light of the wicked shalbe put out, or this stormie shoure shall come vpon them, or God shall de­uide this portion among them in his wrath. 18 Finally tell me, when are these made as stubble before the winde, & as chaffe scattered with the force of a tempest.

19 God (ye will say) will lay vp his violence for his children: he should reward him, and he should knowe (it.)

20 His eyes should see his own destruction, & he should drinke of the wrath of the Almightie.

21 For what affection shall he haue towardes his house after him, when the number of his moneths is cut off?

19 Doubtles ye wil take exception against these things, that God doth reserue for the children of that wicked man, the vengeance of his wrongs and oppressions: ye say well; but yet, if we shal weigh these things according to mans rea­son, as ye do, he ought rather him selfe to suffer and feele the smart or punishment of his owne sinnes: 20 and to be an eye witnes of his owne destruction, to drinke the cup of the wrath of almightie God, which he had powred out for him. 21 For (I pray you) what care and regard can he haue of his house and children, after he is dead and gone.

22 Shall (any man) teach God knowledge? Nay, it is he, who gouerneth the highest thinges.

But shall any, especially any of you, which labour to proue this, that the counsels of God are alwayes manifest in this life, either by prosperitie or els by aduersitie; shall any of you, I say, teach him, howe he is to rule and gouerne thinges here vpon earth beneath▪ seeing ye can not denie but that he is the onely gouernour and disposer of all thinges in hea­uen aboue?

[Page]23 One shall die in the pride of his perfection, being in all ease and prosperitie.

24 His milke pailes runne ouer with milke, and his bones are moistened with marowe.

25 But another dyeth in the bitternesse of his soule, neither did he euer eate with pleasure.

26 (Notwithstanding) they shall lie both in the dust, and the wormes shall couer them.

23 Here beholde, take vnto thee two, that are both toge­ther either good and vertuous, or euil and wicked: with one of them through the whole course of his life all things haue gone well. 24 His kine haue giuen great store and abun­dance of milke, he hath wanted no manner of pleasure or delight, and at length he departed this life with great peace and cheerefulnesse. 25 But the other hauing neuer had any smacke or taste of the pleasures & commodities of this life, dyed also ful of sorowe and heauinesse. 26 And yet for all their vnlikenesse and inequalitie in this life, one and the selfe same death hath taken them both away: they lye both of them in the graue, and are clothed with wormes. Now let me knowe, what ye can say to this case, or what place is there left here to your carnall reasons.

27 Behold, I knowe your thoughtes, and what ye take holde of against me.

28 For ye say, Where is the house of the great man, and where is the tabernacle of the wickeds dwelling?

27 But loe, I knowe full well what here commeth into your mindes, and what hold you will take against me to put me beside this my cause and defence. 28 For say ye, Shew vs, if thou canst, what is become of those great and honoura­ble mens houses, and where are those stately towres of the wicked, wherein heretofore they dwelt: as if forsooth the o­uerthrowe of their houses were the ouerthrowe of mine opinion.

29 (But) haue ye not enquired of those who passe by the way, (that is, of waifairing men) neither can ye denie their signes.

30 That in the day of destruction the wicked is prohibited (that is, the wicked is spared) and in the day (wherein) vengeance is brought foorth?

[Page]29 But did ye neuer aske of them that are travailers, any thing concerning these matters? Did ye neuer heare them tell what monuments they haue met withall by the wayes of the pompe and magnificence of these mightie men? 30 And who knoweth not that such men of all others are least subiect to the misfortunes and outwarde calamities of this life? and that they are especiallie spared, when the testimo­nies of Gods wrath are rife, and almost euery where to bee seene vpon the earth?

31 Who shall declare his owne way to his face, (that is, in his presence:) and who shall rewarde him for that he hath done?

32 Therefore he shalbe brought to the graue: and men shall watch at (his) tombe.

33 The steepe places of the running streames shall be sweete to him, and he shall drawe all men after him, and there (shall goe) before him more then can be numbred.

31 Neither is it any marveile that this so falleth out, for who dares reproue the wicked man to his face for his sinnes? who will take punishment on him for the iniuries which he hath done, & for his oppressions? 32 Therefore so farre is he frō that end which you said should befall him, that on the contrarie side, hauing peaceably departed this life, he is ho­nourably caryed to his graue, great lamentation is made at his buriall, and men are set to watch his tombe. 33 And thus while he liued, he tooke delight and pleasure in his towres and castles, built vpon the craggie valleyes of brooks and running streames: and being dead he is brought to the earth with great pompe & solemnitie, hauing a great traine both going before him, and following after him.

34 Howe then doe ye comfort me with vanitie, seeing your answers (are) a straying from the trueth, left (in the mindes of the hearers.)

To what ende therefore do ye propound these vaine and frivolous things to me, in steade of comfort and consolati­on? whereas these your answers are naughe else but lyes and a swarving from the trueth, which they leaue in the mindes of the hearers?

CHAPTER XXII.

1 But Eliphaz the Themanite beeing very angrie to heare Iobs words, answered him in this manner. 2 What meanes this, Iob, saith he, that thou standest so much vpon thine owne vprightnes? Thou wouldest haue men thinke, that God is greatlie beholding to thee for this thy integritie and iustice, so that he may seeme to haue done thee wrong, in dealing thus hardlie with thee. But thou art deceiued, if thou suppose that God can reape any benefit or commodi­tie at mans hands. Nay doubtlesse, but if any man doe well and wiselie, the good and profit redoundeth to him selfe. 3 Can the vertue and godlines of man doe God any plea­sure? wil it bring him some delight, which before he wanted, or will any gaine arise thereof to the almightie, who in him­selfe and of him selfe is most happie and perfect?

4 Is it for feare of thee that he accuseth thee? or goeth with thee into iudgement?

But what? shall vve thinke that he fearing least thou hap­pilie shouldest haue accused him, vvould preuent thee by first taking vpon him the person of plaintife?

5 Js not thy wickednesse great, and thine iniquities without ende?

6 For thou hast vnconscionablie taken a pleadge of thy brethren, and hast caused them beeing stript out of their clothing to goe naked.

7 To the wearie thou hast not giuen so much as water: and hast withdrawne bread from the hungrie.

8 But the earth was the mightie mans: and the honourable per­sonage sat (that is, bare rule) in it.

9 The widowes (notwithstanding) hast thou sent backe empty, and the armes of the fatherles were broken.

10 Therefore snares are round about thee, and feare amased thee on a sudden.

11 Or else thou seest not the darknesse, and the aboundance of waters hath couered thee.

5 And what shall I neede to vse many words, when as the verie matter it selfe, manifestlie sheweth thy wickednesse to haue beene so great, as that thou didst neuer cease to sinne. 6 For thou hast not beene afraid to take a pleadge, without [Page] any regard of one more then an other, euen of thy poore and needie kinsfolke, and hast beene so farre from cloathing thē beeing naked, that contrariwise, thou hast wrung from them that little apparell which they had left. 7 Such as are wea­rie with trauailing, thou hast not so much as refreshed with a cup of cold water, and as for the hungrie, thou hast not vouchsafed them so much as one mouthfull of bread. 8 Nei­ther yet hast thou here any thing that thou maiest pretende. For thy power was such, as that all men were subiect there­unto, insomuch as, thou hauing stollen their harts and good will, through thy false showes of feigned vprightnes, they honoured thee like a king sitting in his throne. 9 But how greatlie thou didst abuse this authoritie, the widowes spoiled of their goods, and the fatherlesse children with violence op­pressed, doe sufficientlie testifie. And this is the cause, Iob, that god hath so entangled and wrapped thee with snares on euery side: hence proceedeth that so sudden chaunge, which striketh and pearceth thee euen to the very heart. 11. Vn­lesse peraduenture this darknes be so great, that it hath quite taken away all the light of thy minde: and vnlesse thou doest lie whollie ouerwhelmed with such grieuous calamities, as it were with a mightie and violent ouerflowing of waters.

12 (Is) not God in the height of the heauens? And behold the height of the starres, how hye they are.

13 And thou wilt saie, what doth God know? will he iudge through the darknesse?

14 The clouds are his denne, and he doth not see: and he walketh in the circle of heauen.

12 What? didst thou suppose that these things could al­waies lie hidden, till at the length thou hadst a wofull expe­rience, that there sitteth one in those high heauens, who frō thence beholdeth all things? In those heauens, I say, whose top how high and loftie it is, the very starres, which we see▪ doe sufficientlie testifie: yet doth he farre in highnes exceed the height hereof. 13 Take heede therefore, least thou al­so, ioyning with those wicked and prophane men, of whome thou spakest a little before, doest breake into these wordes & say: What is this that yee call the knowledge of God? Is it possible that out from so high a place, and through the midst [Page] of such cloudie darknesse, God should behold and discerne these things? 14 Of this kinde, are these most impudent spe­ches also: God lyeth close hidden amongst the clouds, hee se­eth nothing: but he doth solace him selfe with walking with­in the compasse of the heauens.

15 Doest thou not marke the way of the world, wherein wicked men haue walked?

16 Who were cut downe, and (whose) time was not come, and (whose) foundation (was made) an ouerflowing riuer:

17 Who saide vnto God, Depart from vs, and what had the al­mightie done vnto them?

18 Yes, he filled their houses with good things. Therefore let the counsell of them be farre from mee.

19 The righteous saw (this) & reioyced: and the innocent laugh­ed them to scorne.

20 Because our substance was not destroied: but the fire hath de­uoured the remnant of them.

15 If thou wilt not abide to yeld to reason, yet at the least beleeue experience, & remember since the latter age of the old world, what became of them who troad in the pathes of wickednesse. 16 Surelie thou shalt finde that they were sud­denlie taken away by vntimelie death: yea and that al things wherein they put their confidence, glided and passed away like the water of a running streame. 17 These, I say, vvere those, who went so farre in their madnesse, that they durst commaund God to depart from them. And what hurt, I pray you, had they receiued from the almightie God? 18 Nay, God stuffed their houses ful euen vp to the top with al man­ner of good things. Farre be it therefore from me, that I should once harbour in my brest any one thought of these prophane persons: which thing, thou Iob, hast also protested, but how rightlie thou hast done it. I leaue it to thine owne iudgement. 19 And this trulie is the end of such men; which when the righteous and vpright men behold, they reioyce & clap their hands at these iudgements of God, and doe wor­thelie insult ouer those most damnable wretches. 20. For they see both them selues and their substance to be in safetie; but contrarivvise, the other for iust cause are vtterlie destroi­ed & consumed vvith that fire, vvhich vvas sent dovvne from heauen.

[Page]21 Acquaint thy selfe therefore with him, and be at rest: thereby thou shalt haue good.

22 Receiue the law out of his mouth, and lay vp his wordes in thine heart.

23 If thou returne to the almightie, thou shalt be made new a­gaine: as be that shall remoue peruersnes farre from thy tabernacle.

24 Cast thy golde on the ground and let the golde of Ophirbe vnto thee as the pible stones in the brookes:

25 And let the almightie be thy tower (let him I say) be vnto thee as plentie of siluer.

21 All which things being so, heare I praie thee, Iob, that which I both perswaded thee vnto before, & now beat vpon againe. Whereas thou doest with such impatiency beare the iudgements of God, and so greatlie vexe and torment thy selfe, seeke to get into his fauour againe, and quiet thy mind; so shall thou reape much profit thereby. 22 But here thou must cause a wonderfull alteration in thy selfe. For whereas thou hast heretofore followed thine owne lusts and affecti­ons, thou must now aske counsel of him, and with all thy hart embrace the words, which proceede out of his mouth. 23 Which thing if thou shalt doe, and shalt turne vnto that most mightie, and gratious God, al these things, wherin thou hast sinned against him, shalbe farre remooued from thy house, & be thou sure that he will set the vp againe in as good case, as euer thou wert before. 24 Therfore, whereas thou hast bene whollie addicted to this worldlie pelf, now throw thy gold on the ground, and make no more account euen of fine gold most perfectlie tride, then of those stones which we see lie in the bottome of brookes. 25 But let him be all thy re­fuge, & be vnto thee in stead of all plentie & aboundance of siluer, who onely hath enough to suffice him selfe & all men.

26 Then trulie shalt thou delight in the almightie, and lift vp thy face vnto God.

27 Thou shalt praie vnto him, and he shall heare thee, and thou shalt pay thy vowes.

28 And (when) thou shalt decree any thing, it shalbe established vnto thee: and vpon thy waies shall the light shine.

26 Then shall the almightie conueigh into thine heart sound and perfect gladnes, and this thy countenance, which is now altogether cast downeward, thou shalt cheerefullie & [Page] without all feare lift vp vnto God him selfe, 27. Who will heare thee when thou makest thy prayer vnto him: in consi­deration of which benefit, thou shalt willinglie and ioyfullie performe those things which thou hadst vowed vnto him. 28 That which thou requirest of him, yea, whatsoeuer thou entendest or goest about, shalbe accomplished and establi­shed vnto thee, through the direction of his light and bright­nes, which shall alwaies guide and goe before thee.

29 When the wicked shalbe kept vnder, then shall they say, I am exalted. For (God) doth saue him who is cast downe in his owne eyes.

30 He shall deliuer the impure and (he) shall escape by the pure­nesse of thine hands.

29 Finallie, what time God shall cast downe and grieuou­slie punish the wicked, then shalt thou on the contrarie side, see thy selfe highlie exalted, and with a gratefull minde shalt acknowledge the same. For as he throweth the proud down to the ground, so likewise doth he most bountifullie preserue those, who are lowlie in their owne eyes. 30 Moreouer, god doth so accept of him, who endeauouring to liue vprightlie, humbleth him selfe before him, that euen through the pray­ers of that man, he wil also pardon the wicked person. Wher­fore if thou wilt follow our counsell, thou shalt not onely saue thy selfe, but thou shalt also obteine pardon for other men.

CHAPTER XXIII.

1. & 2. BVt Iob answering to these things, Thou art decei­ued Eliphaz, saith he, if thou thinkest that these wordes of thine can make me holde my peace: nay hereby thou rather doest enforce me to shew how greatlie my mind is troubled and distracted: as also to renew those my wonted complaintes, which can not anie way be answerable to the greatnes and grieuousnes of my miserie.

3 Would to God I might knowe, and so find him: for I would go euen vnto his seate.

4 I would laie open (my) cause before him, & fill my mouth [Page] with reprehensions.

5 J would know what thinges he would answer me, nnd would vnderstand what he would say vnto me.

6 Would he contend with me in mightines of strength? No, but he would put (strength) in me.

7 There, being righteous, I would reason with him, and I shold for euer be deliuered from him that iudgeth me.

3 I perceiue it liketh thee not, that I haue made my ap­peale to God him selfe against you, and I pray you, what should hinder me from so doing. yea I would to God, as the vse is among mortall men, that I knew where and in what place he would be spoken withall. 4. For I would not stick to approche to his iudgment seat, there to plead my cause not against him (as being the supreame iudge and not either plaintiue or defendant) but against your false and wrongful accusations, which vndoubtedly I would disproue and con­fute by many forcible and strong arguments. 5 I vvould glad­ly heare what aunswere he would returne me being thus in­stant vpon him against you, yea I would vnderstand, what verdit he would giue concerning my right and cause 6. For doubtles he would not vse that his mightie and inuincible force and power, wherein he excelleth al other, to oppresse me, but rather to strengthen and vphold me. 7. And there at the lēgth I should haue free libertie to maintain my right, beeing altogether guiltles and innocent before the moste righteous iudge, and these your peremptorie iudgements, which at your pleasure you giue forth against me, being dis­anulled and made void, I should at the length be freed from these your iniurious and spiteful accusations.

8 Behold I will goe forward and he will not be there: and backe­ward, yet shall I not perceiue him (there.)

9 If he abide at the left hand, I shal not see him: he wil hide himselfe at the right hand and I shall not behold (him.)

10 Doubtlesse he knoweth my waie, and if he will trie me, J shall come foorth like the gold.

11 My foot hath followed his steppes: his way haue I kept and haue not declined (from it.)

12 I haue not refused to do the commandement of his lips, I haue [Page] laide vp his words more carefully, then those things which I needed.

8 But I confesse indeed, that there is an infinite difference between this iudgement seate, which I so greatlie desire, and the courts of worldlie and earthly iudges. For whether I go directlie forwarde, or turne my footesteppes backward, all commeth to one end: I can not find him, he appeareth not, no where can I behold him. 9 Suppose that he is present at the left hand, yet is he not to be seene of me: be it, that he standeth at the right hand, yet can I not fasten mine eies vp­on him; and it is all one to me, as if he should hide himselfe in some secret place. 10 But what then? shal I therefore let fall my sute, and leaue off this mine appellation; In no wise will I so doe. For there is no such necessitie, that hee should exhibit himselfe in any personall and visible presence, or that I should declare or laie open my case before him, to the end hee may the better vnderstand the rightnes of my cause: but he knoweth best how I haue walked; hee is tho­roughlie acquainted with the whole course of my life, and I am fully assured, that hee will not rashlie and vnaduisedlie condemne me, as ye doe, but after due examination and tri­all made, both of me and of my cause, my sentence defini­tiue shall bee pronounced, in so much, that I shall departe from the barre, where he is supervisor and iudge, more pure then the golde which hath bin tried in the fire. 11. For I haue foote by foot trode in his steppes. and that so carefully, that I haue not once turned out of the way, which hee hath commaunded. 12 To conclude, I haue taken so great delight in those ordinances, which our forefathers receiuing from his mouth, haue deliuered vnto vs, that laying them vp in the treasure house of mine heart, I haue preferred them before whatsoeuer was requisite and necessary for the main­tenance and preseruation of this present life.

13 And (if) he (be) in one (mind) who shall turne him? For he (what) his mind desireth, that doth he.

14 Doubtlesse he will performe my decree (that is, that which he hath decreed of me) and manie such things are with him.

13 And if so be that by his eternall and immutable de­cree, he meane still to proceed thus against me, who is hee that can change his minde, and withdrawe him from this his [Page] purpose and determination? For that which he is once re­solued to doe, that which he hath ordained and decreed, the same he doeth without contradiction, and nothing can hin­der him from bringing it to passe. 14 Nowe surelie let him accomplish whatsoeuer he hath decreed of mee, I shall not be against it. For hee is accustomed to doe manie such things, the certen reason whereof is onely knowne to him­selfe, and altogether hidden from vs.

15 Therefore at the sight of him J stand amased, and when J consider this, I am afraid of him.

16 And verely God hath melted mine heart, and the almigh­tie hath strooke me with feare.

17 Because J haue not beene cut downe before this present darkenesse, and (because) hee hath hid the darkenesse from my face.

15 And this is it, which doth trouble and amase mee greatly, so often as I looke vpon him, and likewise consider with my selfe, both the greatnes and also the long continu­ance of my miseries.

16 For my hart faileth mee, I am astonished and euen at my wits end, beeing ignorant altogether, what issue those my troubles and afflictions should haue, and what time the almightie hath limited for the ending of all my miseries. 17 And hereat I maruell not a little, how it shoulde come to passe, that in this moste wretched and miserable estate, I should endure and protract my life thus long: and why in these so extreame torments of bodie and minde, he doeth not suffer me to be couered with the shadow of death.

CHAPTER XXIIII.

1 HOwe should not the times be hidden which the Almightie hath appointed? seeing they that knowe him see not his dayes.

But to let al these things passe, which do peculiarly touch my selfe, I will come to the matter which is in hand: where first I would gladly demaunde this one question of you, by what reason it can be denied, that the times & seasons, which the Almightie, whose wisedome & power is infinite, & not to be resisted, hath appointed for al things, are by the wil of god hidden frō men: seeing euē they who acknowledge & right­ly worship the true God, can not behold the day of their de­liverance from the tiranny and oppression of the wicked.

2 They will passe ouer the land markes: they take flockes away by violence, and feede them.

3 They lead away the asse of the fatherlesse, and they take the goods of the widowe for pledge.

4 They make the poore to turne out of the way: the poore of the land hide them selues together.

5 Loe, they are wilde asses in the wildernesse: they goe foorth as it were to their businesse: earely in the morning they seeke their pray, the wildernesse (is) bread to them.

6 They reape his provision in the fielde, and the wicked gather the latter vintage.

7 They make (the poore) to lodge naked without garment: and (they) haue no covering in the colde.

8 Who being washed with the showres of the mountaines, and being without couering, imbrace the rocke.

9 They take the fatherlesse from the brest, and take them from the poore for a pledge.

10 They cause them to goe naked without a garment: and to depart naked, who haue caryed burdens.

11 (And) haue made oyle betweene their walles, & trode their winepresses: and they suffer thirst.

12 The men of the citie doe grone, & the soules of the slaine cry out, & God doth not set down (that is, doth not obserue or mark) [Page] their grosse dealing, (that is, this which they doe against all rea­son and equitie.)

13 (Yet) these oppose them selues against the light, they know not the wayes thereof, neither continue they in the pathes thereof.

