For shall he that is arraigned at the bar be at variance with him that hath his life in his hands The Iudge can better skil of the law then the Prisoner can and seeth him faulty and culpable where hee least suspecteth hath sundrie accusations against him and many waies to condemn him which he neuer dreamed of But graunt I were of that minde and that the Lorde would yeelde vnto mee so farre to suffer mee to plead my cause before him and maintaine my innocency yet notwithstanding the dread of his maiesty woulde strike such a horror and trembling into me that I should not be able to do it And againe it is not credible neither can I beleeve it that he would giue sentence on my side with an acknowledgement of iniury offered me one his part but beleeue rather that he would satisfie me in rendring a reason why he thus handleth me For he is a iust God and there is none iniquity in him Againe he is constant in his proceedings and wil not reuoke them vntil that which he intendeth be accomplished And as for the feare and astonishment I conceiue in the beholding of his glory it ariseth from his terrible and dread ful iudgements which are novv vppon me so many vvaies and so greeuous as is almost incredible When the Lorde would draw men to an awe of his Maiesty his maner hath bin sodainely to discend from heauen in a Whirlewind b Verse xvii Tempest and Thunder for so hath he shewed himselfe to me in this my calamity He hath broken me in pieces like a Gyant al the waues and stormes of his anger not from beneath and wrought by secundary causes but from aboue sent immediately as it were from his owne hand as if he had my raculously opened the Windowes of heauen haue turmoiled me and he himselfe extraordinarily in the heighth of his indignation as being incensed out of measure c Verse xvii Without cause hath thundred out of heauen against me powring out the whole viols of his wrath vpon my body insomuch that by means of the excessiue bitternes of the griefe which I suffer thoroughout my whole body I haue no respit to drawe d Verse xviii my winde This deterreth me from being desirous to enter in disputation with the Lord about my affliction as fearing least thereby he should bee moued the more against me This also perswadeth me that there is no hope of life remaining for me and that therefore your arguments making for the restoring me againe to my former estate vpon my confession of Hippocrisie and of many other notorious offences committed by me which as long as I haue any being my Conscience testifying otherwise to my vnspeakeable comfort I wil neuer acknowledge are al spent in vaine and to no purpose In vaine likewise for I see not to what end it is Dià kenest Septuag ch 9 v xvii without cause at leastwise without cause in my vnderstanding and the apearance of men is it that I endure this feareful torment for they cannot say neither can I my selfe conceiue no not then when I take a straight view of my life how I haue so offended to be so strangely afflicted Howbeit the Lorde being my Iudge in whose sight no flesh whatsoeuer can iustifie it selfe I knowe for a surety that I shall not bee found neither shall I be able to contend For he that wil stand in contention must haue either strength d Verse 19 to defend himselfe or right on his side but I am weake and the Lord is strong he hath the law in his handes sitteth vpon the iudgement seate and defineth what right is I haue small knowledge in the law to him that is the law-maker I haue none to commense suite for me in his presence neither can I my selfe come in place Moreouer the right of a vertuous life which I claime to my selfe in regard of Men will not be admitted of in his court My insufficiency to e Verse 20 speake for my selfe were my cause neuer so good and the feare of condemnation by mine owne tongue because of his sharpnesse and my dulnesse abate mine earnestnesse this way If I should be receiued into his presence and should vse these words only to make triall how he would conuince me he would forthwith without any further proofe for this my boldnesse and presumption that I durst vtter a sillable tending to my iustification in his presence iudge me of mine own mouth as a proude and wicked person Yea vppon his dislike carefully examining mine owne conscience f Verse 26 I should be compelled to acknowledge that the pangs of my disease distracted my mind and so be constrained to disalow of my selfe and to detest what formerly I had defended HItherunto I haue spoken in the Lordes defence Cha 9 21 22 and haue saide as much and more to in the behalfe of his power and iustice as you haue done Now that wee may leaue the rest to the censure of them that shall consider of the conflict between vs whereas in handling the iustice of God you shewed it to consist in the reward of the godly continuing in their vprightnesse or if they go astray in blessing them after chastizement vppon their amendment and in the punishment of the vngodly and that speedily and to the vtter cutting them off or else if he suffer them long in reseruing them to a more heauy and fearefull iudgement yet such as neuer faileth to be inflicted vpon them euen in this life and proceeded no further I haue added this withal that it is a part of the lords iustice