and themselues do confesse it that mercie lenity kindnesse patience the brooking of iniury passing ouer of offences at all handes is the onelie way to win them to obedience and reuerence at the handes of the multitude of all sortes And in a Man that would draw others to the worship of the true God there is no such meanes as this For this if any thing because it is aboue nature and such as moueth to admiration will cause the hearts of the vngodly and vnbeleeuers to relent Enemy THough we loue not Iob yet we must needs saie of him that hee is not malicious but easie to forgiue an offence and that he reioyceth not at the fall of of his enimy but is sorry a Chap. 31 29 when he seeth him come to misery We know wel that hee wanteth not some b chap. 31 31 about him that would faine stir him vp to recompence his wronges to the ful howbeit he wil not be brought vnto it but notwithstanding their continuall instigations to the contrary ceaseth not to render good vnto vs for euill striuing to ouercome vs that way and to draw vs to a better affection of him by heaping vppon vs good turnes from time to time He dealeth with the Lord by continuall and earnest praier to change our heartes then the which what can the greatest friend in the World doe more for vs He is a rare friend indeed that will do this hartely for him that is his best beloued But it is ordinary in him to shew such duties of loue to his most deadly enimies as else where can hardly be found among those of nearest alliance or such as are tied together in the dearest knot of friēdship The most part of men think they haue acquited themselues like brau Champions if they haue beguiled their enimy by any cunning practise but his study is to deale faithfully with all men and to be most carefull thereof in a matter that concerneth his enimy that thereby their mouths may be stopped when they shall haue no colour for that they speake Howbeit his weakenesse and his c Chap. 31 27 wantes he alwaies confesseth and is ready to craue pardon if he haue offended at the hands of his enimy He still acknowledgeth how subiect he is to transgresse and what a combate he hath with his affections and euill desires and how hardly he subdueth them and that sometimes they preuaile Let his aduersary declare vnto him wherein he hath committed a fault he will confesse it and shewe tokens of sorrow for it And as for the increase of his substance though it bee growen to be exceeding great yet surely hee is not proud of it neither doth he boast of it as if it came by his owne wit or industry or as if he had receiued it for some desert in him more then in other men neither doth he so reioyce in it as if the delight of his hart were thereupon But he is as humble with all his wealth as he that hath not a morsell of bread for his belly Blessing and praysing of God for his great benefits is euer in his mouth his hart is lifted vppe in prayer to GOD day and night for grace to vse them to his glory the good of his Seruantes and needy people If we should not witnes this the heauens aboue the earth and dumbe Creatures beneath would conuince vs of malice and all the worlde would condemne vs to speake against our owne conscience For there was neuer any one that hath spoken against him but the matter being well examined shame hath couereth his face And the tryall of that hath been inuented to his discredite hath bene as a crowne d ch 31.35.36 and ornament vnto his head He offereth to helpe him that wil accuse him all he can to put vp a bil of e chap. 31 37 of indictment against himself to honor him as a prince that shall do it which argueth his clearnes of conscience his confidence that no man can charge him with ought his great desire both to know his faults himself and that they should be discouered to others He that doubteth of this our testimony let him cōsider that it hath proceeded of no good will but our conscience hath forced our tongue to pronounce it And againe let him go when he will for there is no time amisse and take a suruey of Iob and obserue him well in his equity and wisedome in the handling disciding of causes his diuine and heauenly speeches his bountifull hand to the poore his admirable modesty ioyned with a goodly maiesty in all his actions the comely orders in his house the graue instructions of them that are about him and most principally his fatherly admonitions to his children will so rauish him that he shal be constrained to veryfie more then I haue spoken Syrraxis 3. Persons Iob. Children Seruants Iob. O My children the comfort of my life I must remember you stil with my wonted instructions Labor for the knowledge of the Lord feare him obey his will trust in him alwaies be diligent and skilful in your calling◠Call your family to the hearing of the word praier and examine them in their faith suffer no vnruely person to stay in your houses and for your owne partes auoide the company of the vngodly and giue them no entertainment Keepe good hospitality if it stand with your hability for the Religious Vertuous Poore and Distressed Doe good vnto all such euery way but let your comfort there be greatest where you find most goodnes Helpe the widdow and the fatherles succor the stranger right the cause of the oppressed In all these things so farre as I follow the wil of the Lord let my example be a pattern vnto you But principally looke that the morning and euening sacrifice be held vp in your houses knowing that without it it is as impossible that the loue of God should continue with you as a lampe without oile fire without fuel the life without norishment Especially then look to this duty when you are either feasting f Chap 1 4 5 in your houses or abroad with your friends for at such times the flesh being pampered ouerwhelmeth the good graces of God and causeth a security in vs. The thing I simply dislike not but greatly commend as being a means to increase loue to confer of Religion and to ioyne together in praier And verily it reioyceth me at the hart to see this concord and agreement among you my children for therein I see to my vnspeakable comfort the fruits of the labors I haue bestowed vpon you in your instructions as also your louing and kind nature vertuous and godly disposition But my counsel is that you be not too much in it that when you do it you take heed of excesse For at Feasts there is euer superfluity of meate and wine which making the hart merry the tongue is apt to run ouer and to breake forth