2 For what is it that these men dare not doe? For not regarding the land markes, which are set for the deuiding of one mans ground from another, and in keeping whereof, no small part of the publicke peace and tranquillitie consisteth, they incroche vpon other mens groundes, and there feede heardes of cattell and flockes of sheepe, which they haue al­so violently and wrongfully taken from others. 3 Yea, they are so much delighted with tyrannie and oppression, that they spare not the heardes of the fatherlesse, but robbe and spoyle what it pleaseth them: by force they seaze vpon the goods of the widowe, as if by good right and title they tooke them for pledge of such debtes as are due to them. 4 When these spoylers are abroade, they beset the wayes, and no traveller, be he neuer so poore and needie, can passe free­ly by them; in so much that they are constrained to leaue the broad beaten way, & euery where to seeke out bye wayes and vnknowen passages to escape their handes. 5 For these are rather to be accompted wilde and savadge beasts, then men: not vnlike to the wilde asses, which keepe in the wildernesse, early in the morning they prepare and harnesse them selues and goe foorth vnto the spoile, as if this were their trade and occupation, whereby they must needes get their living. Fieldes and tillage they haue none, but the wil­dernesse and desert places, in which they practise this their pillage, are to them in steade of great lands and possessions: out of which they gather no small revenues, & furnish them selues with all necessarie provision for this life. 6 In the time of haruest they reape downe other mens corne, and by force carie it away: and not being herewith contented, they robbe other mens orchardes and vineyardes, beguiling the poore of the latter vintage. 7. & 8 Those that come in their handes, they despoile of their garments, and leaue them naked in the open aire without shelter, making them to lye all night in the colde without taking any sleepe, and being washed with the moisture, that in the night season falleth [Page] from the mountaines, and being weake and feeble, they im­brace the rockes, and die miserable. 9 Loe, these are the outrages, which they commit abroade: nowe at home they shewe them selues no lesse savadge and cruell. For if so be that they are to deale with poore men, they wil not sticke to take the young infant from the mothers dugge, for a pledge of some smal debt which is owing them. 10. and 11 And as for the hirelings, whome they haue set about their neces­sarie businesse, to carrie burdens, to make oyle, to treade downe the winepresse, they are so farre from paying them their wages, which is due to them for their labour, that they dismisse and send them away both hungrie and thirstie, with­out one morsell of bread or a cuppe of drinke. 12 The miserable and languishing inhabitants within the citie com­plaine and grone vnder the burden of these injuries, and the blood of them that are slaine, cryeth to God for vengeance. Nowe then, what are we to thinke of God, if we shall esteeme of his iudgemēts as ye would haue vs, by that present estate, in which we see euery man to be in this life: this I am sure of, that if any will entertaine your opinion, he must of neces­sitie confesse, that God either seeth not, or seeing, regardeth not this disorder and confusion, and this contempt of lawes both humane and divine. 13 Neuerthelesse, these ought to haue bene defended from their tyrannie, who not onely breake the lawes of nature, and extinguish the light of their owne conscience, which reprooveth these their doings, but also cast behinde their backes those sacred rules and ordi­nances, which our auncetours receiving from God, haue left vnto vs, for the framing of our liues to an honest and vertu­ous conuersation.

14 The murtherers rise earely, they slay the poore and needie: and in the night they (are) as theeves.

15 But the eye of the adulterer waiteth for the darkenesse, and saith, none eye shall see me, and he hideth his face.

16 (Theeues) digge through houses in the darke, which they marked out in the day time: they knowe not the light.

14 And this truely is the lot and portion of them, who in this life are thus oppressed. Nowe let vs come to the op­pressours them selues. Beholde, some of them liuing by the [Page] spoyle and slaughter of other men, rise out of their beds at the day breake, and goe foorth, slaying those whome they meete withall, and such as are not able to make resistance: others there are, who make choise of the night for their vio­lence and robberies. 15 In the number of these, are adul­terers, who going about to defile the marriage bed, looke for the twilight, and that they may not be descryed, they goe dis­guised and couered. 16 Others also in the night digge through houses, which they haue marked out for them­selues, and surveyed in the day time. And all these flee the light, and are delighted with darkenesse.

17 Therefore so soone as (it is) morning, (it is) to them the shadowe of death: therefore (I say, so soone as) knowledge may be had (that is, men can knowe) and discerne one another, (they are) in the terrours of the shadowe of death.

18 They are light vpon the face of the waters, their portion is cursed in the earth, he turneth not into the way of the vines.

19 Drinesse and heate consume the snowe waters: (so) the graue those, who sinne.

20 The wombe forgetteth him, he is sweete vnto the worme, he shal no more be remembred, but the wicked shalbe broken like a tree.

21 He hath afflicted the barren, that she might not be fruitfull: neither hath he done good vnto the widowe.

22 And also he hath drawen the mightie by his strength, he hath risen vp, and euery man misdoubted his owne life, (that is, when he did rise vp, no man was assured of his owne life.)

17 And this truely is their order and manner of liuing. But here I haue heard some of you obiecting against me, that howsoeuer these men doe liue, as they list, without lawe or reason, yet neuerthelesse they escape not scotfree and al­together vnpunished. For the day light is a death to them: yea, so soone as by the benefit of the light, one man may dis­cerne another, they are no lesse afraid and amased, then if they were alreadie at deathes doore. 18 And albeit they prosper & continue for a time, yet their estate is very tickle, and they are caryed this way and that way with euery small blast of winde, they wauer and flote vp and downe, as if they were swimming vpon the waters: and besides, a curse lyeth both vpon them selues, and vpon all whatsoeuer they pos­sesse, [Page] till they depart this life, being altogether vnlike to the vine, which by cutting and pruining sprowteth out, and be­commeth more profitable. 19 But it falleth out with them quite contrarie: For as through drouth and heat the snowe is straightway melted, and appeareth not any where: so these, that giue them selues to worke wickednesse, the graue suddenly swalloweth them vp, and taketh them from among the companie of men. 20 And being once dead, neither their mothers, nor their wiues doe bewayle and la­ment their deathes, but they become daintie and pleasaunt foode for the wormes: their name is blotted out of the re­membraunce of men, being like a tree which is cut from the stocke, and will neuer budde nor bring foorth fruite. 21 And this truely is Gods iust iudgement against them, who rewardeth them according to their desertes, and shew­eth them the like favour, as they shewed to others: as who haue hardly and cruellie vsed their barren wiues, vpon purpose to keepe them from bearing children: and haue not had any care to releeve their mothers being poore and desolate widowes: no marvaile then, if the wife coulde not bewayle so vnkinde an husbande, nor the mother so vnnaturall a sonne. 22 Moreouer, these haue by force brought mightie men vnder their girdle, and compel­led them to doe them homage and seruice: in so much, that if they were displeased, no man coulde assure him selfe of his life.

23 (God) giueth them for their assurance, and (whereunto) they may leane: and his eyes (are) vpon his wayes.

24 They are exalted for a little, and they are not: but they are brought downe euen as others: they are stopped, but they are cut off as the toppe of an eare of corne.

23 But to this obiection of yours, I oppose that answer, which I haue vsed before, and which as yet ye haue not dis­prooved, neither indeede can you: namely, that God neuer­theles bestoweth plentifully vpon these lewde & wicked mē, whatsoeuer belongeth to the maintenance & preseruation of this life, so that they feare no dāger, but liue euē as thēselues list: as if Gods eyes were continually fixed vpon them, to see that they should wāt nothing, but that all things shold fal out [Page] with them according to their heartes desire. 24 For al­though, as the life of man is indeede very short, they are ex­alted only for a time, and are by and by gone, yet death doth no otherwise ouertake them and bring them downe, then it doeth any other: and howbeit that when they dye, their mouthes are also stopped, yet are they not cut downe by any violent and vntimely death, but in their olde age, when as they are farre stricken in yeeres, euen as the wheate, when the corne field is white to the haruest.

25 But if not nowe (that is, goe to) who will prooue me a ly­ar? and bring my wordes to nothing?

Nowe if there be any man of a contrarie opinion in this point, goe to, let him come foorth and reprooue me of fals­shood, let him disprooue this mine answer, and shewe that it is vaine and to no purpose.

❧ CHAPTER XXV.

1 & 2 THen Bildad hearing these vvordes, vvhie, Iob, saith he, against whome doest thou thus inueigh? against vvhome doest thou poure out these bitter and taunting spee­ches? verilie against him, vvho alone is supreame Lord of al, & to vvhose incomprehensible maiestie, all honour feare, & reuerēce is due: vvho sitteth aloft in the highest heauens, go­uerning all things vvith continuall peace and happines.

3 There is no number of his armies; and vpon whom doth not his light arise?

His armies are innumerable, and is there any, I pray you, vvho enioyeth & beholdeth the light of this life, vnlesse it be by the benefit and meanes of that life, vvhich proceedeth from him?

4 How then shall a man be iustified, (beeing compared) with God: and how can he be cleane that is borne of woman?

Hovv is it then, that thou darest so boldly and presumptu­ouslie to enter into his presence, & to plead thy cause before his iudgement seat, tell me if euer any man referring the cen­sure, trial, & examination of his ovvne righteousnesse to this iudge, might rightlie & truly be accounted iust? and no mer­uaile. For hovv is it possible, that man borne of a sinnefull vvoman should be cleane and pure?

5 Behold (let vs ascend) to the moone, & she shall giue no light: and the starres are not pure in his sight.

6 How much lesse man, (vvho is but a vvorme) and the sonne of man a sielie worme?

5 Behold, if vve shall compare the brightnes of the hea­uenlie regions, vvhich giue light to these inferiour bodies, vvith the light of God the Creator of them, vve must needes confesse, that neither the moone, vvhich first offereth her [Page] selfe most glorious to be seene among the rest, nor yet the starres in the firmament in comparison thereof, giue any light, but are altogether dimme and euen meere darkenes. 6 How much lesse can man in the iudgement of God, be ac­counted pure & cleane, who is nothing else but a vile worme which is taken out of the earth, and lieth groueling vpon the earth, man, I say, that is borne of man, and is nothing else but a sielie and contemptible worme?

CHAPTER XXVI.

1 & 2 THen Iob taking hold of these words which Bildad had spoken, Now Bildad (saith he) that I may an­swer the former part of thine exception, if so be the power of God be so great, and his maiesty doth farre exceede al mans capacitie, how then falleth it out, that yee dare measure it by [Page] the present state of this life; or thinke, that the true vse of Gods iudgements is no other, but that whereof the cause is manifest, and which man is able to discerne and iudge of by reason? what is this I pray you? are not the iudgements of God sufficiently strengthned, ratified, and confirmed of them selues, but that they stand in neede of thine arguments? Is his arme weake and feeble, so that thou must needes afforde him thy helping hand? 3 Is he to be ruled by thy counsell, as if he were not wise ynough of him selfe? wilt thou teach him what he is to doe? wilt thou set God to schoole, & must he come to thee to learne some secret wisdome, whereof be­fore he was ignorant? 4 What is he, I say, to whome thou directest this thy speech, and whome thou labourest to bring into the right way? is it one that hath halfe lost his wits, who is beside him selfe, who knoweth nothing, so that thou must call him to his right minde, and teach him how he is to think of the maiestie of God?

5 The dead things are formed vnder the waters, and the inha­bitants thereof:

6 The graue is naked before him, neither is there any couering for destruction.

7 He stretcheth out the North ouer the emptie place, and han­geth the earth vpon nothing.

8 He bindeth the waters in his clowdes, and the cloud is not bro­ken vnder them.

9 He bindeth the face of his throne: & spreadeth his cloud vp­on it.

10 He hath set bounds to the face of the waters, till the light and darknes come to an end.

11 The pillars of heauen tremble, and are amased at his re­proofe.

12 He cutteth the sea by his strength, and by his vnderstanding he smiteth the swelling of the sea.

13 With his spirite he garnisheth the heauens, and his hand hath formed the crooked serpent.

5 Surelie herein thou art deceiued. For contrariwise, to the end yee may see, how that I am not ignorant of the hie and incomprehensible maiestie of GOD, and that I [Page] speake of it with as great reuerence and willingnes of mind as yee doe, I say that his prouidence watcheth ouer al things; It is he by whose power & vertue so many things, which vvere before altogither vvithout life, are formed and fashioned be­neath the vvaters, and the fishes vvhich dvvell and keepe in the vvaters. 6 It is hee, vvhose eyes pearce into the secret caues and hidden places vvithin the bovvels of the earth, there is no vaile or couering so thicke, that can hinder him from beholding the lovvest & vttermost parts of the vvorlde, and vvhatsoeuer lieth hidden in the depth and bottome of the earth: all such things he seeth most clearelie, albeit they are to vs as things that are perished, & are not at all. 7 The heauens vvhich vve see, are mooued about the North pole, & are by him spread and stretched forth, not ouer any solide matter, but as it vvere, ouer a void and emptie space. He hath hanged the earth in an euen & equall ballance, though there seeme nothing in the vvorld, vvhereunto it is fastened. 8 He keepeth and retaineth the vvaters in the cloudes, as it vvere, in vessels, so long as it semeth good vnto him, and that in such vvise, as that vvith the might thereof, the clouds are not broken nor pressed dovvne, vvhich othervvise vvould ouer­vvhelme the earth. 9 He hardeneth and congealeth the out­most partes of his throne, vvhich he hath placed on hie, he hath ouercast it with his cloudes, as it were with a roofe, and keepeth it from beeing dissolued. 10 He hath appointed the waters their bounds, which shall neuer be remooued, so long as light and darkenes, night and daie, shall succeede one an other. 11 He maketh the verie foundation of the heauens to quake, with the loud checke of his thunderclaps, they trē­ble and are astonied with the sound thereof. 12 He cutteth and deuideth the sea by his might, & with his flashes of light­ning, he abateth the pride of the swelling waues. 13 And that I may knit vp my speech with the most excellent worke among all others, this is hee, who hath adorned the heauens with such wonderfull and vnspeakeable bewtie: and those circles, which like winding serpents fetch a compasse round about the heauens, are framed with his owne handes.

14 And these are the outwardmost parts of his waies: and how little haue we heard of him? but who is able to vnderstand the thun­der [Page] of his mightie power?

And these are indeede certen testimonies of that his power, which he shewed in times past in the creation of the world, and which now dailie he more and more declareth in the wise and orderlie gouernment thereof. And yet, this is but a verie smal portion of his workes, which we haue hither­to heard of: As for those his notable and thundring exploits which shine ouer all the world, vvhat man is able, I say, to vtter and make report thereof, or once to conceiue them in his minde?

CHAPTER XXVII.

1. NOwe when Iob perceiued that his aduersaries held their peace, he more freely and boldely continued and held on his speech, which he had begun in so weightie a matter, as was the defence both of the truth, & of him selfe, and thus he spake 2 My freinds, I heare what your opi­nion [Page] and iudgement is of me, and I confesse that almightie God doth at this time so deale with me, oppressing this my languishing soule with such extreame miserie, that he semeth to haue debarred me from all right of defending and main­taining mine owne innocencie against you. 3. But the same God, in whose handes the life of all liuing creatures doeth consist, and whose power how great it is, I finde and fele in this my calamitie, the same God I say be so mercifull vnto me, as neither his seueritie which he vseth towards me, nor your slaunderous speeches shall cause me vtter, no not so much as halfe a word, which may sauour either of open im­pietie or else of dissembled and counterfait holines, so long as my life shal endure, & this breath, which God hath put into my bodie, shall come forth at my nostrels: 4. Farre be it from me, I say, that so long as there is any breath left with­in mee, I should bee found, in worde or deed to haue beene iustly charged of you either with manifest vngodlines, or with a feyned shew and colour of virtue: and that I shoulde seeme to cast away the testimonie of my life led in all inno­cencie and vprightnes. 5. & 6. For as I haue not lightly and onely for fashion sake imbraced iustice, but haue seri­ously sought after her; so now also shal I as constantly retain her: I will not suffer her to be lost or forsaken by me: I will not be so much ouerseene, as that my heart may at any time, so long as I continue in this life, reprooue me for so foule & shamefull an apostacie.

7. Let mine enimie be as the wicked (is:) & mine aduersarie as (is) the vnrighteous.

Now then, haue I saide, that God fauoureth the wicked, or that he alwaies suffereth them to escape vnpunished? Nay I assure you, this was so far from my meaning, that contrari­wise, if I were disposed to wish hurt and dammage to mine e­nemies, I would nor desire any greater mischiefe should be­fall them, then that they might trie God to bee such a one toward them, as he is to the froward and wicked.

8. For what hope hath the hipocrite after he hath set his mind vpon coueteousnes, when God shall draw out his soule?

9. Will God heare his cry, when trouble cometh vpon him?

10. Will he set his delight on the almightie? will he call vpon [Page] God at all times.

8. For howsoeuer a man, making a faier shew of godli­nes doth by euil meanes treasure vp riches, while God doth winck at it: yet what confidence can he haue, when God shal call forth his soule to appeare before his tribunal seat, draw­ing it out of his body, as it were, a sword out of a sheath? 9. wil God giue eare vnto him, when he doth mainly cry out in these his troubles? 10 Is it possible that he should com­fort him selfe with the remembrance of him, whom so often he hath prouoked by his hipocriticall dissembling? and will he daie by day call vpon him?

11 J vvill teach you the hand of God, and I wil not conceale those things (which are) with the almightie.

12 Behold all you haue seene: and why doe you thus vanish in vanitie?

11 In a worde, that you may perceiue, that the admini­stration of things, which is onlie in Gods hand, is not denied of me, I will laie open those workes of God before you, in the performing vvhereof, wee may clearely see his infinite povvre: and I will make it plaine, that there are vvith God things far more secret & hidden. 12. And vvhereas you your selues haue seene all things vvith your ovvne eies, as appea­reth by your speeches, I maruell hovv it commeth to passe, that you bring against me so vaine and trifling arguments.

13 This is the portion of a wicked man with God, & the inhe­ritance of tyrantes, which they shall receiue of the almightie.

14 Jf his children be manie in number, they (shall be manie in number) for the sword; and his ofspring shall not be satisfied with bread.

15 His remnant shall be buried in death, and his widowes shall not weepe.

16 Jf he haue heaped vp siluer as the dust, and hath prepared raiment as the claie,

17 He may prepare (it) but the iust shall put it on: and the in­nocent shall deuide (his) siluer.

18 He may build his house as the mothe, and as a lodge (vvhich) the watchman maketh.

19 The rich man shall lie, and shal not be gathered: he hath opened his eies and there was not anie thing.

[Page]20 Terrors shall take him as waters, a tempest shall come vp­on him by night.

21 The east winde shal take him awaie and he shall be gone: & with a whirlewind shall he be remooued out of his place.

22 And he shall run violently vpon him, neither shall he spare (him:) (but he himselfe) shal flie from the stroke.

23 (Euerie man) wil be glad to clap his handes ouer him, (that is, at his destruction) & will hisse at him out of his place.

13 These thinges therefore are euen such, as the Lorde hath alotted to the vngodlie as their portion & inheritance, and this is all the gaine and profit, vvhich they shal reape at the hands of almightie God, vvhosoeuer haue abused their povver to doe vvrong and to oppresse others. 14 Bee it that they haue left behind them a great number of children, yet shall it appeare that they begate so manie for the svvord to deuour them: or else so many shall die for vvant of foode and bodilie sustenance. 15 If it happen that any of them remaine, hauing escaped the svvord and famine, so that they die by no violent death, but are brought to the graue as o­ther men, yet not one of their vvidovves shall bevvaile her husband, but shall rather be glad, that shee is thus rid and de­liuered from him. 16. 17 Admit he hath heaped vp ri­ches as the dust that lieth in the streetes, and hath prouided him selfe great store of raiment and verie many sutes of ap­parell, in so much that hee maketh no more account of his garments, then of the durte or mire vvhich is troden vnder foote: I graunt indeed he may get and prouide these things, but he shall not enioy them him selfe, but some other man for him of a more honest and vpright conuersation then he: his garments shal come into the iust mans handes, vvho shal in like manner bee made master of all his treasure and sub­stance. 18 He shall take great paines to erect faire and statelie buildings, yet when he hath done all that he can, he shall build a house rather for a mothe to dvvell in, then a man, in vvhich he shall vvast and spend himselfe: his building shall be of as small continuance, as the cottage, vvhich the vinekeepers set vp to defend them from the parching heat of the sunne; vvhich lasteth onely for one summer. 19. And this man, vvho but euen novv for his great vvealth and ri­ches, [Page] was so highly esteemed, being on a sudden cast down, shall lie without help and no man shall take him vp: he shall looke about him on euerie side, but no succour at all shall he finde. 20 He shall be whollie ouerwhelmed with the terrors of his guiltie conscience, as it were with a sea of raging wa­ters: & in the night season, when other creatures quietlie take their rest, hee shall be afrighted with horrible tempests. 21 For a swift and violent winde rising suddenly, shall carie him quire away: and being by and by gone out of sight, hee shall neuer afterwardes bee seene: and no marueile, seeing a mightie whirlewind hath swept him away.

22 For God, the iust reuenger will come violently vpon him, and will not spare him at all: then hee like a wretched caitiue shall in vaine run from one place to another without resting, to auoid the heauie blowes which God shall fasten vpon him. 23 And, which is yet a great deale more misera­ble, he being thus cast downe from his former happy & flou­rishing estate, all men shall bee so farre from taking pitie of him, that on the contrarie part they shall laugh and reioice at his downefall, hissing and clapping their handes at him.

CHAPTER XXVIII.

1 And concerning things apparant and manifest, as also of the prouidence of God both in punishing the wicked, and protecting the godly, it may suffice to haue spoken thus much: Now let vs come to those secret and hidden thinges which are far aboue the reach and capacitie of man. There lie hid in the bottome of the earth mines of siluer and golde, out of which they are digged, and afterward purified and made perfite. 2 Men haue deuised a way to draw iron out of the dust, and melt brasse out of the stonie quaries.

3 The end which is set for darkenes, and the vttermost of all things is searched, the stones of darkenes & of the shadow of death.

4 The flood breaketh out against the inhabitant; and (the wa­ters) forgotten of the foote, are quite drawne foorth, and by reason [Page] of men (that is, of the multitude of men) are taken out of the way.