to correct his owne seruants that are righteous and innocent because though the world nor their owne conscience do not accuse them of ought yet the Lord †f Verse xii 1 Iohn 3 29 whose eies are better then mens can find out mater against them and bring it to the light of their owne knowledge in such sort that they shall bee driuen to denounce the sentence of guiltinesse euen against themselues This is it onely troubleth me which because you see not into bringeth in the defference between vs. In your opinion if the Godly fal not away from their integrity he afflicteth them not at al which if it were true then a g verse 23 scourge comming vppon a people the wicked onely should smart for it but common experience sheweth that they which remaine in their integrity pay for it aswell as the dissolute and disordered and in such manner and measure of extremity to and continuaunce of misery that the Lorde may seeme to bee delighted in their sorrow and laugh at their distresse Then the wicked should not be Lords of the h verse 24 earth and the righteous troden vnderfoot as we see euery where in the world at this day Then such as are hood i He couereth the faces of the iudges verse 24 winked whē they should punnish capitall and notorious offenders and are more
him bid deth him call for his letters or his word to any friend that may pleasure him In the time of Warre he defendeth him with his armies and when the King calleth for his seruice or tribute he easeth him all he may for he knoweth that the Lord hath appointed him but as his Steward ouer his people and that he must render an account vnto him one day how be hath demeaned himselfe in his office Seruant I Haue serued him these 7. years he payeth me my wages duly he vseth no outragious wordes or tearmes of reproch no nor vncomely speech vnto me he is not easily moued to anger nor hastily to punish but of much patience able to bridle his affections He is often in his Godly admonitious and fatherly instructions as well toward God as in regard of our duty to man We haue prayet euening morning and at noonetide thanksgiuing at meat and some matter of Religion handled which wee may tearme the reading of a Chapter being nothing else but a chiefe head or ground-point of Druinity deliuered vnto vs. Euery Sabaoth we accompany our Maister to the publike place of sacrifice and prayer If a controuersie arise among vs that are seruants he will discide it neither must it go any further If any thing trouble vs about our places he will that we make the matter known vnto him for be cannot indure that there should be any grudging or mournning within his walles but will that there bee contentation at all hands When any one is found to be contentious factious a false accuser a talebearer or discloser of secrets or enuious a fighter a quarreller a proud person a boaster swearer drunkard adulterer one giuen ouer to idlenesse a common gamster a deceiuer a worshipper of false Gods a despiser of the true God his words ministers or Seruants or else disloyall to his Prince who is in Gods stead he must not abide in his house or any way looke for his countenance or protection When a seruant hath cause to debate with him about a matter of difference a Chap 31 13 he disdaineth not to confer with him about it but with all meekenesse submitteth himselfe remembring b chap 31 15 that he is made of the same mould begotten of the same seede formed after the same manner in the Womb purchased with the same bloud appointed to the same inheritance with him Notwithstanding he keepeth them and his family of all sorts in awe and will haue them to know their duty toward him to shew themselues modest silent and humble in his presence and not to answer againe If vpon his vsage toward them at the complaint of other they find themselues agrieued his will is they should make their griefe known vnto him neither is he ashamed if hee haue doone amisse in iudgement to reuerse the sentence He abhorreth cruelty and bitter dealing which is then properly when the party that is punished is innocent or the correction and the fault are not equal neither doth he like of ouermuch seuerity where the nature of the offence deserueth very grieuous heauy punishment knowing that in regard of the later the Lord calleth for mercy in regard of the former that he shall not be able to answer c chap 31 14 for it when his maister which is in heauen shal call him to a reckoning and iudge without respect of persons Youth THe grauity of this mans person and his seuere countenance well befitting a gouernor of the common-wealth hath made me withdraw my selfe oftentims when hee passed through the streete as being terrified with the sight of his countenance a chap 29 8 and not daring to looke him in the face He doth more good with his very sight and looks then others can doe with their cruell threates and punishments for it is a great matter to be of sober and graue carringe pithy and sententious of speach of a constant iudgment and setled resolution and withall of a countenance full of authority and maiesty for these must all goe together and ioyne handes in a magistrate that will doe good amonge the people Neither is it the countenaunce of a man onely that will do it vnlesse the other likewise concurre