5 There is earth out of which commeth bread, and (that which is) vnder it, is turned as it were fire.

6 The stones therof are a place of Saphirs, & the dust of it is gold.

7 The birde hath not there knowen any path, neither hath the eye of the vultur seene it.

8 The sonnes of pride haue not walked in it: the lyon hath not passed thereby.

9 They lay handes vpon the rockes, and ouerthrowe the moun­taines by the rootes.

10 They cut out riuers in the rockes, and their eye seeth euery pretious thing.

11 They binde the floods that they doe not flowe: and bring the thinges which are hidden into light.

3 And surely I acknowledge, that the labour & industrie of men is so great and wonderfull in this behalfe, that they do extreme violence to nature her selfe. For they haue gone beyond the bounds & limits which God hath set, I meane be­yond those hidden & secret caues in the earth, and being no­thing at al dismaied in respect of that great depth, they ne­uer leaue of searching, til such time as they find those mine­rall stones, which lie hidden in the lowest & farthest parts of the earth, & as it were in the verie bosome of death. 4 And if it so fall out, that with digging deep in the earth they meet with floods of waters, I doe not meane such, as passe by the coasts of diuers regions & coūtries, but running quite vnder the earth, & being to the feet of mē altogether vnfrequented & vnknowen; yet can not this difficultie & hinderāce discou­rage thē, or make them leaue of this their enterprise taken in hand, but by the helpe of sundry engins, which they haue in a readines for that purpose, they dreine the waters into sundry parts, and in such sort diminish and lessen them, that at the length not being able to withstād so great a multitude of men labouring night & day without intermission, they are cōstrei­ned to giue backe, & are cleane taken out of the way. 5. 6. 7. & 8 And sometimes it so commeth to passe, that the vpper­most part of some piece of ground being tilled & sowē, brin­geth forth great plenty of come for the nourishmēt of mā, & yet the lower most & inward parts therof are turned as it were [Page] into fire, that is, they yeelde gold to be tryed in the fornace, and diuers pretious stones are there found. These places the foules of the aire haue not passed ouer, though they flie from the one side of the heauen to the other: neither hath the Eagle seene them, though she be very quicke sighted. Nei­ther haue the fierce whelpes of wilde and savage beastes troden vpon them, nor the lyons passed by them, though they walke through the most hidden and secret places. 9 What shall I say, that men doe sometimes attempt, not to vndermine any soft and brittle grounde, but euen the most hard and craggie rockes: and to make the huge mountaines euen with the lowe valleyes? 10 Moreouer, they enter into the channels of deepe rivers, conveying away the water by diuers passages through the midst of the hewen rockes, to see what pretious things doe lye hidden therein. 11 To conclude, they stoppe the course and flowing of waters, so that the deepe places are made drie, and whatsoeuer was couered with the same waters, is brought into light.

12 But where is wisedome founde? and where is the place of vnderstanding?

Therefore, howsoeuer these things are secret, and farre remooued from the sight of mortall men, yet they both search for them within the bowels of the earth, and do there also finde them. But nowe, tell me if you can, whence may we fetch that heauenly wisedome, whereby the whole world is framed and gouerned, the reason whereof is knowen to God alone? In what place of the worlde will ye seeke, or howe can ye possibly attaine to the knowledge of that or­der and course, which God the Creator and disposer of all thinges, followeth in the vnsearcheable vse and admirable effectes of his wisedome?

13 Man hath not knowen the price thereof: neither shall it be found in the land of the living.

14 The deapth saith, it is not in me: and the sea saith, it is not with me.

15 The hidden golde shall not be giuen for it: neither shall sil­ver be weighed for the price thereof.

16 Jt shall not be valued with the golde of Ophir: with the pretious Onyx, and the Saphir.

[Page]17 The golde shall not be equall vnto it, nor the adamant, nei­ther shall the exchaunge be for plate of fine golde.

18 No mention shalbe made either of corall, or of the Gabish: and wisedome is more pretious then pearles.

19 The Smaragd of Aethiopia shall not be equall vnto it, neither shall it be valued with the wedge of pure golde.

13 And surely the excellencie and worthinesse thereof is so great, that it passeth mans cunning to value it at so high a rate as it deserueth: neither can the true image thereof be founde in any one man, among so many thousands, which liue vpon the earth. 14 If you seeke for it in the deepe gulfes, they shall denie that it remaineth there: and the sea it selfe shall confesse, that it is not conteined within her precinctes. 15 and 16 There is no summe of hidden golde, nor weight of siluer, which is answerable to the price thereof. It is of more value then the golde of Ophir, then the pretious Onyx and the Saphir. 17 What doe I say golde? Neither the adamant, nor yet any vessell made of pure and beaten golde, is equall vnto it. 18. and 19 The corall and the Gabish are not worthy once to be named in comparison of it, seeing that euen the most costly pearles, the Aethyopian emerauld, and the golde that hath seuen times bene purified in the fire, can no way be compared with this divine and inestimable treasure of wisedome.

20 Whence then may this wisedome come: and where is the place for (that) vnderstanding?

21 For it is hidde from the eyes of all the living, and is kept secret from the foules of the heauen (that is, which flie in the ayre.)

22 Destruction and death say, We haue heard the fame there­of with our cares,

20 Be it therefore that men, who are so painefull and diligent in seeking and searching after the things before re­hearsed, be it, that they are desirous, and that they applie their whole studie and labour to attaine vnto this wisdome: yet whence will they fetch her? or in what place and coun­trie will they come to the knowledge of her? 21 If they looke for her beneath among men, no man that liueth hath euer seene her: if on hye, no birde neuer so much soaring [Page] aloft, and flying vpwardes towardes the heauens, could euer set eye vpon her. 22 Lastly, if we shall goe downe into the bowels of the earth, and there enquire for her, if we shall demaund of death it selfe, whether it can tell vs any tidings of her, it will not denie that the fame and bruite of wisedom which soundeth in all places, hath also pierced thither: but farther information can it not giue vs.

23 God vnderstandeth the way thereof, and he knoweth the place thereof.

24 For he beholdeth the endes of the earth, (and) he seeth vn­der the whole heauen.

25 To make the weight of the windes: and he hath weighed the waters in measure.

26 Making a decree for the raine, & away for the lightnings of the thunders.

27 Euen then did he see it, and tolde it, he prepared it, and al­so considered it.

28 And vnto man he said, beholde, the feare of the Lorde is wisedome, and to depart from euill is vnderstanding.

23. And doubtlesse, which way soeuer men shall turne them selues, be they neuer so wittie and laborious, they must needes confesse this, (which if ye had throughly considered, ye would not so rashly and vnaduisedly by the greatnesse of my misery, haue cōdemned the whole course of my life past) to wit, that God hath reserued vnto him selfe the knowledge of that infinite wisedome, which he vsed in the creating and disposing of all things, and whereby he doeth euen nowe al­so so direct them to their proper and peculiar endes: as also he alone knoweth in what place it abideth, euen with him selfe and in his owne bosome. 24 For he is not like to men, who can hardlie discerne this or that perticular thing: but sitting on hie, he beholdeth the earth on euery side, and seeth what­soeuer is vnder the cope of heauen. 25 Neither did he beginne to doe and obserue these thinges within any com­passe of time, but euen then, when he laide the foundations of the worlde, he did withall appoint what weight the winds should haue, which with violent blastes pierce through the aire: and euen then also did he weigh the waters, as it were in a ballance. 26 Hence he decreed, what store of raine [Page] shall fall vpon the earth, euery shower hath its due measure, and all the droppes thereof are numbred: he ordained also which way the flashes of lightning should goe, and howe farre they should passe. 27 Therefore this is he, who euen then, when he created the worlde, and set all thinges in their due order, in regarde of that his wisedome, did discerne euery particular thing, and afterwards taught men by those his workes, as it were by certaine interpreters; by those his workes, I say, which he framed according as he had first most wisely decreed, and that with diligent consideration and ad­uice, whereby he hath ordered and gouerned all thinges from the beginning. 28 To conclude, he giuing this charge and commaundement to men, that they should in no wise be censors and iudges of that hidden and vnsearcheable wisdome, but onely beholders and worshippers of the same; Let this, saith he, be the wisedome which ye are to know, and wherein you shall exercise and occupie your selues, to feare God your Lord and maker, & to flee from that which is euil.

CHAPTER XXIX.

1 IOb proceeded and continued in his parable, (that is, in those his graue speeches) and sayde.

Iob hauing hitherto most grauely & wisely disputed con­cerning Gods wisedome in the gouernment of this world, as well that, which is manifested vnto vs, as that which is hiddē and which farre surpasseth the capacitie of man; and percei­ving that none of his accusers did rise vp and gainsay him, as before, added these things which folow to his former speech, therein propounding him selfe for an example both of that revealed & manifest wisedome of God in his prosperitie, and also of the other more secret and altogether vnknowen, in this his aduersitie and affliction.

2 Who will graunt me (that I might be) as in the moneths of olde, as in the dayes (in which) God had me in his keeping.

3 When he made his lampe to shine vpon mine head, and by his light J walked in the darkenesse.

4 When I was in the dayes of my youth, in the felowship of God in my tabernacle.

[Page]2 Whiles the Almightie was yet with me, and my children round about me.

2 O that I were, or might suddenly become such a one as I was in times past, when God defended me from all euill. 3 When his light shined vpon me from aboue, when he shewed me the glorie and brightnes of his favourable coun­tenance, so that I walked through the middest of darkenes and feared nothing. 4 When as I was in the prime and flower of my youth, when God did so friendly and familiar­ly intermeddle with mine affaires. 5 When as, I say, both the Almightie was present with me, not once departing, as it were, from my companie: and also I had about me many godly children and dutifull seruants, who were a great orna­ment vnto my house.

6 When I washed my steps with butter, and the rocke powred me out riuers of oyle.

7 When going thorowe the citie vnto the gate, J prepared my seate in the streete.

8 The young men seeing me, hid them selues, and the aged a­rose and stoode vp.

9 The princes stayed talke, and laide their hande on their mouth.

10 The honourable men helde their peace, and their tongue cleaued to the roofe of their mouth.

11 Then the eare heard me and blessed me, the eye sawe me, and gaue witnesse to me.

6 For at home I had such store of cattell, that I coulde scarcely set my foot any where, but there seemed to be whole streames of butter both before and behind me: yea, and the verie rockes seemed to powre me out riuers of oyle. 7 Neither was I lesse happie abroad. For so often as I went thorowe the middest of the citie to the gate, that is to say, to the place appointed for consultations and iudgement, I had a seate in the common place prouided for me. 8 The young men, at the sight of my countenance being mooued with a certaine reuerence, did withdrawe them selues: the auncienter sort rose vp, and stoode vpon their feete by me where I sate. 9 The princes them selues breaking off their communication, put their handes to their mouth, and [Page] of their owne accord kept silence. 10 And, not to make many wordes, in my presence they held their peace euerie one, and all was hush among them. 11 But so soone as I began to speake, then they all listned to me, and receiued my wordes as an oracle from heauen, pronouncing me thrise happie and blessed, neither was there any one which did beholde me, but that he gaue an honourable testimonie of me.

12 For I deliuered the poore that cried, and the fatherlesse, and those who (had) no helper.

13 The blessing of those that were readie to perish, came vpon me, and I caused the widowes heart to reioyce.

14 J put on iustice, and (it) couered me, (and) my iudgement, (that is, my life well ordered, was vnto me) as a robe and a crowne.

15 I was the eyes (that is, in stead of eyes) to the blind, and J was the feet (that is, in stead of feete) to the lame.

16 I was a father vnto the needie: and the cause (which) I knew not, J diligentlie sought out.

17 And I brake the iawes of the wicked, and I pluckt the pray out of their teeth.

12 Now therfore yee, who iudge of a mans honest or viti­ous life, by the present prosperitie which he enioyeth, or the aduersity, wherinto he is falne, what would yee say, if so be yee should now once againe see me restored to that my former estate? doubtlesse yee would no longer account me a wicked & vngodlie person, but a iust an vpright man. And least hap­pilie yee may charge we with hipocrisie and dissimulation, I appeale to the publike testimonie of all men, concerning my life past; by which it shall appeare, that I haue beene in deed a defender and a deliuerer of the afflicted, of the fatherlesse, and in a word, of all that were destitute of help and succour. 13 Hence it came to passe, that so many good and happie praiers of poore soules, who otherwise were like miserablie to perish, were poured out for my safetie and welfare, forasmuch as my especiall care alwaies was this, that the mourning of the widow might be turned into ioy. 14 I gaue my selfe whol­lie to the maintenance of iustice, and that procured me no small commendation: the loue of equitie and right, was [Page] vnto me in stead of princely robes, and as a crovvne of golde vpon mine head 15 I vvas an eye vnto the blinde, and in stead of feete to the lame. 16 & 17▪ I vvas a father vnto the pore and needie, vvhose right, beeing before vnknovvne to me, after I had diligentlie found out, I tooke vpon me the defence of their innocencie, and so handled the matter, that the wicked not onelie went without their praie, but also suf­fered such punishment, as their wickednes and vilanie de­serued.

18 Therefore I said, J shall die in my nest: and I shall multiplie my daies as the sand.

19 For my roote was spread out by the waters, and the dewe lodged vpon my boughes.

20 My glorie was renewed with me: and my bow was chaunged within mine hand.

21 Vnto me (all men) gaue eare, and waited, and helde their tongue at my counsell.

22 After my wordes they replied not, and my talke dropped vpon them.

23 And they waited for me as for the raine, and they opened their mouth as for the latter raine.

24 I laughed on them, and they beleeued it not, and they threw not downe the light of my countenance.

25 J appointed out their waie, and did sit as cheefe, and dwelt as a king in the armie, and like him that comforteth the mour­ners.

18 I therefore taking this course, and building mine assu­rance vpon God, who had dealt thus mercifullie with me, & compassed me on euerie side with his blessings, and on the other side, not at all considering this his secret and hidden wisedome, whereof the controuersie is now betweene vs, I thus perswaded my selfe, that I should die in my neast, that is, I should quietlie depart this life amidst my childrē & friends, and be brought honourablie to the graue, hauing first mul­tiplied my daies as the sande, which lieth vpon the seashore. 19 For downewarde, the roote of my good and vpright conscience was spread out by the euerflowing waters of Gods bountifulnes, with which it was dailie watered: and vpward the boughes growing out of this roote, to witte, my [Page] children, my seruants, my flockes of sheepe, and in a worde, my substance were washed with the celestiall dewe, which from heauen fell downe vpon them, so that by this blessing of God, they were marueilouslie increased. 20 And as touching that honour and authoritie which I had gotten a­mong them, it grue to be greater and greater: and euery day I waxed stronger and mightier then other. 21 Neither surelie did I thus iudge without cause. For whensoeuer I spake, euerie one heard me with great attention: euerie one waited till I began to speake, euerie one agreed to me when I had spoken. 22 No man that heard me, thought it meet for him to put forth his voice after me: no man, but gaue eare and minde vnto that which I vttered. 23 Now surelie, when I was to open my mouth and to shew forth my iudge­ment in any matter, they watched and obserued when I would begin, with no lesse desire, then commonlie the fruite­full and long wished shoure, is, as it were with a gaping and greedie mouth, looked for in time of extreme heat. 24 If it happened that for my pleasure, I vttered any thing merilie and somewhat more freelie then I was accustomed, yet no man thereat tooke offence, neither needed I therefore once to chaunge countenance. 25 If there were any waigh­tie businesse in hande, I taught them what way and course was beste for them to take, sitting among them in the chiefest and most honourable place, as a king in the midst of his armie: and looke what counsell and aduise so euer I gaue them, it was as acceptable vnto them, as the speech of him that comforteth those, who are in any distresse and mise­rie.

❧ CHAPTER XXX.

1 SVch a one was I within these few daies. But (good God) how are all things chaunged with me, and what a great and sudden alteration hath followed? for loe, I am become a laughing stocke to those, who in yeares come very farre be­hind me, and whose fathers I would not haue once vouchsa­fed to haue in the same estimation, that I had my dogges, which were set to keepe the flocks. 2 For, to say the truth, the strength of those young striplings could not haue stoode me in any stead at all: and as for the old age of their fathers, it was such, that hauing spent the greatest and best parte of their life, partlie in idlenes, and partlie in diuers wicked and lewd pranks, they might worthelie seeme to haue liued in vaine all that while.

3 Jn pouertie and famine beeing solitarie, fleeing into the wil­dernes into darknes, desolation, and destruction,

4 Pulling vp mallowes by the bushes, and (whose) meat (was) rootes and Iuniper:

5 Chased from among men, (and) against whome, men cried out as (against) theeues.

6 Therefore they dwelt in the cleftes of riuers, (and in) caues of the earth and of the rocks,

7 Who rored among the bushes, and gathered them selues vnder the thornes.

8 The children of fool [...], and the children without name, more vile then the earth it selfe.

9 Now am I their song, and J am made their talke.

10 They abhorre me, they flee from me, and they spare not to spit in my face.

3 & 4 Men, I say, so odious and detestable, that euen in ex­treme penurie and famine no man could away with them: in so much that fleeing from the companie and fellowship of men, beeing constrained to withdraw themselues into vn­pleasant & solitarie places, they prolonged their life in great miserie, feeding vpon bitter and vnsauerie meates, as mal­lowes, rootes, and berries pulled from the Iuniper tree. 5 Men banished, and through the outcries of the people, driuē foorth of the citie for theeues and robbers. 6 To whome scarselie the clefts, by which the streames of waters doe flow, the caues of the earth, and the hollow rockes, could [Page] afford any abiding place. 7 Wandering among the shrubs, and meeting togither among the thornes. 8 Men of no discretion or foresight, vnthriftie persons and good for no­thing: men of no name or estimation, men more abiect and contemptible, then the verie ground vpon which they doe tread. 9 These are they, who doe now make songs and so­nets of me, I am all their talke, neither haue they any thing else whereof to chat and babble, but onelie of me. 10 They abhorre me and flie from my presence, as one that is pollu­ted, yea, they are not afraide in contempt and despight, to spit in my face.

11 Because that (God) hath loosed my corde, and afflicted me, (they) also haue loosed the bridle before my face.

12 The wanton youth rise vp at my righte hande: they push my feet, and vppon me treade the pathes of their vnhappi­nesse.

13 They haue destroied my pathes: they helpe to bruise me, (there is) not an helper for them (that is, against them)

14 They haue broken in, as it were at a great breach, and vnder the ruines thereof they presse vpon me.

11 And how commeth this to passe? Surelie because it hath pleased God, as it were, to loose the bandes of mine au­thoritie, by which they were fast tied and kept within com­passe of their duetie, therefore beeing now touched with no reuerence at all towardes my person, they runne riot, and are caried against me without all reason. 12 This like­wise is the cause, that young men, abusing the prime and flower of their age to pride and wantonnesse, are not asha­med in my presence, and euen at my right hande, to rise vp against me, to push my feete; in a worde, to make me, as it were, a path, in which they may practise that their malapert boldnesse in doeing mischiefe. 13 Thus the whole state of my life is chaunged and turned vpside downe, thus one mischiefe and calamitie commeth in the neck of another, and (alasse) there is not one, who will take vpon him to de­fende me sielie wretch, from their outrage and iniurie. 14 For all without exception, so soone as the wal, within which I was safelie inclosed, beganne to fall, as if now there had beene a great breach and entrance laide open for them, [Page] rushed violentlie vpon me, and shrouding them selues vnder the ruins of my house, that is, taking occasion by this my fall, which they ought rather to haue lamented and pitied, they vnmercifullie fell vpon me.

15 All terrors that maie bee, are turned vpon me, (and) haue as a winde borne downe mine honour, and my health is passed away as a cloud.

16 Now therefore my soule is powred out vpon mee: the daies of affliction haue taken hold on me.

17 God pearceth my bones in the night, my pulses take no rest.

18 By reason of the great force thereof my garment is chaun­ged, (that is, hath changed colour, and) he compasseth me about as the coller of my coate.

19 He hath cast me into the mire, and J am become like dust and ashes.

20 I cried vnto thee, and thou didst not heare mee: I stood by, (that is, I presented my selfe before thee) and thou regardedst me not.

21 Thou art become cruell to me, & according to the strength of thine handes art thou angrie with me.

22 Thou takest me vp with the winde, whereupon thou ma­kest me to ride, and thou dissoluest the frame of my bodie.

15 And these grieuances which I haue hitherto spoken of, are without me. Now touching those griefes and vexati­ons which are vvithin me, whatsoeuer there is in the world by which the minde of the most constant and resolute man may be terrified and dismaid, al that, or if so bee any greater thing can possiblie be imagined, hath come vpon mee, and as a whirlewind hath with such violence throwne to the ground all mine honour, whereby I vvas so beneficiall and profitable vnto others, that on a sudden all hope of health and recouerie is taken from me; neither can I be perswaded that I shall euer escape out of this miserie. 16 My minde therfore hath novv been destitute of all liuely courage, euer since I vvas fallen into these miserable daies. 16 For I am so farre from taking anie rest at all in the night season, what time all creatures are woont to bee at quiet; that contrari­wise, euen then the verie marrovve of my bones rageth tho­rough [Page] intollerable paine, vvherevvithall it is continuallie pearced, and as for my pulses, they vvoonderfullie pant and beate without anie intermission. 18 Yea, so vehement is this euill, vvhich is come vpon mee from aboue, that the filth, vvhich runneth out of my sores, hath quite chaunged the colour of my garments: neither doeth the coller of my coate in more straite manner pinch my necke, then doeth the hande of God gripe and girde mee rounde about in e­uerie parte of my bodie. 19 In a vvorde, I lie vvallovv­ing and tumbling in this moste loathsome durte: and beeing couered all ouer vvith the scales and scrapings, that fal from my scabbes, I am become more like vnto the vnprofitable duste and ashes, then vnto a man. 20 And that vvhich greeueth mee moste, I haue cried aloude vnto thee, O God, and yet thou hast not giuen eare vnto mee; neither hast thou regarded mee, vvhen I presented my selfe before thy tribunall seate. 21 And albeit thou art by nature in mer­cie infinite: yet to mee thou arte become cruell and vnmer­cifull: yea, and thou doest practise all thy might vpon mee. 22 Thou hast laide me open to bee, as it vvere, tossed too & fro vvith the vvinds; and whatsoeuer did remaine sound in this my sillie bodie, that also hast thou in such sorte dissol­ued & consumed, that ere it be long I shal come to nothing.

23 For J know that thou callest me to the death, and to the house appointed for all the liuing.

24 But he shall not send his hand into the graue, though in his broosings they crie.

23 For I see and perceiue wel enough, that I am called out of this life, to go vnto that house, which is ordained for the gathering together of al mortall men. 24 Notwith­standing this one thing doth not a litle comfort me, that al­though the afflicted crie neuer so much in vaine while they are in miserie: yet after they are become a sencelesse carkase and are once laid into the graue, God shall not stretch forth his hand to touch them anie more.

25 Vnlesse I haue wept for the hard daie, (that is, haue be­wailed with teares those that were in miserie) (and) vnlesse my soule was heauie ouer the needie.

26 When I looked for good, then euil came: I waited for light, [Page] darkenes came.

25 And what place, I pray you my friends, is there here left, wherein your excellent wisdome may be seene. For let me neuer finde mercie at the handes of God, whom I call to witnesse, and to bee my iudge in this matter, if I haue not with teares lamented the estate of those, whom I sawe affli­cted: as also if I haue not beene inwardlie mooued with com­passion towardes the poore, who liued in want. 26. But when I looked to haue all things at will, then straight way al things fell out quite contrarie; and as I haue stood waiting for the light, darkenes presentlie came vpon me.

27. My bowels are hot, neither are they at quiet, the daies of affliction haue taken hold of me,

28. I walke being blacke with out the sunne; J stand in the as­semblie of men and do crie out.

29. I am become a brother to the dragons, and companion to the Ostriches young ones.

30 My skinne is made blacke vpon me; and my bone is withe­red by reason of drinesse.

31 My singing was (turned) into mourning, and my harp in­to the voice of them that weepe.

27. My bowels being enflamed, do make a great noise: this most bitter time stole vpon mee suddenlie, before I had once so much as thought of it. 28. & 29. My skinne is be­come black, and yet not through the heat of the sunne: yea, and of such force is this my affliction, that it driueth mee, e­uen openly in the great meetings and assemblies of people, to giue foorth these most rude & confused cries, as if I were the brother of dragons, who run hissing vp and downe the deserts in moste dolefull manner, or companion to the yong whining and grunting Ostriches. 30 The skinne of my whole bodie is made black through sorrowe and mourning: and my iavves are dried and pined awaie for want of moi­sture. 31 And so is my song chaunged into teares, and my reioycing into most bitter lamentations.

CHAPTER XXXI.

1. BVt these things (I knowe well enough yee will say) be­long nothing vnto Iob, whome thou, Eliphaz, hast dared to rebuke and taunt, as if hee were one, who had al­readie beene manifestly conuinced of notorious wickednes. But I, as ere while I protested, will not for al this as yet leaue off to defend mine innocencie. First therefore I protest, I haue so ordered my life, as that I haue as it were, made a bargaine and couenant with mine eies, that neither they shall entice mee to any filthinesse, neither that I shall abuse them in beholding anie such thing. Farre bee it therefore from mee, that I should in anie impure manner cast mine eies vpon any maiden. For howe should I dare doe this thing, seeing I am not ignorant, howsoeuer I may easilie a­uoid the hand of man, what reward such sinne and wicked­nesse is woont to haue of God, who dwelleth in the heauens: and what vengeance the almightie, beholding and iudging all things from on hie, doeth repay into their bosomes, who are guiltie of this heynous offence? 3 For it is certen that he hath prepared a scourge and moste horrible and grieuous punishments, which cannot possiblie be auoided, for those who nourish and cherish their abhominable iniquitie? 4. And doth not he, I pray you, throughly know me, who, which way soeuer I walke, doth number and tell euen euerie one of my steppes almost, which I doe make.

5 If I haue walked in falshood and my foot hath mooued it selfe to deceit:

[Page]6 Let him weigh me in the iust balances, and let God knowe my vprightnesse.

If in buying and selling I haue behaued my selfe deceit­fullie, and of set purpose haue gone about to beguile other men; let God examine all these things straightly, and weigh them in an euen ballance, and then let him be iudge whe­ther I haue carryed my selfe vprightly or no.

7 Jf my foote hath turned from the way, and my heart hath walked after mine eyes, and a blot hath cleaved vnto my handes:

8 Let me sowe, and let another eate: and let my plants be roo­ted out.

If I haue swarued from that, which I ought to haue fol­lowed, and haue not preferred iust & righteous dealing be­fore greedie desire: in a worde, if I haue touched any thing which might defile my handes, then let God, who is a iust iudge, cause that which I sowe to be eaten vp of straungers: yea, and let all things whatsoeuer I haue, that do spring and shoote out young braunches, be destroyed and pulled vp by the rootes.

9 If mine heart hath bene deceiued by a woman, and if I haue laid waite at the doore of my friend:

10 Let my wife grinde vnto another man, and let other men bowe downe them selues vpon her.

11 For it is an heinous offence, and a wickednesse belonging to the iudges (that is, to be presented before magistrates, and by them to be condemned.)

12 For it is a fire, which would haue devoured euen to a con­suming, and haue rooted out all mine encrease.

9. and 10 If being entised and allured by the faire beautie of my neighbours wife, I haue waited before his gates, for a fit opportunitie to obtaine my desire of her: then let my wife, according as I haue iustly deserued, be subiect vnto the lust of another man. 11. and 12 For this is a verie notorious crime, and most worthie to be openly con­demned by the iudge: which, albeit no magistrate should pu­nish, yet would the same, like a fire, vtterly consume both me my selfe and all that I haue.

12 Jf J haue turned away from the right of my manservant or maid seruant, when they haue contended with me:

[Page]14 For what should I haue done, God rising vp? and what should J haue answered him, visiting (that is, enquiring into this matter.)

15 Did not he who made me in the wombe, make him? and hath not he fashioned vs in one wombe?

13 If abusing the authoritie, which as a master I haue ouer my menseruants and maidseruants, I did at any time make light account of them, when they either vpon iust cause or otherwise, made their complaints vnto me; then I would I might my selfe be so dealt withall from heauen. 14 and 15 For albeit there is a difference to be made be­tweene the master and his servant: yet forsomuch as both I & he haue one and the same maker, of whom we were either of vs framed and fashioned in the wombe, after one man­ner, albeit not in the wombe of one and the same woman; if I had committed any such thing, what answere should I be able to make vnto God sitting in iudgement, and taking knowledge of that fact?

16 If J haue (any thing) restrained the poore of their wish, and haue caused the eyes of widowes to faile:

17 If I haue eaten my morsell alone, neither the fatherlesse haue eaten thereof:

18 Verely from my youth they haue growen vp with me, as with a father: and these euen from my wombe I haue guided.

19 If I haue seene any perish without clothing, and the poore had no covering:

20 If his loynes haue not blessed me, and he hath bene warme with the fleece of my sheepe:

21 If seeing my helpe in the gate, I haue lifted vp mine hande against the fatherlesse:

22 Let my shoulder blade fall from my shoulder, and mine arme (being pulled) from itts ioynt, be broken.

23 Nay, destruction from him (was) trembling vnto me: and (because) I could not (escape) from his highnesse.

16 If I haue disappointed the needie of their desire, and haue suffered the poore widowes to looke for somewhat at my handes, euen till their eyes aked: 17 If, according to the manner of covetous and churlish persons, I eate my meate alone, and giue no parte thereof vnto the hungrie [Page] orphan: 18 Vnlesse contrariwise, I haue euen of a child taken into my companie, and so neerely ioyned vnto me the fatherlesse, that we grewe vp together in my fathers house: and as concerning poore widowes, vnlesse I haue from my childhoode cherished them; yea, and taking them by the hande, guided and conducted them home: 19 If I haue lighted vpon any one, who was like to perish for want of clo­thing, and did not couer him with apparell: 20 Nay, vn­lesse the poore haue prayed for me, when as their very loyns which were clothed warme with the fleece of my sheepe, did testifie, and as it were speake what I had done for them: 21 If vpon pride & confidence of my authoritie, as also because there were alwayes some readie, who would not sticke to de­fende me in a false cause, I haue lifted vp mine hand against the weake, that were not able to make any resistance. 22 Then let this my scapple bone or shoulder blade suddenly fall off from my shoulder, and this arme of mine being torne and rent from the joynt, be broken all to pieces. 23 Nay, I haue alwayes trembled to thinke of that destruction, which should haue come vpon me, if I had committed any such heinous offence: yea, and I was sure that I could not possi­bly be deliuered from that highest Maiestie of almightie God.

24 If I haue made golde my hope: and haue said vnto golde (thou art) my trust:

25 If I reioyced when my wealth was encreased: and when my hand had gotten much.

24 Let God testifie and iudge, if I haue placed my hope in golde: if, I say, I haue so farre accounted of golde, as that I thought any confidence was to be put therein, whereupon I might rest. 25 If I haue after the manner of those, who whollie bend their mindes to heape vp riches, leaped for ioy to see my substance encreased, and haue thought them to haue bene gotten, both by mine owne industrie, and for mine owne selfe alone.

26 If I did beholde the light when it shined, and the moone walking bright:

27 And my heart privily withdrew it selfe, and my hand hath kissed my mouth,

[Page]28 This also had bene an iniquitie belonging to iudges (that is, worthie to be put to the iudges, and by them to be puni­shed) because I had denyed God (who is) aboue.

26. and 27 Let me be accursed, if beholding the glitte­ring face of the Sun, or looking vpon the Moone shining in her brightnes, I haue, being deceiued, so much as privily in my heart, much lesse openly, consented vnto idolaters, and after the manner of their superstitious custome, by mooving and putting my hand to my mouth, yeelded any worshippe vnto those bodyes. 28 For this is a most heinous sinne, as by which I had flatly denyed that God, who is aboue the sunne and the verie starres them selues, and therefore de­serued most horrible and fearfull punishments.

29 If I reioyced at the fall of mine enemie, and leaped for ioye when calamitie caught hold of him.

30 (Nay) I haue not so much as giuen the palate of my mouth to sinne, and to pray for a curse vnto his soule.

31 Vnlesse the men of my tabernacle did say, Who shall giue vs of his flesh? we should not be satisfied.

29 Yea, and I pray God I dye, if euer I tooke it as an oc­casion to be merrie, when I saw the destruction of them that hated me, no, though their miseries were neuer so great. 30 Nay, I neuer so much as once opened my mouth, with in­tent to abuse the same, by vttering most bitter imprecations and cursings against them. 31 And yet I protest, that I wanted not setters on, euen among my owne houshold ser­vants, who still perswaded me to requite those injuries which I receiued, with most bitter reuenge: nay, their mindes were so incensed, that they cryed out, that they should neuer be satisfied on them, no not though they had eaten them vp quicke.

32 The straunger did not lodge abroad in the night: I set o­pen my gate in the high way.

And I was so farre from liking and commending those those enraged stomackes of my seruants, that I would not suffer straungers to lodge in the night season abroade in the fieldes, and it was my will, that that part of my house, which bounded vpon the high way side, should alwayes lye open to harbour passengers.

[Page]33 If as man (that it, as any man is wont to doe) J haue hid my transgressions, that I might conceale mine iniquitie in my bosome.

Why then Iob (will ye say) diddest thou neuer offende? Truely God forbidde I shoulde denie, that I haue sinned, which thing I haue also before protested verie often, albeit I am not any such manner of man, as ye by your accusati­ons woulde make me seeme to be. But so often as I haue offended, I call GOD to recorde, whether I haue, ac­cording to the common custome of most men, dissem­bled and cloaked mine iniquities, or euen against mine owne conscience, haue concealed and kept them close in my heart.

34 Certenly, J might haue daunted a great multitude, but the most contemptible of the families did feare me: and J helde my peace, neither did I goe out of the doore.

And yet truely such was my power and authoritie, that I could with ease haue conquered and brought vnder my o­beysance, howe many soeuer they were that had set them selues against me: notwithstanding, if any man, albeit he had bene but one of the basest sort of the people, began to striue & lift vp his heele against me, I made such a consciēce to make triall of my force against them, that I did neuer so much as once stirre my foot out of the doors for the matter.

35 Who will giue me one that may heare me? behold, my signe, The Almightie (who) shall answere for me▪ and the title, which the man of strife (that is, my aduersarie) hath written.

36 Vnlesse J shall carrie the same vpon my shoulders & bind it as crowne vnto me.

57 I will tell him the number of my steps, and will cause him to come as it were to a prince.

35 I know truely, that ye will giue no credite vnto these things which I haue spoken. But I would to God, that I had here present some indifferent man, who would with equitie heare and decide my cause. For beholde, this is the one­ly marke, whereby I desire to haue mine innocencie knowen: to witte, Almightie God, who, I knowe, will by his answere allowe of those thinges, which I ere while vttered: as also the very bill it selfe of complaintes, which [Page] my aduersarie hath framed and laide in against me. 36 Nay, let me be accounted as one that is alreadie convinced and found guiltie, if, rather then my cause shall goe vntryed, I doe not vpon mine owne shoulders carrie that scroule of accusations deuised against me, yea, and binde the same like a crowne about my head for all men to behold. 37 More­ouer, that my aduersarie may knowe, howe farre I am from hiding my head in this matter: euen I my selfe in mine own person, am ready to render an account before that iudge­ment seat, of all the whole course of my life passed. Neither will I stay, till I am cited thither by mine aduersarie: nay, I will my selfe appeale vnto that Iudge, who hath power and authoritie ouer all men.

38 But if my land crie against mee, and the furrowes there­of weepe,

39 Jf I haue eaten the fruite thereof without money, and haue caused the soule of the masters thereof to breath out:

40 Let the thistle growe in steade of wheate, and the cockle in steade of barley.

Finally, that I may comprize all thinges in fewe wordes, If I shall be founde so to haue abused my landes and posses­sions, that albeit men keepe silence, yet the very earth may frame an accusation against me, and the furrowes of my fieldes complaine of my dealing: 39 If liuing vpon the fruites of them, I haue either cozened the labourers of their hyre, or violently oppressed and vtterly famished to death the husbandmen that tilled the same; 40 Then let it bring foorth for me thistles in steade of wheate, and cockle in steade of barley.

CHAPTER XXXII.

1 AND so farre trulie did those three cease to make an­swer vnto Iob, who still continued most confidentlie to defend his innocencie, against their false accusations. 2 Which thing, when Elihu (a man of noble parentage, namelie, the sonne of Barachel of the stocke of Ram, which fetch their discent from the familie of the Buzites) who was one of them that stood by, perceiued, he was wonderfullie incensed against Iob, not so much for that, that Iob woulde not yeeld to those accusations which were laide against him, but because hee, beeing altogither bent to defende his owne innocencie, had spake many things of him selfe vnaduised­lie: sometime comparing the integritie of his life passed, with so great and so suddaine calamitie: sometime againe verie careleslie and without all feare, offering to appeare perso­nallie before the iudgement seat of the almightie: so that he altogither seemed to be more carefull to defende his [Page] owne integritie, then to acknowledge and set forth the righ­teousnes of God. 3 Neither yet did he agree vnto those three, who had accused Iob, nay, herein he found very great fault with their doeings, and sharpelie reprooued them, for that they hauing nothing at all to conuince Iob of, after he had once denied their accusation, did notwithstanding goe forwarde to account him still for a condemned person. 4 And albeit that he had beene grieuouslie offended at that which he had heard, notwithstanding he durst not be so bold as to interrupt either Iob him selfe, or his accusers in their speech, but gaue them leaue to speake their fill, because he vvas in yeeres the yongest man.

5 So when Elihu sawe that there was none answer in the mouth of those three men, his wrath was kindled.

6 And beginning to speake, Elihu (I say) the sonne of Barachel, the Buzite, said; I am young in yeares, and you verie old: therefore I refrained to speake, and was afraide to shew vnto you mine opi­nion.

7 I said the daies shall speake, and the multitude of yeeres shall reueale wisedome.

8 Surelie there is a spirit in men, but the inspiration of the al­mightie maketh them wise.

9 Great men are not wise, neither doe the aged vnderstande iudgement.

10 Therefore I haue said, heare mee, I will also shew mine opi­nion.

5 & 6 And when Elihu the Busite, the sonne of Barachel, perceiued that Iob had brought those three men to that point, that they were not able to answer him one worde, he tooke the matter verie heinouslie, and at length brake forth into these speeches. It is not seemelie, I confesse, that I beeing a young man, should in the presence of you, who are very auncient, stand forth and take vpon me to speake; but yee haue euen driuen mee thereunto, after I had a long time constreined my selfe to keepe silence. 7 For I was in hope trulie, that yee would haue brought foorth some thing worthie of these your yeares, and that I should haue receiued from your mouth wisedome, which you had lear­ned [Page] of olde age it selfe. 8 But, as the verie matter it selfe teacheth, there is, doubtles, in man that power and abilitie to reason too and fro, which vnlesse it be directed by the spi­rit of God, can not tast of true wisdome in deed. 9 For it can not be, that authority, of its owne nature, should make a man wise, or that old age should alwaies bring with it ripenesse of iudgement. 10 Wherfore, seeing that I am enforced to set downe, what my opinion is concerning this whole matter, I would haue euery one of you with diligence and attentiue­nesse to hearken vnto mee.

11 Behold, I haue waited vpon your wordes, and haue giuen good eare, that I might knowe your meaning, whiles you were deuising speeches, (that is, while yee were considering with your selues how yee might fitly answer Iob.)

12 Finallie, I haue considered you, and beholde, there is none that reprooueth Job, that answeareth his wordes.

11 Surelie yee cannot rightly any charge me with misbe­hauiour, for dealing with you in this sorte, forasmuch as I neuer wente aboute to interrupt you in your talke: Nay, I did not onelie listen to your vvordes, but I al­so most diligentlie considered vvhat they might im­porte, still looking vvhen some thing should come in­to your minde, vvherevvith Iobs vvordes might sound­lie haue beene ansvveared. 12 But vvhen I had waigh­ed all things vvhich yee brought, I founde nothing to be spoken of you, vvhich might seeme iustlie to conuince Iob.

13 Neither trulie say yee, wee haue found wisedome: God casteth him downe, not man.

14 For (he truelie) hath not directed his speech against mee: (yet) vvill I ansvveare him, albeit not by yovvr wordes.

13 Neither trulie is there any cause, vvhy you should contrarivvise thinke, that yee haue founde out the verie trueth of the matter, and the onelie thing vvhich of it selfe alone may manifestlie prooue Iob to be guiltie, because forsooth, seeing this his so great and suddaine affliction, came not through the working and the malice of man, but [Page] was, without question, sent downe from heauen, it seemeth that euen God him selfe beeing iudge, hee is condemned of these crimes, which ye charge him withal. 14. For he was able in most ample maner, as ye heard, to refell and ouerthrowe these your accusations: yet notwithstanding I haue some­what to say vnto him, but I meane so to answere him, as that I will not follow your steppes.

15 They were afraide, they answered no more, they left of their talke.

16 For I waited, but they speake not but stand still, neither doe they answer anie more:

17 Therefore will J also vtter my part: I also will shew my o­pinion.

18 For I am full of speech: the spirit of my bellie compelleth mee.

19 Behold my bellie breaketh, as it were wine not opened, and like vnto newe bottells.

20 I will therefore speake, and J shall be enlarged, I will open my lippes and will answer.

21 (But) J pray you let me not accept the countenance of any man, (that is, God forbid, that for anie mans sake, I should vse dissimulation) and before man vse surnames, (that is, words of flatterie.)

22 For I know not how to giue a surname (that is, to flatter) (for) presently my maker would burne me.

15. 16. & 17. Neither is there anie one of all this com­panie, which standeth here, that can iustlie reprooue mee, for that I also, so farre as I am able, doe set downe and de­clare what I thinke of this matter: seing that these men, some of them being so daunted, that they dare not once mutter or open their mouth: some also hauing a long respite graun­ted vnto them to frame their answere, are altogether be­come dumb. 18. & 19. But I haue here so manie things to speake, that though I woulde neuer so faine containe my selfe, this spirit of mine will not suffer me: this spirite, I say, within me, which swelling out like vnto a vvine vessell euen full of new vvine, will shortlie breake, vnlesse it haue a vent. Therefore will I speake, that I may take breath, and that I may at length freelie poure out that, which I haue so [Page] long time conceiued in my breast. 21. But I desire you not to bee offended, if without that regard had of any man, which might preiudice the truth, I shall in moste free man­ner speake my minde; yea, and I pray you, thinke not much of it, if I shall let pleasing and flattering proemes goe, and vse none of them. 22 For I am altogether ignorant of this cunning kinde of flattering: yea, if I should endeuour to practize the same, there is prepared readie for me by my maker a moste seuere and sharp vengeance.