But these linked together like vnto twins in the womb are of more power to perswade then all the eloquence of the finest Rhetorician these preuaile more to bring both young and old to reuerence feare and obedience toward such as are in authority then to be popular or applyable to euery mans humour smiling in countenance pleasing in speach and plausible in behauiour For Rhetoricke allureth onely the care grauity lodgeth in the hart popularity is not in nature but commeth of affectation and therefore is liked but for a time and can neuer be fitted to all mens fancyes Grauity is naturall or diuine and therefore alwaies esteemed and honored Auncient I Haue liued fourescore yeares yet it neuer greeued mee to do a Chap 29 8 reuerence vnto Iob because of his wisedome and grauity being much greater then theirs that are his elders And though his humility and curtesie be such that he wold not suffer mee to be vncouered or to stand but biddeth me if he be not in his seat of Iustice couer my head and sit downe when I come before him yet notwithstanding his place and worthines requiring it I thinke I should derogate from the honour due to so rare a personage if I should do the one or the other in his presence For if honor be to be giuen to auncient yeares which must needes be confessed to be a duty in nature then much more to wisdome and vertue which are more ancient then the world it selfe The speciall thing mouing the younger sort to an estimation of their elders is a supposall of more experience piety and knowledge then to themselues which if they find not they withdraw their reuerence and preferre in their iudgement such how yong soeuer whom they finde most beautified with these good Ornamentes The elders likewise and gray-headed fathers themselues that are of greatest place are woont to admire and honor the Persons of young men to whom they find themselues inferiour in counsell and vnderstanding This moueth me and the rest of the auncient so highly and honourably to repute and esteeme of Iob for in him are most eminent knowledge prudence grauity courage constancy godlinesse and whatsoeuer beside may garnish a gouernor and ruler of the common-wealth Prince IN regard of this great wisedome and iudgement of his they that are ioyned in counsell with him are al silent Chap 29 9 10 when he commeth in place We may conferre of matters but we decree nor conclude vpon nothing till we heare him speake And therefore we expect and respect altogether in our meeting his sentence which as it is expected and desired of vs Chapter 29 11 so when it commeth resolueth so fully that was in question that wee forthwith as muing nothing to except against
of dissimulation * c chap 22 v 5 6 7 8.9.10 and vaine glory my liberality is made couetousnes my mercy extortion my compassion vnto the poore oppression my cloathing of the naked spoile my defending of the innocent wrong my Iustice bribery my carefull seruing of God security my holy profession impiety my daily recourse vnto the Lord in prayer an abhorring of his presence THis measure I meet withall at the handes of the auncients Chap. 30 and such as are reputed wise whereuppon those that are base d verse 1 and vile in the account of the world fall to scorne and deride me to my face Spots in great men are spurres to the inferiour sort to carry them so farre beyond the bounds of al honesty that a man would woonder at it When age doteth in her folly youth goeth a madding thorough her example Men of Learning especially being in authority and high place erreth in theyr iudgement concerning the godly the rude and ignorant beare themselues bold therevpon and care not to offer them all abuse It amazeth mee to consider that I should be thus hardly layd to at all hands without cause The graue and prudent to rebuke me is a thing where-withall mine eares haue not beene acquainted heeretofore the most contemptuous among men the scum of the people to scoffe at mee those whose fathers were branded for Rogues banished into the b verse 3 desart there compelled to eate c verse 4 grasse like an oxe to flie into the d verse 5 rocks and woods like vnto the foxes for feare of beeing e verse 5 apprehended to f verse 9 Rime vpon me g verse 10 spet in my face is a matter that goeth neerest me of all that hethervnto I haue suffered what man euer suffered more then I haue done for what griefe greater then contempt What contempt comparable to that of the vnreasonable and brutish sort whose education hath beene like vnto the beastes and behauiour as vnseemely as that of the dogges of the flocks The children newly crept out of the shell to h verse 12 trip mee on the toe take mee by the legges lye downe suddainly in my way cast me to the ground and when I am downe to giue a loude i verse 13 14 shoute and hauing once gotten me to hedge mee in with a ring so that I cannot escape theyr insulting I say ouer me is more strange then that and more harder to be borne The griefe of my body to increase daily as hauing my veynes and arteries beating euen in the k verse 17 night when by the course of nature sleepe should draw the heate to the inward parts my disease alwaies raging vppon mee in that manner that it compelleth mee to roare out like the l verse 29 Dragons crushed in