CHAPTER XXXIII.

1. AND that which I haue to say, Iob, is not onely to reprooue thy accusers, according as they haue de­serued; but the cheefest drifte of my speech is against thee. I pray thee therefore quietlie to heare, and with all atten­tiuenesse to marke those things that I shall speake. 2 For they are no trifling matters, vvhich I meane to vtter, but such as I haue long before thought on, and throughlie con­sidered [Page] of, according vnto wisedome and vnderstanding. 3 Finallie, I will without all preiudice and dissimulati­on, moste sincerely shewe foorth my whole meaning. 4 And I confesse, that I am no better then a man, whome God hath made, liuing and breathing after the same man­ner that other men doe. 5 Neither doe I entende, be­cause I see thee cast downe and afflicted, therefore to tri­umph ouer thee in wordes, or to ouerpresse thee with au­thoritie: but if there bee anie thing, whereat thou wilt take exception, it shall bee free for thee, without all feare and re­garde, to turne the same backe againe vpon mee whatsoe­uer it bee, or in what manner or order thou thinkest best. 6. and 7. For whereas, when thou diddest appeale vnto the tribunall seate of God, I heard thee with great feruen­cie (as good reason thou shouldest) desire of him, that hee vvoulde not terrifie thee with the brightnes of his maiestie; beholde, hee hath graunted thy request. For I am come hi­ther in steede and in the name of God him selfe; euen I, a man like vnto thy selfe, fashioned and made of clay: so that now thou canst not complaine that thou art astonied at my terrible countenance, neither that thou art not able to abide anie assault of mine.

8 Surely thou hast spoken in mine eares, and I haue heard the voice of thy wordes.

9 J am pure, and without sinne: J am cleane and there is no iniquitie in me.

10 Loe he hath found destructions against me, and he counteth me for an enimie.

11 Hee putteth my feete in the stockes, hee obserueth all my pathes.

12 Behold, in this thou art not found iust, I answer thee. For God is greater then man.

13 Why hast thou striued against him? for he doth not speake out all his wordes.

8 This therefore which thou spakest in my hearing, when I thoroughlie marked and vnderstoode euery worde which fell out of thy mouth, thou shalt not denie. 9. I heard thee, I say, when thou saidst: I am pure and without fault, I am cleane and there is no wickednesse in mee. 10 [Page] And yet, behold, he seeketh occasions, whereby he may de­stroy me, and he pursueth me as if I were an enemie. 11 Yea, and he keepeth me fast bounde in fetters, which are most straight and sure, as though he were afraide, least I shoulde escape away from him: and he doeth so narrow­ly watch mee which way so euer I goe, that I can not so much as wagge out anie whither, but hee is presently at my heeles. 12 Truely, Iob, when thou spakest these woordes, I must needes say, that thou wert not founde to be vpright and iust. For doest thou not knowe what great difference there is betweene GOD and men? 13 What presumption then is this, I pray, that thou shouldest dare to contende and reason with God, before whome thou oughtest rather with all quietnesse and wil­lingnesse to cast downe and humble thy selfe? For it is not his vse, neither is he bounde to giue an account of all his doings.

14 But God speaketh once, and the seconde time to him, that seeth him not.

15 In a dreame (and) in night visions, when sounde sleepe commeth vpon men, as they slumber in their beds.

16 Then God openeth the eare of men, and sealeth their cha­stisement,

17 That he might turne man (from) his enterprise, and re­mooue the pride of man,

18 (Who) might keepe his soule from the graue, and his life that it fall not on the sword.

14 Neither yet can men complaine that he gaue them no warning, who contrariwise, not once or twise, but ma­nie times and sundrie wayes is wont to call them backe, to the beholding againe of his maiestie, who had tur­ned away them selues from him. 15. and 16 Sometime he calleth them (which thou Eliphaz madest mention of in the beginning of thy speech) by dreames and visions of the night, what time men are ouertaken with a moste deepe and sounde sleepe, pulling them as it were by the eares, and leaving euen in their mindes an impressi­on of those great punishmentes which hang ouer their [Page] heades, to the ende he might warne and teach them, to lay aside those things which they were entended to doe, as also that he might forbid them to continue in their wicked en­terprises: by which meanes, at length they should knowe howe to avoid present destruction, whether of the sworde, or any bodily disease whatsoeuer.

19 (Some man) also is corrected vpon his bed, and the multi­tude of his bones with grievous paine.

20 And his life abhorreth bread, and his soule meates to be de­sired.

21 His flesh faileth that it can not be seene, and his bones are bruised (and) are not seene.

22 His soule draweth nigh vnto the pit, and his life vnto dead­ly evils.

19. and 20 But sometimes, when man will not take heede by these warnings: yet God goeth on the seconde time to speake vnto him, as he lyeth on his bed, tormented with some grievous sickenesse, pearcing euen to the verie bones within (whereof thou thy selfe hast experience at this present) in so much that hauing no appetite at all vnto his meate, he vtterly refuseth to take the same, be it neuer so daintie. 21. and 22 Moreouer, all his limmes beeing brought lowe, and made leane by reason of the disease, stand staring out in such sort, that, excepting his bones, there is no one thing to be seene in him, that representeth the shape of a man: so that nowe he is rather like to them, that lye in the graue, then to any of the liuing: neither doeth he stande in neede of any remedie or helpe of any thing more, then of those who should carrie his carcase vnto the graue.

23 But if there be an angell with him, (that is, a messenger sent from heauen) an interpreter one of a thousand, who may de­clare vnto him his righteousnesse, (that is, what he in duetie ought to doe.)

24 Then (God) will haue mercie vpon him, and will say, De­liuer him, that he goe not downe into the pit: I haue found a recon­ciliation.

25 His flesh shall waxe tender by reason of youth, he shall re­turne to the dayes of his youth.

26 (For) he shall pray vnto God, who will be appeased with [Page] him, and he will graunt vnto him to see his countenance with ioy, and will render vnto man his righteousnesse.

27 But he shall looke vpon men, and shall say: I haue sinned and perverted righteousnesse, neither did (that) profite me.

28 He hath redeemed my soule, that it should not descend into the pit, and my life hath seene light.

23 But if any man of God sent from heauen, shalbe pre­sent at hand with him, being in this so grievous a plight, to be as it were a peace maker betweene God and him (such as ye shall scarce finde one amongest a thousande) who may call him backe, and conduct him into the right wayes of God: (and it is thy parte, Iob, to consider with thy selfe, whether God doeth nowe at this present, vouchsafe thee the like be­nefite or no) 24 then howe desperate and vnlikely soe­uer the salvation of that man seemed to be, God shewing mercie on him, will commaunde that peacemaker to declare his pardon vnto him, whereby he is set free from going down into the graue: which freedome is purchased onely by that price and raunsome, which God him selfe hath procured for him. 25 Immediately after God hath thus spoken, euen the verie rotten flesh of that miserable creature, shall ap­peare tender and smooth, like vnto the flesh of a yong child, so that a man would thinke him to be restored againe, vnto the fresh flower of his youth. 26 For according as hee hath prayed vnto God, to whome he is nowe reconciled, so shall he obtaine this benefit and favour of him: to wit, that hauing receiued againe the righteousnesse, which he had be­fore lost, he may with ioy & cheerefulnesse behold the coun­tenance of God, whereat before he so much trembled. 27 Moreouer, turning him selfe to other men, and publickely yeelding thankes vnto God, as it becommeth a man who is mindefull of a benefite, he shall say: Beholde, I had sinned, and left the right way, whereby it came to passe, that I fell into so great miserie. 28 But he hath deliuered me, euen he, I say, hath saued me from being thrust downe into the pit, through whose fauour and goodnesse I nowe beholde this light.

29 Loe, all these thinges doeth God twise and thrise with a man.

[Page]30 That he may turne away his soule from the pit, and that he may be illuminate in the light of the living.

31 Marke well, O Job, heare me: keepe silence and I will speake.

32 If there be wordes, (that is, if thou hast any thing to say) answere me, speake: for I desire to iustifie thee.

33 But if there be none, doe thou heare me: holde thy peace, and I will teach thee wisedome.

29. and 30. And thus truely is God wont, according to his singular bountie, to deale with men, and that not once, but often: as namely, to redeeme and keepe them from pre­sent destruction, as also to grant vnto thē the fruition of this life, yea and to remaine a most long and prosperous time a­mong the liuing. 31 But see, Iob, that thou with al patience heare, and with all diligence also consider and marke these things: keepe silence, I say, and giue me leaue to speake. 32 And when I haue left speaking, if there be any thing whereof thou wilt make exception, answere boldly, & speake without feare. For I desire nothing more, then that thou shouldest be found iust, so farre am I from flattering thy aduersaries. 33 But if thou hast nothing to except, then heare me quietly: neither shall it repent thee thus with silence to giue eare vn­to me, when as I shall make thee vnderstand, what is to be thought of this matter according vnto wisedome.

CHAPTER XXXIIII

1 Moreouer, Elihu going on still both in his anger and speech, began to speake to thē that stood about him, in this manner. 2 I beseech you all that are here present, especial­ly those that are men of wisdom & vnderstanding, that as ye haue heard Iob speaking vnto me, so ye will also diligenrly [Page] listen and marke what I shall answer to him againe. 3 For our eares are not giuen vnto vs to this ende, that we should onelie heare the sound of wordes spoken, but that we should by them, be able also to iudge of the matter, which those wordes containe: neither doth the mouth onelie receiue meats, but it doth also by eating those meates, discerne what tast they haue.

4 Let vs make choise of iudgement among vs, and let vs see among our selues what (is) good.

It was Iobs wish, that he might haue some man, with whom he might trie the matter in iudgement. Goe to then, let vs take his offer, and, hauing debated the matter to and fro ac­cording to equitie & iustice, let vs prooue and see what right it selfe will afford.

5 Surelie Job hath said, J am righteous, and God hath remoo­ued my iudgement.

6 Should I lie in my right? my arrow is most grieuous, without transgression.

5 And for the state or principall point of this controuer­sie, it consisteth in those things which Iob spake, to wit, That he was iust, and that God tooke from him his right: 6 That he would manifestlie, & without any pretence or colour, ap­proue & make good his right: That a grieuous & intollerable calamity, like an arrow hath pearced & stroken him through without any desart of his.

7 Will any man, like Iob, drinke mockage like water:

8 And will ioyne companie with the workers of wickednes, (that is, with euery naughty fellow) & will walke with wicked men?

9 For he hath said, A man profiteth nothing, whome it pleaseth (to walke) with God.

7 And is there any man, I pray you, to be found like vn­to Iob, who of his owne accord, offering him selfe to be made a laughing stocke, and by word, doth with as great facilitie & readines, swallow vp mens scoffes and taunts, as if he were drinking cold water? 8 Yea, and hauing fellowship with the most lewde and naughtie persons, is readie to ioyne hand in hand with them? 9 For, I pray you, what kinde of speech is that, which he vttered: That it auaileth a man nothing at al, if he follow GOD, as his captaine and guide?

[Page]10 Therefore heare me yee men of wisdome. Farre be it that wic­kednes should be in the strong God, and iniquitie in the almightie.

But yee, who are men of discretion and wisdome, hearken vnto me, while I affirme the contrarie. For farre be it from vs to thinke, that God, who is in deede almightie, and in whome nothing is wanting, doth abuse that his might and power to cōmit any thing, which is either vniust or dishonest.

11 For he rendreth vnto man his worke, and causeth euery man to finde according to his way.

For on the contrarie side, he rewardeth and giueth vnto e­uerie man, according as he hath behaued him selfe: and so di­sposeth of mens endeauours, that looke how they sow, so they shalbe sure to reape.

12 Finallie that strong God doth nothing doubtles vniustly; that almightie, J say, doth neuer peruert iudgement.

And, that I may comprize all things in a word, I affirme and auouch this for a most certen and vndoubted truth, that there is no weakenes nor imperfection to be found in him, who in the highest degree, is euery way without all excepti­on most mightie and perfect; and therefore that it can not possiblie be, that he should do any thing vniustlie, much lesse, peruert the right of the innocent.

13 Who ruleth ouer him in earth? and who hath framed the whole world?

Therefore, O Iob, what art thou, that thou shouldest so of­ten dare, as it were, to commence an action against God, & to require a reason of him touching those things, which thou doest suffer? For whome hath he appointed on earth to be his counsellour? if he will not vse any mans counsell, much lesse will he be gouerned and ruled by any. Nay rather, doth not he alone dispose and set the whole world in that order, which seemeth good vnto him, as also gouerneth the same beeing so ordered, as him selfe liketh best?

14 If (God) should applie his heart vnto him, he should gather his spirite and his breath vnto him selfe:

15 All flesh should die togither, and man should turne againe into earth.

14 Nay, marke, I pray thee, how greatlie thou art here deceiued. For if God should do according to that, which thou [Page] requirest of him, the estate and condition of man, should be so farre from beeing made any better; that contrariwise, if God would looke thoroughlie into them, and iudge of them according as he found them affected, they must needes pe­rish euerie one, and be togither turned againe into earth, their spirit beeing forthwith gathered againe vnto him, who was the giuer thereof.

16 But if (thou hast) any vnderstanding, heare this and hear­ken vnto the voice of my wordes.

17 Doth he, who hateth iudgement, gouerne? & wilt thou con­demne him, who is altogither mightie in iustice?

16 But if there be any wit or right vnderstanding left in thee, hearken and giue eare vnto those things, which thou shalt heare me speake. 17 Tell me, I pray thee, doest thou thinke him worthie of the name of a ruler or iudge, who de­testeth iustice, by which all lawfull authoritie is maintai­ned? And what wickednes, yea, what madnesse is it, that thou shouldest dare to charge him with any vniust or wrongfull dealing, who onelie is most iust and most mighty?

18 Shall it be vnlawfull) to saie vnto the king, O thou wic­ked; or to the nobles, O yee vngodlie?

19 (And shall it be lawfull to say this vnto him) who re­specteth not the countenance of princes, and (with whome) the rich is not admitted before the poore, because al are the work of his hands?

18 Is it vnlawful to terme a king by the name of a wicked man, and reprochfullie to call them vngodlie men, vppon whose benificence all other depend? 19 And shall it be lawful, thinke you, to vse these termes towardes him, vvith whome that exceeding great, and euer bright shining Maie­stie cannot abide this thing, which is too commonlie vsed a­mongst men, to wit, that greater regard should be had of the mightie and rich, then of the poore and needie? For he hath such preheminence ouer vs all, as no tongue is able to ex­presse the same, which he holdeth not by any doubtful or vn­knowne right and title, but by such, as we all without any ex­ception are bound to acknowledge, because that from him and by him, we al haue our beeing, & are that, which we are.

20 They die in a momēt, & at midnight the people are remoued & shal passe away: & the mightie is taken away, (& that) not with hād.

[Page]21 For his eyes are vpon the waies of euerie man, and he seeth all his steps.

22 (There is) no darkenes, neither (is there) shadow of death, (that is, any such mistie darkenes) that they who are whollie gi­uen to wickednes may lurke there.

20 Hence is it, that we see such wonderfull, sudden, and generall alterations and chaunges of al things, not onelie in one man, or in one mans familie, but euen throughout al the whole world: wherein we may behold sometime one people, somtime another, euen in a moment to fall to decaie, &, be­ing driuen out of their cuntrie, vtterlie to perish: yea, and the mightiest princes, without any humane violence offered vn­to them, to be cut off and to come to nought. 21 Neither doe these things fall out by chaunce, or without any cause & reason: but forasmuch as one man knoweth not another, nor any man well knoweth him selfe, God, on the contrarie side, following, as it were, all men hard at their heeles, doeth with his eyes narrowlie obserue and marke, what waie euerie one walketh in. 22 And albeit they leaue no lurking corner vn­sought, wherin they may hide their heads: yet is there no such darknes, no not the darknes of death it self, which can hinder him from espying out those, who are giuē to walke wickedlie.

23 Neither doth he laie vpon a man more (that is, lay a grea­ter burthen, then is meet, vppon any man) that he should enter into iudgement with God (that is, that he should commence an action against God.)

For he doth neuer chastize or punish any man so farre a­boue measure, that he may iustlie complaine, that God hath done him any wrong.

24 He breaketh the mightie ones without inquisition, and ap­pointeth others for them.

25 Therefore he maketh the workes of them to be knowne, and he turneth the night, and they are destroied.

26 For wicked men (that is, as wicked men deserue) he bru­seth them in the place of the beholders.

27 Because they haue so gone back from him, neither haue mar­ked any waies,

28 That they brought the crie of the poore vnto him (namely, to God) and that he heard the crie of the afflicted.

24 And this is the cause, why he doeth, when there is no [Page] cause thereof knowne to man, put downe the mightie poten­tates, & place others in their roomes. 25 But when the pu­nishments, which he laieth vpon them, are apparant, by rea­son that the night, vnder which they lurked, is turned in­to day, & they them selues suddenly destroied, then doth god plainlie shew what all the whole course of their life hath bin. 26 For he striketh them, according as they through their wickednesses haue deserued, yea, & that not priuilie, but o­penlie in the sight of all men, making them a spectacle to the whole world: 27 because they so shamefullie turned backe & reuolted from him, neither did seeke to know any thing lesse, then his commaundements: 28 by which their iniquities, they brought this on their heads, that the cries of the poore and miserable, whome they had oppressed, reached euen vp to God, where they were sure to be heard.

29 (If) he giueth quietnes, who wil trouble? if he hide his coūte­nāce, who shal behold hī, whether vpō a natiō, or a mā only? (that is, whether ye speake of some whole nation, or of some one mā)

30 That hipocrites may not raigne, and by reason of the grie­uances of the people.

29 But al peace and quietnes commeth from God, which if it please him to giue vnto any man, what is he, that can di­sturb the same? But if God shal turne away his countenance, shall any man behold him, whether he will or no? Neither skilleth it whether the question be of any whole people, or of any one man onely. 30 And so truly is God wont to deale, to the end that those kings, who vnder that glorious & prince­lie title, doe play the tyrants, should no longer enioy their soueraignitie, and the poore people by them most shamefully grieued and oppressed, should not vtterlie be destroied.

31 Therefore we ought (thus) to speake vnto God: J suffer pa­tientlie, I wil not breake a sunder:

32 Teach me beside (that, which) I see: Jf I haue done any vn­iust thing. J wil not adde (to it.)

33 Shal he after thy wil recompence that? for thou hast refu­sed him. Thou trulie hast chosen, but J haue not (chosen.) But what thou knowest, speake.

34 Men of vnderstanding shal agree vnto me, and whosoeuer is wise shal heare me (saying,)

[Page]35 Iob doth not speake according to knowledge, and his words are not with vnderstanding.

31 Thou shouldest not therefore in this manner haue striued with God, but rather, whilest he was striking thee, thou shouldest haue answered him, with such like wordes: Thou truly doest beate mee, and I doe take thy blowes pa­tientlie: neither doe I struggle, as though I would by maine force breake in sunder these bondes, vvherewith thou hast bound mee fast. 32 And whereas those thinges, which I haue hitherto learned concerning thy iudgements, are not sufficient for mee; teach mee I pray thee, those things also, which are more expedient and necessarie for me to knowe. But if this my calamitie bee come vpon me by reason of my sinne, I vvill hereafter take heed, that I againe heap not one sinne vpon an other. 33 And is it meete, thinke you, howsoeuer it come to passe, & whatsoeuer it be, that caused thee to fall into this miserable estate, that God should fol­low thy minde, and doe as thou wouldest haue him to doe? Thou canst not denie, Iob, but that thou refusedst to stand to that, which he had determined and decreed of thee. Thou didst I say, take thy choice, yea and diddest rather appointe and teach him how he ought to deale with thee, then rest and stay thy selfe vpon his appointment. God forbid, that after thy example, I should euer commit any such thing. But if thou hast anie thing now to answere vnto these thinges which I haue spoken, go to, speake on a Gods name. 34 & 35. Surely I am out of all doubt, that whosoeuer is wise in deed, will approue and like of that which I sayd when I re­proued Iob for speaking foolishlie and without vnderstan­ding.

36. O my father, Job shall euen for euer be tried for (these his) aunswers (which are common) amongst wicked men.

37. For he addeth impietie vnto his sinne, and clappeth his handes amongst vs, and multiplieth his words against God

36 Neither would I haue thee to think, Iob, that I speak these things either thorough hatred of thy person or to the ende to adde affliction vnto thy miserable and afflicted estate; nay I rather, beeing a young man, doe esteeme and account [Page] of thee, as of my father. But this, my father Iob, know for a certaintie, that thou art so farre from receiuing anie com­forte at all at Gods handes, by these thy ansvveres, vvhich indeed vvould better beseeme vvicked and prophane men, then such a one as thou art; that contrarivvise, hee vvill not cease dailie more and more to bring thee vnder and trie thee, to the end thou maiest better learne hovv to knovve him, and thine ovvne selfe. 37 For if thou goest on forvvarde, as thou hast begun, thou shalt be found guiltie of a moste heynous crime, not for that thou werte simplie negligent in doing thy dutie, but because thou diddest vse thy tongue too lauishlie in speaking such things, as tended to the great dishonour of God.

CHAPTER XXXV.

1. & 2. BIldad spake moreouer and saide: That I maie let passe other thinges, wilt thou also defend that thou hast done well in vttering such speeches, which cannot be true, but it must of necessitie follow that thou thy selfe art [Page] iust, and that God is vniust? 3 When as, forsooth, thou didst complaine that this thy iustice, whereof thou so much vauntest thy selfe, hath not beene any thing availeable to thee vsing these or the like words, Wherein is my condition any better, then if I had liued wickedlie?