peeces of the Elephants and as lamentably as the young Ostriches forsaken of theyr dammes My m ver 19 20 flesh like vnto a pot and as blacke as the brande my n verse 18. garments polluted with the blood and matter of my vlcers my weaknes such that I am euer sowning and looking euery houre to yeeld vp the ghost aggrauateth the former The fearefull fight of the o verse 20 21 22 Lordes angry countenaunce to present it selfe euermore before mine eyes to terrifie me as a mightie tempest doth the sea man the God that was wont to be so louing to become so cruell as neuer to make an end in pursuing mee with his plagues that was wont to bee so readie to heare nowe to be so inexorable as by no cryes no sighes no groanes to be mooued to compassion is enough I confesse to make mee vtterly out of loue with my selfe and to driue mee cleane from the defence of my innocencie These very words The learned are against thee the Fathers of the Church are of another opinion the Iudges of the land haue otherwise determined would make many a man to alter his mind But this Doost thou not see how euery odde cōpanion the very runnagates and shame of men euerie boy the children that are but nowe called out of their swadling cloutes doe play vppon thee and make a pastime of thee and thine aunswers Whom would it not dash out of conceite with himselfe Yet this Thou hast no rest night nor day thy paine is so great that thou art constrained to cry out extreamely thy bodie is like vnto theirs that lye in the graue thy apparrell like vnto theirs that liue in a spittle-house may seeme much more to condemne mee but this most of all God himselfe by thine owne saying is angry with thee yea so angry that though thou solicite him continually most carefully yet hee turnes his backe vppon thee and will not heare WHerevnto I reply that the wisest and most learned Chap. 30 arising from ver 1. et sequent appertaining to that matter the greatest grauest most auncient men that euer were haue had their errors and this error is as old as any to esteeme of Gods fauour or displeasure according as hee disposeth of vs for these outward matters For thus we reason affliction came in through sinne and had not this been wee should haue liued still in Paradise a place abounding with all manner of pleasure and delight and into the which no trouble or sorrow might enter I acknowledge it so to be yet I say that God for all that is at liberty to afflict in other respects as well as for sinne which also he doth oftentimes There were many hote * a Debate emulation Galat 5 20 words together with a vehement striuing in his affections to ouer come in Eliphaz from the beginning but I perceiued not that there was any b Thumoi ibid wrath in him vntill the last We may see therfore how dangerous a thing it is to be too forward in wordes before wee be sure that we stand vppon a sound foundation For it will bring vs at the last to oppose our selues maliciously against the truth to slaunder our brethren most grosly euen in those things wherein our owne knowledge and experience beeing diligently examined pleadeth for them and so hath Eliphaz dealt by me Anger that predominate affection in old age hath made him forget himselfe in which case the wordes of the profoundest oldest man in the world must not be regarded In that I am in contempt and derision among the outcasts the froth and filth of the earth this portion is common with me to all good men this is alwaies a note of a godly man a seale assurance the better to confirme vnto mee the right and interest that I haue through faith in my Redeemer in the kingdome of God For so it was with Noah that righteous Father Hee standing out against all the Worlde in the maintenaunce of this truth that vnlesse they repented the Lord would bring the flood of waters and vtterly consume them all what did
world to heare it vvhich declareth that it cannot bee chosen but that it must be highly displeasing to the Lord. Neither will this free thee from blame heerein more then the former that thou wert compelled vnto it through the violence of thy disease whereby thy hart being grieued out of measure thy affections exceeded the meane For these are tentations where-with the Lorde vseth to try what is in man which he biddeth him resist not yeeld vnto shewing him withall the danger that will insue vppon it if he doe not withstand them as that before as long as hee fought manfully against tentations he was vnder the Lords banner now for his cowardize he is brought vnder the captiuity of Sathan This Sathan mouing my familiar friendes to reuile and slaunder me shall I goe so farre in the iustifying of my selfe that I shall denie that I am a finner This thou doost in denying that thou hast not transgressed against the Lords reuealed will For sinne is a breaking hereof without which there is no finne because of which onely and for no other cause all men are finners so in the case of affliction vvhen the hand of God lyeth heauily vpon mee to try what is in mee shall I suffer the corruptions of my hart to breake out without restraint think that I haue not offended When there is no more noble victorie in the worlde then to subdue it and keepe it vnder nothing that can redownd more to my reproch and shame then to