4 I will answer thee thy talke, and thy companions with thee.

And as for mee, I want not good and substantiall reasons to confute both thee speaking in this manner, and also thy friends, who in this point haue fitlie to the purpose answered nothing at all.

5 Looke vnto the heauen, and behold the cloudes, how much higher (they are) then thou.

6 If thou hast sinned, what shalt thou doe against him? & if thy wicked deedes haue beene many, what shalt thou doe to him?

7 Jf thou be righteous, what hast thou giuen vnto him, and what hath he receiued at thine hand?

8 Thy wickednes may hurt a man as thy selfe, (that is, him that is a man as thou thy selfe art) and thy righteousnes (may profit) the sonne of man, (that is, a man.)

5 Whence proceedeth this boldnes, so presumtuouslie to call God as it were to reckoning touching expences and receyts. I pray thee, looke vp vnto the heauens, how much higher they are then thou, that thou maiest know, what great distance there is betweene him and thee, who is by infinite degrees higher then all the heauens. 6 Whether thou hast sinned, thou hast not done anie thing, whereby a­nie hurt or dammage may redound vnto him; and howsoe­uer thou heapest sinne vpon sinne, hee shall not be one iotte the woorse: 7 Or whether thou hast liued vprightlie, thou hast not giuen anie thing to him, neither hath he ta­ken any benefit at thy handes, for which he is beholding to thee. 8 For thy wickednes can not hurt God at all, but onely him, who is a man as thou thy selfe art: and contrari­wise one mans virtue and integritie maie profite an other man.

9 The mightie cause them that are opprssed to cry by reason of the greatnes (of their oppression) and to cry out because of the arme (that is, the violence) of the almightie.

[Page]10 But none saith, Where is God my maker, who giueth songes in the night:

11 Who teacheth vs more then the beastes of the earth, and giueth vs more vnderstanding then the foules of the heauen.

9 Nowe as touching the other part of thy complaint, out of which again it must necessarily be gathered, that God dealeth iniuriously with iust and vpright men, in that he doth not so much as heare them, when as, being oppressed by those, who are mightier then them selues, they call and crie vnto him, so farre is he from helping and defending them of his owne accorde. I confesse indeede, that the number of them is not small, who, (through the violence of such, as ab­using the power and riches which God hath giuen them, are delighted with nothing more, then with wrong and oppres­sion) suffer so great and so manifolde iniuries, that they are compelled to crie, yea, and to crie out aloude for helpe and succour. 10 But if any of them be not heard, they are not to blame God but them selues, (and see whether thou mayest not rightly be accounted of this number.) For true it is, that they crie with open mouth, but they doe it being constrained by the burden and greatnesse of their griefe, and not in any reverent regarde of the maiestie of God: neither doe they quietly yeelde and submit them selues to their maker: and yet notwithstanding it is he alone that in extreeme darkenesse and miserie giueth cause of re­ioysing to them, who religiously call vpon him, and with a godly and faithfull minde flie vnto him for suc­cour. 11 Neither hath he created and indued vs onely with that nature, which may teach vs to be touched with a sence and feeling of those thinges which are hurtfull: (for this is common to vs with the beastes of the fielde, and with the foules of the ayre) but he hath moreouer ador­ned our mindes both with vnderstanding, whereby we may knowe God, as also to feare and honour him: and also with reason, to discerne and foresee the causes of thinges, to finde out fitte remedies for all greevances, and wisely to vse them for our owne benefite and commoditie.

12 Then they crie, but he heareth them not (crying out) for the pride of the wicked.

[Page]13 Surely God will not heare falshoode, neither will the Al­mightie looke vnto that (that is, he will not regarde and favour that.)

12 This then is the cause, why they suffering wrongs at the handes of wicked and vngodly men, are not heard, howe loude soeuer they crie: because they neither crie vnto him, whome onely in such straightes they ought to call vpon, nor yet in such manner as they ought, & as it becommeth them. 13 But howsoeuer these men, not crying with a true and sincere affection, are therefore not heard: yet shall God ne­uer be found to haue favoured those oppressours, or any way to haue liked and allowed of their oppression, as the ende doeth alwayes prooue.

14 Although thou sayest (that) thou seest him not, (yet) there is iudgement with him. Therefore trust thou in him.

Yea, sayest thou, but I doe not see him. I grant. For doubt­lesse the eye of man can not beholde him, neither doe these thinges foorthwith appeare, which God hath prepared for the wicked, and which he will at the length, when he seeth his time, most iustly bring vpon them: yet can it not be de­nyed, but that all right & iudgement is in Gods hands, from whome it neuer departeth. What then should let thee to lay aside these contentious complaints and outcries, and to put thy whole confidence in God, seeing that with him there is right and iudgement for thee against the accusations, which these men haue charged thee withall?

15 But know nowe that his anger hath visited thee but a litle, neither hath he made any great inquisition.

16 But Iob vnwisely openeth his mouth, & multiplieth words without knowledge.

15 But letting passe these manifolde brablings, of this one thing assure thy selfe, that this punishment, which God in his displeasure hath laid vpon thee, is verie small, and al­most nothing in comparison of that, which he might iustly haue awarded against thee, but that he would not make any narrowe inquisition into thy doings: whereby it euidently appeareth, Iob, that thou hast vttered many thinges verie vnaduisedly, and the moe wordes that thou hast vsed, the lesse hast thou perfourmed the duetie of a discreete and wise [Page] man, of a man, I say, of knowledge and vnderstanding.

CHAPTER XXXVI.

1. and 2 Nowe when Iob seemed to put foorth him­selfe to make answere to those thinges, which Elihu had hi­therto spoken, Elihu neuerthelesse holding on his talke, I pray thee, saith he, forbeare and suffer me a while, for I haue yet many thinges to speake in the defence of Gods iustice. 3 My argument shall be drawen from those thinges which are not neere at hande, but farre fetched, and by great distaunce remooved from vs, by which the praise of iu­stice which is due to God our maker, may be ascribed and giuen vnto him. 4 And hereof I would haue thee be assu­red, that I wil not vtter any thing, but that which is most cer­tenly & vndoubtedly true, & that here he is in thy presence, who as he thinketh not that which he thinketh without good reason, so wil he in like māner lay open his whole mind vnto thee faithfully & sincerely, without al faining or dissimulatiō.

5 Behold, God (is) mightie, and yet being mightie and valiant of courage, he doeth not despise (men.)

6 He giueth not life to the wicked, but he giueth iudgement to the afflicted.

7 He withdraweth not his eyes from the righteous, but (they are) with Kings in the throne, where he placeth them for euer, and they are exalted.

5 And not to vse many circumstances, loe, this in briefe is that which I would haue thee vnderstād. True it is that God is a most mighty God, but yet he is no lesse gentle and gra­tious, then strong and couragious, forasmuch as he doeth not despise men. 6 He is also most iust, in that he fauou­reth not the enterprises of the wicked, but doeth right and [Page] iustice to such as are afflicted. 7 His eyes doe alwayes watch ouer the righteous, he exalteth them, & setteth them with kings in the throne of maiestie, neither doeth he cast them downe & take this honour from them, vnlesse by some great and vrgent cause he be mooued thereunto.

8 But if they be bounde in fetters, and taken in the cordes of (some) affliction,

9 Then doeth he tell them of their doings, & that their trans­gressions are waxed strong.

10 And he openeth their eare to discipline, and saith (vnto them) that they returne from iniquitie.

11 If they doe heare and obey him, they shall ende their dayes in good, (that is, in prosperitie) and their yeeres in pleasure.

12 But if they will not obey, they shall passe by the sworde, and shall die without knowledge.

8 But if it so happen, that affliction lay holde on the righteous, wandring, as they are men, out of the right way, & that they are therewithall hampered, as it were, with a paire of fetters: 9 yet notwithstanding God is so farre from re­iecting them for this cause, that contrariwise he doeth euen then open the eyes of their mind, to the ende they may most earnestly consider with them selues, what they haue com­mitted, as also learne howe farre they haue gone astray. 10 Euen then, I saye, he pulleth them by the eare, and warneth them to amende their life, and speedily to turne backe from their iniquities. 11 Who if they shew them selues obedyent vnto God, and listen to his warnings, they shall passe the rest of their life in aboundance of all good thinges, and shall ende their dayes with ioye. 12 But if they shewe them selues stubburne and disobedient, they are straightway deliuered vp to the sworde to be slaine, and because they refused to knowe GOD, speaking vn­to them, therefore shall a miserable destruction come vp­on them.

13 The impure in heart heape vp wrath, neither doe they cry (to God) when he bindeth them.

14 Their soule shall perish among the boyes, their life (I say) among the buggerers.

15 (But) he deliuereth the needie in his povertie, and openeth [Page] their eare to trouble.

13 But as touching those, who not of humane frailtie do offend, but are with a mischieuous minde, and with most im­pure affections of the heart, caried vnto all kinde of wicked­nesse: by how much the more such men defile and disteine them selues with sinne, by so much the more doe they cause the heauie wrath of God to fall vpon them, so that they shal not so much as haue the grace to cal and flie vnto God, when they are in trouble. 14 Therefore, as accursed before God, they die, and are reckoned among those most impure young men, whose youth beeing spent in all filthinesse and vnclea­nesse, was subiect to that most abhominable lust, which is not to be named. 15 But contrariwise, God doth deliuer the needie euen in their distresse, forasmuch as in the very time of their trouble, he doth by nipping and twitching them, as it were, by the eare, put them in minde of their duetie.

16 And certenlie he had remooued thee out of the mouth of the straights (into) a broad place, wherein are no streights, and the rest of thy table (that is, those things which are placed and set on thy table) had beene) full of fatte (that is, full of delicates.)

17 But (thou) art full of the iudgement of the wicked, & (there­fore) iustice and iudgement doe continue.

18 Surelie (it is) wrath: (take heede) least with strokes it take thee away: neither shall the greatnes of the price of redemption help the to decline (that is, to escape.)

19 (For) will he regard thy riches? not gold, nor all the strength of power.

16 And trulie, Iob, it is out of al questiō, that if thou haddest gone this way to worke, God would haue pulled thee out of the iawes of these streights, and long ago haue led thee forth into a most leuell and plaine ground: yea, he would haue re­stored thee again to all thy wealth, making thy life to abound in all good delights and pleasures. 17 But thou hast taken a quite contrary course, thou hast so behaued thy selfe in rea­soning with God, that it is too manifest, how guiltie and wor­thie thou art of that iudgement, which God is wont to laie vppon heynous offendours. And hereof it commeth to passe, as thou thy selfe seest, that that iudgement which hee most iustlie hath giuen vpon thee, doeth still stand and re­maine [Page] immooueable. 18 Certenlie the wrath of God, doth in this thy calamitie most manifestlie shew it selfe. Be­ware least he double his strookes, and beat the to peeces for thy disobedience and stubburnnesse: neither let any raun­some for thy deliuerie, be it neuer so great, put thee tn any comfort or hope of escaping. 19 For will hee, think you, make any account at all, or once so much as looke at the greatnes of thy wealth? No verilie, there is no place here left, no not for the finest gold that can be gotten, neither is a­ny power or strength, how mightie soeuer it be, able to staie and appease his anger.

20 Neither let it disquiet thee in the night, how people are de­stroied out of their place.

I heard thee, Iob, reason very grauelie concerning the vn­searchable wisedome of God, in the gouernment of the whol world, and especiallie in all those things which happen vnto mankinde. Which if it be so, why hast thou not rather with­out any more adoe, rested thy selfe vpon Gods prouidence and hidden wisedome, then thus with a troubled and dis­quieted minde lamented thine owne case, and depriued thy selfe of sleepe in the night season, while thou busiest thy head in searching out the cause, of this thy so sudden misfortune? For God, so often as it pleaseth him, destroyeth euen whole countries, people, and nations, in so much that, whereas euen now they seemed to be in happie and flourishing estate, by and by they are cut downe, and come to nothing.

21 Beware that thou turne not thy selfe vnto vanitie: for thou hast chosen this rather then affliction.

Beware, I say, that thou doe not wilfullie cast thy selfe into this vaine and troublesome cogitation, wherein, I know not vpon what froward and sinister iudgement, thou hast rather chosen to torment thy selfe, then to continue constant & pa­tient, as thou hadst begunne, in bearing this thy calamitie & affliction.

22 Behold God in his strength is aboue all: is there any teacher like to him?

For loe, God in strength farre surmounteth all thinges whatsoeuer: and in knowledge, who may be compared with him?

[Page]23 Who hath appointed to him his way? and who shall say vnto him, (This or that) hast thou done wickedlie?

Who, I pray thee, hath giuen him in charge to doe this or that? and who is he, that will stand vp and accuse him of any one thing, which he hath done amisse?

24 Remember that thou magnifie his works, which men behold:

25 And which all men see, (which) men (I say) beholde a farre off.

24 Now then, to what purpose doest thou thus torment and spend thy selfe in searching out the secrets of the al­mightie? Farre better were it for thee, to consider the visible workes of God, how excellent, how wonderfull, how profita­ble they are, that therein thou maiest acknowledge and set forth the great power and goodnes of the Creator. 25 Foras­much as these lie open to euery mans view: we can no soo­ner open our eyes, but we must needes behold them, neyther are they hidden from men, though otherwise, they be verie farre distant from them.

26 Behold God (is) great, neither doe we know him: neither can the number of his yeares be searched out.

Now hauing, according to that small abilitie which is in vs, attained to the knowledge of those things, which he hath either spoken or done, behold we must, euen euery one of vs confesse, that his power and greatnes is infinite, and that in respect thereof, he cannot be contained within the narrow compasse of mans vnderstanding: and forasmuch as he is e­ternall, it is not possible by any arithmeticke to count the number of his yeeres.

27 For he extenuateth the drops of water, which poureth forth raine according to the vapour thereof,

28 Which the clowdes doe drop, and send downe aboundantly vpon men.

27 For he it is (that I may beginne with those things which fall out dailie,) who by little and little deuideth the drops of water, so that the raine beeing thus dissolued, poureth dovvne vpon the earth according to the proportion and greatnes of the vapoure, vvhereof is it made. 28 The clouds send it forth by drops & it faleth together from them in great abundance vpon men.

[Page]29 Moreouer can (any man) know the spreadings of the clowdes: and the noise of his tabernacle.

30 Behold, he spreadeth his light vpon them, (that is, vpon his clowdes) and couereth the rootes of the sea.

31 For hereby he (both) taketh vengeance of the people, & also giueth foode aboundantlie.

32 Jn the palmes of his handes he hideth light, and giueth it a commaundement, as touching that vvhich it meeteth vvith all.

33 The tumult thereof sheweth this: emulation (and) anger a­gainst that which riseth vpward.

29 Moreouer is there any one, who knoweth the light­nings, which are cast abroad hither and thither out of the cloudes: or those sounding and ratling thunders, which come forth of his tabernacle? 30 For, loe, he shineth vpon the cloudes aboue, with his light and brightnesse, and with the same cloudes he ouershadoweth and couereth the out­most parts of the sea beneath. 31 And these are the things, by which God iustlie plagueth and punisheth some people, and blesseth others by giuing them the fruits of the earth in great aboundance, for their bodilie sustenance. 32 Hee also holdeth within the palmes of his handes, as it were, the raines, by which he ruleth that glistering lightning, and gi­ueth charge, where and how it shall encounter with another cloude, which commeth violentlie against it. 33 Of this thing may be a sufficient witnesse, the great noise and ratling which is forthwith heard, while, as it were, vvith a certein e­mulation and anger, the one cloud striueth against the o­ther for the masterie, that vvhich is lovver, seeking to ascend and goe vpvvarde, and that vvhich is higher, hindering the passage and repulsing the same vvith great force and vio­lence.

CHAPTER XXXVII.

1 VErily I cannot so much as once thinke of these things, but that my heart panteth within me, as if it vvould presentlie leape out of my bodie. 2 Hereof all you shall beare me vvitnesse, vvho giue good heede to the sounde of gods thundring, and to the roaring, as it vvere, of his mouth, vvhich maketh so horrible a noise, & is heard farre & neere. 3 & 4 That roaring, I say, vvhich resoundeth and ringeth in the aire all abroad, according as it is directed to this or that place vnder the heauens: and the lightning, the brightnesse vvhereof reacheth vnto the farthest part of the earth, and vvhich is no sooner seene, but that straightvvay follovveth that roaring voice: vvhich ratling noise of the thunder is doubtlesse, an argument of the great povver and maiestie of god: neither doth the thunderclap come long after the light­ning, vvhen it is in such place vvhere it may be heard, but he [Page] maketh the one to bee, as it were, the forerunner of the o­ther.

5 God thundreth maruelously with his voice, he worketh great things and we know them not.

Now then it can not be denied, that this voice of God is verie woonderfull: but hee doeth other thinges also no lesse marueilous then this, yea such, as our slender vnderstanding is not able to conceiue.

6 For he saith to the snow, Be thou vpon the earth, and to the showre of raine, and to the stormie showre of his power.

7 With the hand of euery man hee shutteth vp (that is, hee maketh all men to shut vp their dores, and to keepe within their houses without comming abroad) that they may acknow­ledge all their workemen.

8 And the wild beastes enter into their dennes and remaine in their caues.

6 For hee it is, who no sooner speaketh the worde, but the snowe commeth downe like flockes of wooll and coue­reth the earth, as also at his commandement the raine ey­ther droppeth out of the cloudes in small quantitie, and is called a showre: or falleth with greater violence and more aboundance, which we call a storme. 7. When the cun­trie man hath espied it, he resorteth homeward as fast as he can, hee carefully shutteth vp his dores, and counteth the number of his workemen at leysure. 8 The wilde beasts betake them to their dennes, and abide within their caues and lurking places.

9 The vvhirlewinde commeth out of the inward parts, (that is, from the South) and the colde from the North winde.

10 By the blast of God, (that is, by his owne blast, or by that which he raiseth and ruleth,) he giueth yee and the bredth of the water (is) in a narrow roome.

9 At his commaundement sometimes the South winde gathereth cloudes, whereof ariseth a tempest: sometimes the North winde scattereth and disperseth them, and so ma­keth colde. 10 At his becke a blaste commeth foorth, which causeth frost, and the waters howsoeuer before they flovved and runne out in breadth, are drawne vp into a narrovve compasse, and are harde compact together.

[Page]11 Moreouer hee wearieth the cloudes with watering, and scattereth the cloudes of his light.

12 And they by his cunning are turned about by a circuite, (that is, in a round compasse or circle) that they may do what soeuer he commandeth them vpon the face of the earth.

13 Whether for a scourge, or for his lande, or for his bounti­fulnes, he maketh it to be found.

11 Moreouer hee sometimes emptieth the full cloudes and maketh them barren, by watring the earth with the showres that fall from them: at other times againe he doth quite contrarie, dispersing the cloudes, vvhich were readie to send foorth lightning and tempest. 12 Neither are these cloudes caried vp and downe in the aire by anie wan­dring and vnconstant motion, but they are, as it were by certaine engines of almightie God, turned about at his owne pleasure, when and where hee thinketh good to vse them, to doe whatsoeuer he commandeth to bee done vp­on the face of the earth. 13 Whether by this meanes hee hath purposed iustlie to punish men for their wicked­nesse, or to make the earth fruitefull, where he will shew his fauour and louing kindenesse: or else hath caused them to appeare for thee good and benefite of his children.

14 Harken vnto this, O Iob, stand, and consider the wonders of the mightie one.

Now surely, Iob, if thou bee wise, withdrawe thy minde from all other cogitations, which haue caried thee out of the right waie I knowe not whether, and giue eare to that which I speake, neither doe thou thus torment and grieue thy selfe, but with a quiet and setled minde consider with mee those woonderfull workes of the almightie: by vvhich thou shalt learne, howe to behaue thy selfe in this thy mi­serie, bee it neuer so grieuous and seeme it neuer so intol­lerable.

15 Doest thou know in what place to d [...]spose them, and to make the light of his cloud to shine?

16 Doest thou know the iust weight of the cloudes, the woon­ders of him that is persit in knowledge?

17 And how thy garments are warme, when hee maketh the earth quiet from the South.

[Page]18 Hast thou stretched out the heauens with him: (and) that firme (bodie) like to a molten glasse.

15 This calamitie, whereunto thou art fallen, & wher­vvith thou findest thy selfe so much grieued, because thou canst not finde out the true cause thereof, is as it vvere an obscure and darke cloude ouershadovving the light of the sunne, vvhich began to shine bright vpon thee: vvhy doest thou not here make vse of that, vvhich thou seest daily with thine eyes? For art thou the man, that knowest in vvhat pla­ces and in what order euerie cloude is to be set? Canst thou scatter the cloudes vvherewith God doeth ouershadovv the earth? Canst thou cause the sunne to shine, or make faire weather vvhen it pleaseth thee? 16 Doest thou knovve in what vveight and measure the cloudes hang in the aire? and is thy minde able to conceiue, what miracles God there worketh, God, I say, vvho most perfitely knoweth all things? 17 And that I maie come yet a litle neerer vnto thy selfe, canst thou tell mee vvhence commeth so sudden a change, that so soone as the South vvinde ceaseth to raise vp tem­pests vpon the earth, there follovveth by and by such calme and hote vveather, that thou canst not abide the heate of thy garments? 18 Finallie, vverte thou present vvith God, vvhen hee spred the heauens like a curtaine, beeing compact of a firme and sound matter, no lesse cleare then the cristall, or as a smooth and polished glasse of pure and shining steele?

19 Tell vs what vve shall say vnto him: we will not addresse our selues to speake because of darkenes.

20 Shall it not be told him, if I speake? if anie man shall speak he shall be swallowed vp.

If thou still continue obstinate, and thinke that God is to bee spoken vnto, concerning these matters: goe too, teach vs vvhat vvordes wee shall vse vvhen wee come before him, that herein wee doe not rashly and vnaduisedly take anie thing in hand. For trulie if the case vvere our ovvne, vvee in no vvise durst attempt to put foorth any such speech, no not in secret when vve are alone by our selues, and vvhen vvee lie hidden as it were in darkenesse, so that none can behold vs, much lesse before his tribunall seate. 20 For vvhat [Page] can I speake so secretlie, but that he will come to the know­ledge thereof? and who shall open his mouth to reason with him, but that he shall be swallowed vp in destruction?

21 And now that shining light which is in the skie, is not seene, but the winde passeth and clenseth it.

22 From the North shall come golde. In God there is light, which is greatlie to be feared.

21 And surely Iob, thy state and condition at this pre­sent, is not much vnlike. For the heauens doe not now shine vpon thee, but rather on euerie side are ouercast with miste and darkenesse. Neuerthelesse, there is a winde, with the blast whereof the cloudes vanish awaie, and the sunne shi­neth againe in his strength. 22 To thee, I say, a light shal arise more bright then anie golde, the North winde, which causeth faire weather, shall blow vpon thee. But alwaies re­member this, that the light of God which shineth in all his workes is rather with trembling to bee reuerenced, then with curiositie to be searched into.

23 The almightie! we can not finde him out; he is great in pow­er and iudgement, and aboundance of iustice: neither doth hee op­presse anie.

24 And therefore he is to be feared of men: (but) he seeth not all wise in heart.

23 And that I may shut vp al in few wordes, the almigh­tie is not within the reach and compasse of mans vnderstan­ding, being no lesse perfite in iustice and equitie, then migh­tie in power: vvhich power he neuer abuseth to violence and oppression: and therefore of dutie men ought to feare and reuerence his maiestie: but he findeth not all wise, whom he beholdeth here vpon earth

CHAP. XXXVIII.

1 But the Lord answered Iob out of the storme, and said,

AFter all this, the eternall God, who neuer forsaketh his children being in daunger, thinking that nowe he had long ynough suffred his champion Iob, to wrestle with Satan [Page] [...] [Page] [...] [Page] and Satans ministers: and also foreseeing, that if Iob and Iobs three friends should take vpon them to make answere to Elihu, there would growe a newe contention: finally be­ing willing, for the good and benefite of his Church in all a­ges, to decide this waightie controversie him selfe with his owne mouth: caused a great storme suddenly to arise as a witnesse of his devine Maiestie, and out of the same, first of all he spake vnto Iob, as touching that wherein he had of­fended, grauely and earnestly, but yet with a fatherly affecti­on rebuking him after this manner.

2 Who is this that darkeneth (my) counsels without know­ledge? (that is, with his ignorance.)

But what manner of man is this, who by howe much the more he searcheth in vaine into the depth of my counsels, neuer making an ende either of his complaints and lamen­tation, or of maintaining his owne righteousnesse, by so much the more intangleth both him selfe and others, with wordes full of follie and ignorance?

3 Girde vp thy loynes like a man, I pray thee: J will demaund of thee, and declare to me (such thinges as I shall aske thee.)

Goe to therefore, forsomuch as thou wilt needes dispute with me, shewe thy selfe a man, and seeing thou wilt take this course, girde vp thy loynes and come foorth, furnished with the best arguments that thou canst bring, and because thou hast left the choise free to me, my part shall be to de­maunde, and thou prepare thy selfe to answere.

4 Where wert thou when I established the earth? tell me (this) if so be thou doest vnderstand (it.)

5 Who limitted the measures thereof, if thou knowe it? or who stretched out the measuring line ouer it?

6 Whereupon are the foundations thereof set? or who laide the corner stone thereof?

4 Where wert thou then, when I vnderlaide the earth as a sure and immooveable foundation to the worlde? tell me this, if thou canst. 5 And also howe I measu­red out the same, if so be thou knowe this likewise? and whether I vsed thy helpe and industrie, or any others in ap­plying the measuring rule vnto it? 6 Vpon what proppes did I set such an infinite weight, and by whose ayde did I lay [Page] the corner stone, for the vpholding of so great a building? he that made the frame of the worlde, is not he able, Iob, to susteine thee? He that created the worde, and fashio­ned thee without thine owne helpe, doeth not he knowe howe to gouerne thee aright, except herein he vse thy ad­uice and counsell?

7 Where wert thou) when the starres of the morning meri­ly sung together, and all the sonnes of God reioyced?

But if thou hadst rather heare of those thinges which are aboue, I pray thee, where wert thou then, when those hea­uenly torches first beganne to shine, and ioyfully to daunce, as it were in number and measure, one after another, and when for this worke these blessed spirits with one accorde sang praises vnto me?

8 Who is he, that hath shut vp the sea with doores, when it came foorth, being drawen out of the wombe?

9 Who made the cloudes, the couering thereof? and the darke mist, the swadling bandes thereof?

10 Yea, I haue limitted my decree vpon it, and for it haue set barres and doores.

11 And I haue said, Hitherto shalt thou come, and the swel­ling of thy waues shall stay

8 But goe forwarde: let vs nowe also come to the great sea: and here I will haue thee to consider, who it was, that with certeine doores or gates did keepe in and shut vp the same, breaking foorth, as it were, out of the wombe, where­in it was first conceived and bredde? 9 Who holdeth vp and fasteneth in the aire those cloudes which doe co­uer it all ouer? who rolleth vp the same in those thicke and mystie vapours, as it were in swathing bandes? 10 Is it not I, who by an euerlasting decree, which neuer shall be repealed, haue set downe and appointed boundes and limits, which, notwithstanding the great rage & fury thereof, it shal neuer passe? 11 For I haue said, euen to this place shalt thou come: beyōd which he shal not passe, but shal end his course, howe violently and loftily soeuer his waues are lifted vp.

12 Hast thou commanded the day light since thy dayes, (and) hast thou shewed vnto the morning his place?

13 That it might take holde of the winges of the earth, and [Page] that the wicked might be shaken out of it?

14 And (that) it might be chaunged as the clay of the potters and as it were garments stand about it.

15 And from the wicked their light might be withholden, and the high arme be broken.

12 And that I may yet againe carrie thee aloft, hast thou, since the time that thou wert born, established lawes for the light, when it ought to arise, and hast thou giuen a signe vnto the morning, where she shall first appeare? 13 That she foorthwith cast her beames, as it were so many fingers, vpon the vttermost borders of the earth, and that the wicked at the sight of her are scattered, and dare not once shewe their faces vpon the earth? 14 That at her comming forth, the earth is changed, receiving newe formes without number of things visible, euen as the clay is diuersly fashioned by the handes of the potter, with the which formes it is clothed, as it were with a garment of sundrie and chaungeable colours? 15 Finally, that by the benefite of the light the wicked are taken short, so that their proud enterprises come to nought, their courage is daunted, their oppression ceaseth, and them selues fall into destruction? doe all these things, I say, come to passe by thy meanes?

16 Hast thou entred into the bottomes of the sea, and hast thou walked in the secret partes of the gulfe?

17 Doe the gates of death lie open vnto thee, hast thou seene, I say, the gates of the shadowe of death?

What? hast thou entred into the lowermost goulfes of the sea, and hast thou bene within the bowels of the same? 17 Hast thou searched the depth thereof, which I may well tearme the pallace of death, and hast thou seene those sha­dowes, which are as blacke with darkenes as death it selfe?

18 Hast thou perceiued the breadth of the earth? tell vs whe­ther thou knowest it all.

19 Which is the way where light dwelleth? and where is the place of darkenesse?

20 That thou shouldest receiue both the one and the other in the bounds thereof, and that thou hast knowen the way of the house thereof.

22 (These thinges forsooth) thou knowest, because thou [Page] wast then borne, and the number of thy daies is great.

18 Hast thou diligentlie viewed the distance of the earth, as it lieth in breadth, and darest thou affirme that euery part and parcell thereof, is knowne vnto thee? 19 Knowest thou the mansion of the light, & the station alotted to the darke­nesse? 20 So that, thou canst finde them both in their owne regions, where they abide, and bring them foorth by pathes, which are not known to thee? 21 Forsooth, Iob, thou knowest these things, for so much as thou wert then borne, when I made them, and appointed what order and course they should keepe; and now also art very farre grown in yeeres.

22 Hast thou entred into the store houses of snow, & hast thou seene the treasures of haile?

23 Which J haue hid, for the time of affliction, and for the day of warre and battell?

24 (Doest thou know) what way the fire breaketh forth, scat­tering the east winde vpon the earth?

25 Who deriueth the furrowes of waters for inundations, and the way for the lightning and the thunder?

26 That it may raine vpon the earth, where there is not any man and vpon the desert, where is no man?

27 To satisfie the wast and desolate place, & to make the com­ming forth of hearbes to bud?

28 Hath the raine a father? or who begetteth the droppes of dewe?

29 Out of whose wombe commeth the yee? and who breedeth the frost of the heauen?

30 The waters are hid as a stone, and the face of the depth is frosen.

22 & 23 But forasmuch, as thy vnderstanding cannot so easilie reach vnto these higher, and these lowermost partes of the world, peraduenture thou art better acquainted with those things, which are done neerer in the ayre, as also which euerie man may behold here vpon the earth. Thou hast of­ten seene it snovv and haile, and thou mightest likewise per­ceiue the matter of both. But tell me, I pray thee, knowest thou what storehouses of snovv and haile I haue made me, from whence I may fetch them, how often, & in what quan­titie [Page] and measure I thinke good, whensoeuer I am determi­ned, either to punish the sinnes of mortall men, or to make warre with any stubburne or rebellious people? 24 Doest thou know, who openeth the way for the shining & brandi­shing lightnings, so that, forthwith the ayre is filled with the sound of horrible tempests, such as are commonlie raised by the easterne winde? 25.26 & 27 Who deuideth the di­luge of waters, as it were, draining them, into certein fur­rowes, which would otherwise violentlie fall downe from heauen all at once, and maketh a passage for the thunder and lightning, through the midst of the cloudes: to the ende both that these tempests may be driuen into desert and vn­habited places, and also that those regions, which otherwise would remaine drie and barren, beeing sufficientlie watered with the showres of heauen, may beginne to bring foorth plants and herbes of all sortes. 28 And tell me, is the raine begotten, or the drops of dewe, are they engendred, as one man is begotten and engendered of an other, or rather, are they not made onely at my good will and pleasure? 29 & 30 Is the yce, like an infant conceiued in the wombe? who begetteth the frost, which beeing congealed, falleth from a­boue? the water is made hard as a stone, and seemeth not to be water: the face of the waters, be they neuer so deepe, is congealed and frosen.

31 Wilt thou binde the delights of Chimah, or loose the bindings of Chesil?

32 Wilt thou bring forth Mazzaroth in their time, & conduct Has with his sonnes?

33 Doest thou know the lawes of the heauens, or doest thou or­der the gouernment thereof in the earth?

34 Wilt thou lift vp thy voice to the clowdes, and abundance of water shall couer thee?

35 Wilt thou send forth the lightnings, and they shall say vn­to thee, loe here we are?

31 And whereas the starres doe rule the interchaunge­able course of the fowre seasons of the yeere, which I haue so ordeined, that neuerthelesse they doe not alwaies keepe the same temperature of heat and cold, art thou hee, or ra­ther, [Page] is it not I alone, that am able to restraine the pleasant­nes of the spring, and to asswage the sharpnes of the winter? 32 At thy commaundement, will the summer come forth in its due time, and will the Autumne with his children, that is to say, with the yeerelie fruites, which are then to be gathered and laide vp, runne his race? 33 Is the administration and gouernement of the celestiall bo­dies, committed to thy charge, together vvith their constant motions, vvhich keepe a marueilous and vn­speakeable order, which was appointed them from the be­ginning? hast thou alotted them their seuerall effects in the earth, as it were, to rule the partes thereof, with their vertue and influence? 34 Canst thou no sooner speake the worde, but the cloudes will poure foorth water aboun­dantlie vpon thine heade? 35 Art thou hee, that cau­sest the lightnings with violence to breake thorough the cloudes, and when thou callest for it, will it make an­sweare vnto thee, and say, loe, I am here presente at hande?

36 Who hath put wisedome in the heart, and who hath giuen vnderstanding to the minde?

37 Who doth wiselie number the cloudes, and who setteth in or­der the waterpots of heauen?

38 When the dust is gathered into hardnes, and the clots are compacted together.

36 Furthermore, vvho is it, that hath indued man vvith wisedome, witte, and knowledge, I say, not to worke these thinges, or to gouerne them, (for that is altogether vnpossible) but howsoeuer to vnderstand them, and to ap­plie them to his owne vse and commoditie? For doubt­lesse, he can not haue this from him selfe, forasmuch as he tooke not the beginning of his nature and beeing, from him selfe, but from an other. 37 & 38. And that I may in few wordes comprise such thinges as are daily wrought, as it vvere, in the shoppe or vvorkehouse of the ayre, who is hee, I pray thee, that telleth the number of the clouds, vvhich are in the heauens, where, vvith marueilous and vnspeakeable vvisedome, they are set in order to giue [Page] raine; so that the small dust beeing first moistened, and so by little and little cleauing togither, the clots, which before ga­ped by reason of drinesse, are closed vp, and fast ioyned one with another.

CHAPTER XXXIX.

1 & 2 BVT goe too, let vs come to the beastes of the field, and foules of the ayre, that herein wee may know likewise what thou art able to doe. Doest thou teach the old Lyons to hunt their pray, and doest thou fill the ra­uenous appetite of the hungrie young Lyons, which couch downe their heades within their dennes, and lurke in secret places to lie in waite? or rather is it not I, who feede them by my wisedome, which is farre aboue the reach of thy vn­derstanding?

3 Who prepareth meat for the rauens, when their young ones crie vnto God: and they wander, neither haue any meat?

The rauens also may teach thee this, whose young ones, beeing without meat, and croking for hunger, I my selfe doe feede, and not any other, hearing them no otherwise com­plaine, then if they cried vnto me.

4 Knowest thou the time when the goates which keepe in the rockes, bring forth young? or hast thou marked, when the hindes doe calue?

5 Doest thou number the moneths, in which they fulfill (their conception) and knowest thou the time when they doe bring forth?

6 They bow themselues, they cast forth their young and sende out their sorrowes.

7 Their young are strong, they grow abroad, they goe forth, & returne not vnto them.

[Page]4 It may be, that thou takest care for the wilde goates a­biding in the rockes, how they shall bring forth young, and teachest the hindes how to calue. 5 I beleeue, thou hast ap­pointed how many moneths they shall go great with young, and at what instant they shall bring forth. 6 Nay, it is my prouidence, which watcheth ouer them, so that, when their time is come, they of their owne accord bow them selues, & bring forth without the helpe of any midwife, and presentlie all their sorrow leaueth them. 7 Neuerthelesse, the young hindes forthwith sucke their dames, beeing strong and lusty, till at the length, they forsake their dames, and neuer return to see them againe.

8 Who hath set the wild asse at libertie, and who hath loosed the bondes of the wild asse.

9 Whose house I haue appointed the wildernesse to be, & the salt earth his dwellings?

10 He derideth the noise of cities, and he heareth not the cries of the driuer.

11 The seeking out of the hills (is) his pasture, and he searcheth after euerie greene thing.

8 & 9 Who hath taken the wild asse, and bound him with cordes, so that beeing made tame, he might afterward loose his bandes and suffer him to goe at libertie, to whome I haue alotted his dwelling in the desert places, which are salt by reason of drinesse? 10 Therefore he hath nothing to doe with the noise of cities: he will not be brought to carrie bur­dens, like other tame beasts; he regardeth not the strokes and cries of the carter, or any other cruell driuers. 11 The vnknowne places of the mountaines are his stable and pa­stures, where he looketh after euerie greene plant, and ea­teth it vp.

12 Will the Vnicorne serue thee? will hee tarrie by thy cribbe?

13 VVilt thou binde the Vnicorne vvith his bande to (make) the furrovve? vvill hee harrowe the vallies after thee?

14 VVilt thou trust vnto him, because his strength is greate? and vvilt thou committe thy labour vnto him?

[Page]15 Wilt thou beleeue him, that he will restore thee thy seede, and gather it vnto thy barne?

12 Moreouer canst thou bring the Vnicorne vnder thy subiection, and will hee tarie by thy crib? 13 Wilt thou binde him as thou doest thine Oxen with his bandes to dravve the plovve, before thee, or vvilt thou make him fol­lovve thee with the harrovve? 14 Wilt thou trust vnto his helpe, because his strength is greate, as if the hope of thy labour did depende vpon him? 15. Wilt thou looke, I saye, to haue the haruest brought in by his labour, and that he vvill gather it vnto the mowe?

16 (Hast thou giuen) the pleasant winges vnto the peacocks? the wing and feather of the Ostrich (is it from thee.)

17 And that she leaueth her egges vpon the ground, and che­risheth them vpon the dust?

18 And forgetteth that the foote will treade vpon them, and the beast of the field will breake them?

19 She dealeth hardely with her young ones not hers: her la­bour (is) in vaine without feare.

20 Because God hath depriued her of wisdome, and hath gi­uen her no part of vnderstanding.

21 In the time (when) shee mounteth on hie, shee mocketh the horse and his rider.

16 Hast thou clothed the peacocke vvith such gallant feathers? hast thou giuen such winges and feathers vnto the Ostrich? 17. & 18. Which birde, albeit in greatnes she passe others, yet leaueth she her egges vpon the ground to be che­rished and kept warme of the dust, wherein they lie, beeing nothing at all mindfull that they may be troden vnder foot, and broken by the wild beastes which passe vp and downe from one place to an other: 19 so vnkinde is shee to her young ones, and yet not hers, as which shee hath in vaine conceiued and brought, whiles shee is not touched with any care or regard of them. 20. & 21. For thus it hath plea­sed God, euen my selfe, to create her, foolish and vvithout vnderstanding, which is giuen to other brute beastes: yet is shee of so great swiftnes, that after shee hath once spred her winges abroade, no horse nor horseman is able to ouertake [Page] her, running vvith her feete vpon the ground, but vvithall beeing violentlie caried forvvarde vvith the moouing of her vvinges.

22 Hast thou giuen the horse strength? hast thou clothed his neck with neying?

23 Canst thou make him afraid (that is, make him flie away being affraide) as the grassehopper? the strength of his nostrells is terrour.

24 (His feete) digge the furrowe, and hee reioiceth in his strength, he goeth foorth to meet the armed man.

25 He mocketh at feare, neither is he daunted, neither turneth back at the sight of the sworde.

26 The quiuer soundeth vpon him, and the iron of the iauelin and speare.

27 With lifting vp him selfe, and moouing he swalloweth the earth, neither careth he for the sound of the trumpet.

28 Hee saieth vnto the trumpet, Ha, Ha: and hee smelleth the battell a farre off, the noise of the captaines, and of the ala­rum.

22 The strength of the horse commeth it from thee, or his terrible neying which soundeth from within his neck? 23. Canst thou with a litle noise make him afraid, and cause him to flie from thee like a grassehopper? nay, he bretheth foorth nothing else out of his nostrells, but meere terrours. 24. Seest thou how he striketh the earth with his feet? how hee pleaseth him selfe in his strength? how hee meeteth chere­fully with harnessed men? 25 how hee counteth that a sport and play, whereof others are afraide? how nothing is able to daunt his courage? how hee goeth not backe at the fight of the sworde. 26 howe hee is nothing terrified with the ratling of the quiuer, nor yet with the banner and speare which his rider carieth? 27 how hee raiseth vp him selfe, and runneth hither and thither vvith such excee­ding great rage and fiercenesse, as if hee vvoulde assayle the earth and euen svvallovve it vp: neither is anie whit troubled at the shrill sounde of the trumpet? 28 Nay, so soone as hee heareth it, reioyceth with a cheerefull [Page] voice, as it were smelling the battel a farre off with his no­strells, together with the callings of the Captaines and noise of the soldiers?

29 Doth the hawke by thy wisdome recouer her feathers, and spread out her wings toward the South?

30 Will the eagle at thy mouth, (that is, speech) mount a­loft, and what? will she make her nest on hie?

31 Shee dwelleth in the rock: she abideth vpon the top of the rock and tower.

32 From thence shee spieth for meate, her eyes behold a farre off.

33 And her young ones swallow downe bloode, and where the carkase is, there is shee.

29 Is it thy teaching, that the hawke casting her olde feathers and new comming in their steede, spreadeth out her winges towarde the South, that they may be cherished and made ripe with the heate of the Sunne? 30 Doeth the eagle at thy commaundement mount aloft? and doest thou teach her to build her nest in the hie places? 31 To dwell in the steepe rockes, and to make her abode in the ve­rie toppes of the rockes: 32 thence to spie out her pray a farre off with her quick eyes: 33 there to satisfie her rauenous young ones with blood, and whersoeuer the car­kase lieth, to flie thither in all hast?

34 Moreouer the Lorde called vnto Iob and said,

35 Can a man contending with the almightie, teach him? hee that disputeth with God, let him answer to this.

34 The Lorde by these wordes as it were feeling Iobs minde, and then giuing him some respite to gather his spi­rites together, hearest thou these things, Iob, sayeth he? 35 and doest thou thinke that anie man reasoning and de­bating the matter with God, is able to teach him? Nowe therefore come on, if thou art still disposed to iangle and to stand in contention with thy maker, let me heare what thou canst answer to these things, which I haue alreadie spoken.