giue it way and let it preuaile When if I doe the one heauen shall be my reward if I doe the other my portion shall be the same with his that working vppon my corrupt affections accomplisheth his desire in them and conquereth me This is it therfore that putteth a difference betweene the Cittizens of heauen and the fire-brands of hell The one beare with patience and long suffering cheerefully and thankfully the Lords chastisements suppresse theyr euill affections abstaine from euill words the other yeelding the raines vnto both murmure and grudge in theyr harts curse and blaspheme with theyr tongues whensoeuer they fall into any calamitie Though peraduenture thou goest not so farre as this yet that thou moderatest thine affections no better but giuest way vnto them as thy wordes doe bewray doth euidently shewe that there is great wickednes and rebellion euen in thy hart against God and that thou art not farre from the blasphemy of the same BVt to prosecute a little the matter of grudging Chap. 33. ver 8.9.10 and repining against GOD for if wee may iudge by thy vvordes thou doost no better this very one faulte alone maketh euident to all men that thou thinkest thy selfe more iust then hee For no man is stirred vp to anger mooued to impatience and murmuring against a thing but he conceiueth a reason vnto himselfe why hee is so affected and that reason he approueth of as the strongest and soundest of all other and disaloweth the contrarie accounteth of this action of his as iust and right and of whatsoeuer opposeth it selfe vnto it as vniust and vnrighteous Whereas therfore in this time of thy visitation thou subscribest not to the Lordes ordinaunce submittest not thy selfe neyther willingly referrest thy selfe wholie ouer vnto him to doe with thee whatsoeuer best pleaseth him hee not reuealing the cause thereof vnto thee waitest not nor expectest with patience vntill it shall please him to declare the same but art out of measure discontented withall thou preferrest doubtlesse thine owne wisedome before his thy righteousnesse before his that is most righteous and so iustifiest thy selfe more then God Euen to wish and desire onely as thou doost that is might be lawful for vs to dispute with God about our trouble though there be no purpose in vs to accuse him of iniustice is a sufficient argument to proue that we are not pure because God is infinitely greater more to be admired and honoured for his excellent vertues of wisedome instice together with the rest of all sorts then any of the sonnes of men then Adam himselfe in his first creation yea then the Angels themselues howsoeuer adorned with most diuine parts O how much better therefore had it beene for thee not to haue inquired of the cause but to haue been still and silent when the Lord strooke thee not to haue called into question his iudgements but to haue reuerenced them not to haue demaunded why not to haue stoode in thine owne defence not to haue called for his inditement but to haue humbled thy selfe vnder his hand to haue trembled feared when he held vp his rodde against thee to haue confessed thy faults brought thine in ditement in thy hand euen to thine owne condemnation cryed out and exclaimed against thy selfe instantly crauing pardon for that thou wast disobedient and disloyall vnto him IS this such newes that hee shutteth thee vp in prison Chap. 33. verse 11. that hast no way offended him as thou supposest will not let thee know the cause of it though thou a ver 13 vvhy doost thou striue with him striue struggle with him neuer so much about it For is hee b verse 13. He doth not giue account of his matters bound to communicate his secrets to man are not sundry of his counself so c God is greater then man Verse 12. wonderful that beeing laid open man cannot comprehend them are not many of them such that it is not for his profit to be made partaker of them We haue the lawe of Nature or Morrall law written in the tables of our harts and a great part of his will deliuered vnto vs in visions and dreames from time to time euen before our eyes to guide vs And vvithall hee d verse 14.15 16 17. fore-warneth euery one of vs in his time in his place seuerally before hand more or lesse eyther by one meanes or other of his secrete iudgements which hee determineth to bring vppon vs though our dulnes bee such that wee see it not our carelesnesse so great that we obserue it not but shut our eyes against the meanes when they offer themselues and against the daily admonitions which he giueth vs in other mens harmes whereby he intendeth to instruct vs. Oftentimes c verse 14 29 hee doth this vseth all these meanes leaueth no way vnattempted that may stir vs vp to preuent his iudgements And there is no wise man though peraduenture at the first hee may stand amazed not knowing how to demeane himselfe but at the last will be admonished Some there are indeed that will take no warning the first second third fourth fortieth caueat because they are hardned in theyr wickednesse will doe no good vpon them It is iust therefore with the Lord not to vouchsafe to manifest any further vnto such or to giue them any more the least light into the cause of his proceeding against them but they denying after so many admonitions to harken