36 But Iob answered the Lord, and saide,

37 Behold, I am vile, what shall I answer thee. I doe lay mine hand vpon my mouth.

38 Once haue I spoken: I will answere no more: yea, twise [Page] (haue I spoken) I will proceed no farther.

36. 37. 38. Hereat Iob shewing himselfe to be one, that feared God, and who hated not to be reformed, Loe saith he, I confesse my selfe guiltie and I acknowledge mine of­fence before thee. Doth it become mee sillie and miserable man, to make answer against thee, the glorious creatour of heauen and earth? Nay, I will now and for euer hereafter holde my peace. My sinne alreadie is too too great, that I haue once, and the second time spoken so presumptuoushe. God forbid, I should proceed anie farther.

CHAPTER XL.

1. 2. AFter this the Lorde, meaning to come neerer to the matter, which chieflie was in controuersie: namely, to prooue and confirme by most fit examples, that his soue­raigne power, being no lesse iust then it is great and infinite, whereby he worketh and rightlie gouerneth all things, and in which all men ought simplie and without exception to rest; nowe the second time speaketh vnto Iob out of the storme, saying, That thou maiest yet, Iob, be better perswa­ded hereof, and that no scruple or doubt may sticke in thy conscience, as if I wente about by violence and tyrannie to oppresse thee; that which I said before to thee, I say againe, if thou thinke that thou canst alledge any thing against me, or that thou art able to stand in contention with me, come on, prepare thy selfe in the best wise, and answere to those things, which thou shalt heare me speake.

3 Wilt thou also disanull my iudgement, and make me guilty, that thy selfe maiest be acquitted?

4 (Is) thy arme like the (arme) of God, and doest thou thun­der with a voice, like him?

5 Decke thy selfe with magnificense and highnesse, and put on maiestie and honour.

6 Shewe foorth the furie of thine anger, and beholde any man that is proude, and abase him.

[Page]7 Behold? I say) the man that is proude, and bring him low, and destroy the wicked vnder themselues, (that is, in their place.

9 And J also will confesse that thy right hand doth saue thee.

3 Consider vvith thy selfe, Iob, to vvhat ende thou hast powred foorth these complaintes against thy birth day, and hovv farre thou hast proceeded in defence of thine ovvne righteousnes, when thou diddest reason, as thou thy selfe thoughtest, very profoundlie, concerning my patient for­bearing of the vvicked, and exercising the righteous vvith such grieuous and continuall afflictions. For I haue set be­fore thine eies and that not in a fevv examples, hovv mar­ueilous and vnsearchable my vvisdome and povver hath beene both in creating and ordering all thinges both in hea­uen aboue and in earth beneath: and vvilt thou not acknow­ledge that the same thinges doe also take place in thy selfe? vvhat then? art thou able not onely to conteine that way and order, vvhich I follovve in gouerning all thinges and to dispose thereof as thou thinkest good, but also to disprooue it, as svvaruing from right and iustice, vvhereby thou maiest be found iust, and I iudged vniust? 4 But go too, let vs come to the matter vvhich is in hande. Suppose that the gouernment of this vvorld were giuen ouer into thine hand, hast thou that might & povver to rule, to sustaine, & to vphold all things, vvhich is onelie proper to my selfe? Canst thou send out that so dreadfull voice of thundring either to terrifie or to destroy the vvicked, vvhich trouble and disqui­et the vvorld? 6 Purchase all the vvorship and hie au­thoritie that thou canst, & come foorth accompanied vvith all honour and maiestie. 7. 8. 9. Moreouer looke with a sterne countenance, such a one as casteth foorth flames of vvrath and displeasure round about. Novve on the other side, let the proud and presumptuous sort stand before thee, vvho svvarme almost in euery place, if so be thou canst abide their lookes, if so bee thou canst tame them, if thou canst cast these loftie fellovves dovvne to the grounde: finallie if thou canst so vanquish and get the masterie ouer them, that they shall neuer afterwardes dare to shewe their faces, nor yet once appeare, then I vvill yeeld that the victorie is thine and then vvill I also openly acknovvledge that there is in [Page] thee sufficient power and abilitie to gouerne thy selfe, and to ridde thy selfe out of all dangers, in so much that thou nee­dest not at all to depend vpon any other.

10 Behold nowe Behemoth, whome J made with thee: he ea­teth grasse as an oxe.

11 Beholde nowe his strength (is) in his loynes: and his force in the wrinckles of his bellie.

12 He mooveth not his prominent parte (which is) as the Cedar: the sinewes of the terriblenes thereof are wrapped together.

13 His bones are brasen beames: his bones (I say) as a lumpe of iron.

14 This beast is the chiefe of the wayes (that is, of the works) of God: he that hath made him, maketh his sworde also to be neere him.

15 But the mountaines bring him foorth grasse, and there doe all the wilde beastes play.

16 He lyeth vnder the shadowe of trees, in the couert of the reede and fennes.

17 The great trees couer him (to be) a shade vnto him, the willowes of the streame compasse him about.

18 He diminisheth the riuer, and hasteth not: he trusteth that he can drawe vp Iordan into his mouth.

19 Who will take him, being before him, or with snares bore him through the nostrilles.

10 But that thou mayest learne hereafter to measure thy selfe by the length of thine owne foote, to keepe thy selfe within thy boundes, beholde, I set before thee that huge beast, which being one, may stand for many, and is, as thou also art, my workmanship: I meane the Elephant, whose big­nes in comparison of thee, thou seest what it is: & yet he ea­teth hay like the oxe, neither doth he proudly abuse that his mightines of lims. 11 Neither is there any cause, why a mā should thinke that he hath not strēgth proportionable to the greatnes of his body. For that his might is exceeding great, the bredth & vastnes of his sides together with his belly full of ridges and wrinckles doeth sufficiently testifie. 12 What sayest thou to this moreouer, that with great swiftnes he tur­neth about hither and thither that prominent part which men call his snowte: being wholly compact of sinnewes, [Page] wrapped, and as it were, twisted together, able to terrifie any man, seeme he neuer so stout and couragious. 13 As for his bones, especially those two hollow ones, which stand out of his mouth, thou wouldest say, they were two pipes of steele: and that the rest were so many massie peeces of iron. 14 In a worde, among all other beastes of the fielde, I would that this should be, as it were, a most singular testimonie of my omnipotent and incomprehensible power: and as I haue made him, so haue I furnished him with sufficient armour for the defence of him selfe. 15 Yet is he content with his fodder, which the mountaines do yeeld him, he is gentle and hurteth no man, neither do other beasts avoide his presence and companie, but rather desire it. 16 He abideth vnder the shadowe of great trees, and lyeth hid among the reedes, 17. & 18 Where being couered with the shade of boughes, and remaining among the willowes of the riuer, if happilie thirst come vpon him, he foorthwith entereth into the cha­nell, breaking the course thereof with his great and vaste bodye, insomuch that the streame being driuen into sundry parts, runneth thinner: and he drinketh so great a draft, that he seemeth as if he would swallow vp the whole riuer of Ior­dan, if it were before him. 19 But tell me, is any hunter, after he hath espied him, by force able to take him? or being by sleightes bored through the nostrils and caught with a snare, is there any man that can leade him away?

CHAPTER XLI.

1 And to the ende thou mayst yet better perceiue, how much thou hast forgotten thy selfe in taking vpon thee thus presumptuously to reason with me, beholde, I set before thee another kinde of vaste & horrible monster, namely, the cro­codile. Canst thou hope (vnlesse happily thou art not in thy right wittes) to draw him vp like a fish with an hooke, & with a line cast down vpō his tongue? 2 And hauing caught him by the nose or iawes with a hooke, canst thou hang him vpon a twig or bulrush, and so carrie him away with thee? 3. & 4 When thou seekest to catch him, will he prostrate him selfe before thee & fall downe at thy feete, as they, who are conquered in warre vse to do, desiring thee with faire words and great intreatie to spare his life? & making this couenāt & agreement with thee, that he will continually be thy ser­vant and bondslaue? 5 Or wilt thou giue him to thy daugh­ters to play withall, as fathers are accustomed, when they are disposed to play with their children, to giue them little birdes tyed by the feete? 6 Will the company of fishermen make good cheere together, because they haue takē him, & bargaine with the marchants for deviding of him? 7 When thou goest about to take him, wilt thou strike at him with hookes one after another, or wilt thou get his head within a fishing net? 8. & 9 But if so be any chuse rather to lay hāds vpon him, he shalbe frustrate of his purpose, & shal pay deer­ly for his boldnesse, he may well accompt it the last attempt that euer he shall take in hand: yea, who rather will not be ouercome with his very lookes?

10 (There is) not (any so) fierce, that he dare stirre him vp, & who is he then, that will present him selfe before me?

11 Who hath prevented me, and J will restore? (That which [Page] is) vnder the whole heauen is mine.

12 I will keepe secrete his members, and the state of his strength, & grace (that is, the wonderfull manner) of his making.

10 Nowe seeing none is so hardie, that dares rouze vp this monster being at rest, who would not wonder at that mās boldnes & presumption, who is not afraid to set him self opē­ly against me? 11 If any man hath bestowed any benefit vp­on me first, go to, let him come forth & shew himselfe, lo here I am ready to acknowledge my selfe beholding to him. Nay surely, but al is mine, & commeth from me whatsoeuer is vn­der the cope of heauen. But forasmuch as I haue proceeded thus farre, I thinke good to shew the parts, together with the whole state and composition of this vaste creature, in which, as in a most principall peece of my workmanship, thou maist beholde howe great and howe glorious a God I am.

13 Who will discouer the face of his garment? who will come to him with a double bridle?

14 Who shall open the doores of his face? the compasse of his teeth (is) terrour.

13 Who, (as men vse to doe, when horses are to be sad­led) will take off his cloth, and set the saddle vpon his backe? who will come to him with a double bitte? 14 Who will open the gates of his iawes, to put the bridle into his mouth? his teeth on all sides are nothing else, but meere terrors.

15 His highest part (that is, his backe) is the strength of ma­ny shieldes: euery one of them is shut vp within a narrow roome.

16 One is set to another, and the winde commeth not betweene them.

17 One is ioyned to another, they cleaue together and are not sundred.

15. 16. 17 He is armed with strong shieldes, rising and standing out vpon the ridge of his backe: being so neerely ioyned & knit together, that the wind can not haue any pas­sage betweene them: and they cleaue so fast and are in that order, as it were, linked one to another, that no force is able to make a separation and diuision betweene them.

18 With his neesings fire is kindled, and his eyes are the eye liddes of the morning.

19 Out of his mouth go lampes, and sparckles of fire leape out.

[Page]20 Out of his nostrils commeth foorth smoke, as out of a boy­ling pot and caldron.

21 His breath maketh the coles burne, and a flame goeth forth of his mouth.

18 When he ratleth in his throte like to one that snee­seth, there appeareth a flame of fire: which way soeuer he turneth his eyes, there commeth a light from them, like the golden beames of the morning. 19 You will say, that tor­ches with sparkles of fire breaking foorth on all sides, pro­ceede out of his mouth. 20 His nostrilles cast foorth a thicke smoke, like to a seething pot or caldron. 21 he brea­theth out burning coles, he spitteth out of his mouth flashes of fire.

22 In his necke remaineth strength, sorow reioyceth before him.

23 The parcels of his flesh are vnited together: all his mem­bers are well knit, and are not remooued.

22 His necke is so hard and strong, that all force and pow­er seemeth therein to consist: & that which is dangerous vn­to others, and bringeth them into pensiuenesse & sorrow, to wit, the tempestuous rage of the swelling waters, the same is pleasant and delightsome vnto him. 23 His ioynts are not loose & parted asunder, but compact & wel knit together, so that one can not possibly be deuided & pulled from another.

24 His heart is strong as a stone, and as hard as the nether mil­stone.

25 The mightie are afraid of his rising vp: at his breakings they purge them selues.

26 If a man assaile him with a sworde, it will not stande, nor the dart, nor the speare.

27 He esteemeth iron as strawe: brasse, as rotten wood.

28 The arrowe doeth not make him flee, the stones of the sling are turned into stubble vnto him.

29 The engines of warre are no better with him then stubble, and he laugheth at the shaking of the spere.

24 Neither is his heart any thing inferiour to the might of his body, as strong as any rocke, as hard to abide all brūts as the nether milstone. 15 Therefore when he raiseth & lif­teth vp him selfe, not the stoutest & most couragious, but he feareth, and he that but seeth with what violence he rusheth [Page] & breaketh the waues, is ready to bewray himselfe. 26 And if happely any man strike him with a sword, the sword recoy­leth, being beaten backe with the hardnes of his body, & so doth any weapon whatsoeuer, which a man throweth at him. 27 For he maketh no more account of iron, then of chaffe, & a sword of steele is all one to him, as a piece of rotten wood. 28 The arrowe doeth not driue him away, the stones of the slingers are as stubble before him. 29 He is no more afraid of warlike engins, then if a man should cast strawes at him, & as for the shaking of the speare, he counteth it a ridiculous thing, and nothing at all to be regarded.

30 Vnder him are sharpe flintes, and he layeth sharpe thinges vnder him in the mire.

31 He maketh the depth to boyle like a pot, and he maketh the sea like a mortar, wherein colours are beaten.

32 He maketh a shining path after him, (one) would thinke the gulfe as an hore head.

33 There is no likenesse (that is, not any thing like) to him, he is made without feare, (that is, so that he dreadeth nothing.

34 He despiseth all hie things, he is a king ouer all that are lofty.

30. He careth not for the sharpnes of the flints & rocks, but layeth him downe to rest vpon them in the mire. 31 Ly­ing thus vpon the moist grounde vnder the water, when he stirreth him selfe in the bottom, the water boyleth like a pot, in so much that you would liken the whirling of the water to a querne, that is turned round of the painter to temper his colours. 32 When he swimmeth ouer the sea, the water shi­neth after him, and resembleth the white haires of an hoarie head. 33 To conclude, there is no beast vpon the earth to be compared with him, nor so made, not to feare any thing: 34 Despising all other creatures in comparison of him selfe, and who may rightly be called the King, among all that are proud and mightie.

CHAPTER XLII.

1 & 2 Then Iob, beeing ouercome with the great maiesty of God, rather thundring forth out of the storme, then spea­king after the manner of men, and not beeing able to holde his peace any longer: I acknowledge, saith he, that there is nothing which thou art not able to doe, and as thy counsels are wise and iust, so also, that thou wantest not power, to ac­complish and bring to passe, whatsoeuer thou hast decreed. 3 Trulie thou hadst good cause, O Lord, to rebuke my fooli­shnes, by asking the question, what manner of man he might be, who by so much the more obserued thy counsels, by how much the more deepelie he searched into them. Therefore, I confesse, that I haue vttered such things, as I did not vnder­stand, beeing altogether vnknowne, farre aboue the reach of my slender capacitie. 4 Shall I say, that this hath happened to me through mine owne fault, and deseruing, that thou shouldest vse these wordes to me, Heare J pray thee, and I will speake? For surelie it belongeth vnto thee to commaund, and not to intreat that thou maist be heard. It is thy part, I say, to commaund what thou wilt haue done, and mine to giue eare to that which thou commaundest. And againe, I was very much ashamed of my selfe, when as thou saidst, I will aske of thee, and doe thou teach mee, For I, O Lord, am to aske and to learne, and not thou. 5 On the other side, how great a be­nefit is this which thou doest now bestow vpon me, in that thou hast vouchsafed me, thy presence and speech in this storme, wheras before, I onely knew thee by hearesay: name­lie, by those things which I haue heard our Fathers tell, con­cerning thy power, thy wisdome, and thine excellent works. 6 Therefore I doe not onelie recant and call backe, whatso­euer [Page] I haue before time, either thought or spoken vnaduised­lie, but I do euen abhorre my selfe in that respect. Loe, I ac­knowledge mine offence before thee, & I am hartely sory for the same, This dust & ashes shal be a witnes of my repētance.

7 And it came to passe after the Lord had spoken these wordes vnto Iob, the Lord said vnto Eliphaz the Themanite. My wrath is kindled against thee, & thy companions, because yee haue not spoken of me the thing that is right, like my seruant Iob.

8 Therefore take vnto you now seuen bullocks and seuen rams, and go to my seruant Iob, & offer vp for your selues a burnt offering. And my seruant Iob shall pray for you. For his face will J accept, least J worke, foolishnes with you, (that is, least I so behaue my selfe towards you, as your foolishnes doth deserue) because you haue not spoken of me the thing, which is right, like my seruant Iob.

9 So Eliphaz the Themanite, aed Bildad the Suhite, and Tso­phar the Naamathite went, and did according as the Lord had said vnto them, and he accepted the face of Iob.

7 These speeches hauing thus passed between the Lord and Iob, the Lord being much more displeased with those his three friends, forasmuch as they neither had spoken and iudged aright concerning his prouidence, by which hee go­uerneth all things, neither yet concerning the certen tokens of his loue and hatred, and moreouer also had falsly accu­sed Iobs former life, as guiltie of great wickednesse and hi­pocrisie, thereby almoste driuing him into desperation: turning his speech vnto Eliphaz the Themanite, verely I (saith hee) am highly offended with thee and with thy two companions, because yee haue not spoken so rightlie of mee as it became you, and as my seruant Iob hath done, whome you haue assailed without all right and reason. 8. Goe yee therfore, and taking seuen young heifers and so many rammes, deliuer them to my seruant Iob, that hee may offer them vp to mee for you in a burnt sacrifice. For hee shall pray for you, so farre shall hee bee from recom­pensing euill for euil. And as for me I will be reconciled to you for his sake and at his intreaty, that you may not receiue the reward of your foolishnes which ye haue deserued, ha­uing not spoken rightlie of me, as my seruant Iob hath done. 9 So those three, namely Eliphaz the Themanite, Bildad the [Page] Shuite, and Tsophar the Naamathite, were obedient to the commaundement of the Lord, giuing forth a most singular example of a modest & humble minde, which is alwaies rea­die and willing to be reformed. Neither surelie had they sin­ned of wickednes or mallice, but of ignorance & vnaduised­nes. And Iob on the other side (as it becommeth vertuous & godlie men to doe) straightway forgetting al iniuries, dischar­ged that duetie, which God had inioyned him: & his praiers for his three friends were acceptable to God.

10 And the Lord turned the captiuitie of Job into the contra­rie, when he prayed for his friendes: and he gaue Iob twise so much as he had before.

Moreouer, this intreatie, which Iob made for those his friends, who had dealt so hardly & iniuriously with him, God tooke in so good parte, as that forthwith he turned all his miseries and afflictions, wherewith Satan had fast tied him as a captiue with chaines and fetters, he turned them I say, into a state and condition cleane contrarie to that, wherein he had beene thus grieuouslie tried; and for those things which Iob had before time in his possessiō, he now bestowed vpon him double so much as he had taken from him.

11 For there came vnto him all his brethren, & all his sisters, & as manie as had bene of his acquaintance before, and did eate bread with him in his house: and had compassion of him and comforted him for all the euill, that the Lord had brought vpon him, and eve­rie man gaue some one of his cattell, & euerie one an earing of gold.

12 Moreouer the Lord blessed the last (state) of Iob more then his former. For he had 14 thousand sheep, & 6 thousand camells, & a thousand yoke of Oxen, and a thousand shee Asses.

11 For God changing their mindes, all the men and wo­men that were of his kindred, & al that before time had bene familiarly acquainted with him, came vnto him of their own accord, & did eat meat with him in his own house, protesting that they tooke that his misfortune very heavily, and they comforted him in the best manner that they could; yea, eue­ry one of them gaue him either a sheepe, or an oxe, or a ca­mell, and also an eare ring of gold: partly as a pledge of their goodwill and friendship renewed towards him, and partly in considration & recompence of that losse, which he had be­fore [Page] by the will and foreappointment of God, sustained. 12 Moreouer, God marveilously blessed him with increase, and made this his latter condition much better then his former, in somuch, that he did nowe possesse fourteene thousande sheepe, sixe thousand camels, a thousand yoke of oxen, and a thousand shee asses.

13 He had also seuen sonnes and three daughters.

14 And he called the name of one, Iehimimah: & the name of the second, Kesiah: and the name of the third, Keren-happuch.

15 And in all the lād were no womē found so faire as the daugh­ters of Iob, & their father gaue thē inheritance among their brethrē.

13 Likewise he gaue him so many children as he had be­fore, to wit, 7. sonnes, and 3. daughters of rare excellencie, as their names may witnes. 14. 15 For he called the first Iehi­mimab, as it were, the brightnes of the day: the second Casia, that is, the most pretious spice, or cinamon: the third, Keren­happuch, which is as much to say as the horne or strength of the white Alabaster: neither were there any womē through­out all that coūtry, in beauty & comlines to be cōpared with Iobs daughters: whom their father loued so dearly, that to­gether with his sonnes, (which was a thing very rare, and not often before heard of in those places) he made them heires of his substance and possessions.

16 And after this, Iob liued an hundreth and fourtie yeeres, and saw his sonnes, and his sonnes sonnes, euen to foure generations:

17 And Iob dyed, being olde and full of dayes.

16 Finally, that God might heape all manner of blessings vpon this his victorious champion, he liued after this cōflict & triall a hundreth & fourty yeres, & that in continual helth & prosperity, in somuch that he saw his childrens childrē vn­to the fourth generation: 17 And at the length being very olde & full of yeres, ended his life.