such studdy for the ataining vnto it that you had indeede come vnto the depthe of the same in euery particular and nothing at all therein contained had escaped your knowledge But God himselfe being the fountaine head where wisedome dwelleth c verse 20 23 and his dwelling in that excellency of glory as no man can approach vnto it d verse 24 how exceedingly are you confounded in your iudgement The eye of the Lord is ouer all the earth beholding whatsoeuer is done from one end of the worlde vnto another Is mans eye of that brightnes He appointeth to the windes e ver 25 26 27 and waters that are aboue their order and measure to the thunder and lightning their course hauing not acquainted man with the time neither in what quantity they shall be how much more then vnlikely is it that he will communicate vnto vs those secrets of his concerning the cause of al his iudgements heereupon the earth which he doth not impart no not to those heauenly spirits themselues attending daily in his holy presence And thus much for confutation of your argumentes which you haue produced against me NOw that I may strengthen mine owne cause Chap 29 I desire of you to call to minde my a verse 2 former life when the Lord kept me from trouble when his countenance shined b verse 3 vpon me and his goodnes in a secret and speciall sotte did follow me when I had abundance of Wine Oyle c verse 6 Butter and hony when I was in credit and estimation in the world had my gard and traine attending me in the gate d verse 7 was reuerenced of all c verse 8 9 men for my deserts preferred of the princes in the iudgement seat to the chiefest place receined of the people with acclamation blessed of the poore f verse 10 as their onely comforter among men and then to consider whether being thus fauoured not of men alone of all sorts but of the Lord himselfe the approbation notwithstanding of all men heer below with one consent and of God aboue from whom the truth of nothing is hidde can possibly bee dissanulled What is done without ambition and vain glory with a purpose to gloryfie God and to helpe our Brethren and that in vprightnes of heart perswadeth our Conscience that it is well done that the Lorde will not bee angry with vs for so doing All my actions in the time of my prosperity were acording to this rule which made mee say in my heart The Lord doubtlesse will neuer g ver 18 19 20 Chap 31 Because the matter of the 29. and 31 ch is the same I lay them togither because I handled them be fore in the beginning of this booke I do heere onely gleane vp such things as I thought more fit to be reserued for this place alter my estate will neuer impaire but rather increase my substance and reputation will cause my seed to multiply my posterity to be renowned in the world from generation to generation Then also I made a Couenant with my selfe not to offend in my affections and not to transgresse in my cogitations which argueth that I was no Hippocrite for such labor not to bridle their affections h Verse 1.7 such striue not to keepe vnder their euill thoughts but both giue way to these and suffer their hearts to goe after their eyes nourish secretly in theyr bosome incontinency Couetousnes Hatred Enuy Wrath Pride Contention Cruelty and contempt of God and so they may walke outwardly to please men that is all they regard neither can they withal their cunning so suppres what is within but at one time or other itbreaketh forth But I may truely say of my selfe i verse 25 that thorough the mercy of God and the assistance of his good spirit which he hath caused to dwell in me I haue so liued that no maâ— can acuse me that I haue openly â—asgressed in any of the former offences and if I go to mine own conscience that likewise in the same manner will testifie with mee that I am free from them all This imboldneth me to cal GOD to recorde k verse 35 who beholdeth me within and without seeth my heart and examineth the waies of my good conuerfation yea not to feare to cal for his cursses l verse 39.40 to be powred forth against mine owne soule if I haue not studied vnfeignedly to please him in all things Nay which is more if I haue not performed through his grace such seruice vnto him as he hath well accepted hath rewarded heeretofore and will rewarde againe at the last howsoeuer he seeme now to bee angry with me for a time not that I am thereby made perfect nor that I can claime or challenge vnto my selfe thereby any thing at his hands as a due debt for by duty I was bound vnto that and much more whatsoeuer I haue done but that I know he both hath and will make perfect thorough the absolute merrits of my redeemer shall see all the imperfections hee hath seene or shall see in any of my works both hath from the beginning and will crowne according to his promise his graces in all and euery one of his obedient seruants and that in euery particular and in a measure answerable thereunto to the worlds end In this regard as being assured with the acceptations of my actions in my redeemer from whose sanctifying spirit they haue proceeded I haue a cleare Conscience before God It is not my estate alone but it is so with euery regenerate man hauing bin indued with faith from aboue to apprehend his redeemer and strengthned by his good spirit to Walke in a good course hauing laboured and thorough his Grace preuailed in some acceptable measure also to subdue and Conquer whatsoeuer Rebellion of his will and vnderstanding and to bring them into the obedience of the lawe of God hee staudeth freed in conscience from the guiltiues of sinne It is no straunge Doctrine there fore which I maintaine concerning the innocency of my conscience from all those crimes you charge me withall in the time of my prosperity And in very deed the vertuous life which I then liued declared as much and you knew it well though you will not acknowledge it This my aduersity which is wont to sweepe away all friends hath swept it out of your remembraunce The desire that you haue to get you a name by putting mee downe in that which I defend maketh you to bury my vertues that shined forth to all the world in the time of my welfare I speak it to the honor of my profession in vtter obliuion and forgetfulnes And therefore the good which I then did hath neuer bin once men ioned of you in this whole discourse Nay which is more to be wondred at the good deeds which I then continually put in practise and were admired of all men vndergo at your handes the name
neuer so meane and naked in it selfe remaineth impregnable For his force canot be resisted what he wil must come to passe and his decree is vnchangable whosoeuer gainesayeth it The b Verse 15 Lord it is that containeth the waters aboue as it were in Bottles and the waters beneath within bars that they cannot breake forth When he intendeth to bring a famin vpon a land or the destruction of a c When hee sendeth them out they destroy the earth ver 15 Country by waters he causeth them to breake out of their fountaines and the cloudes to set open their windowes that a floud may ouerwhelme the earth Howbeit he plaies not the Tyrant d Verse 16 in this his gouerment but keepeth the rule of equity in it doth it in reason and wise dome for though we see not oftentimes into the cause of his proceeding yet most sure it is that his power and a prescript rule of his iustice in euery action are neuer deuided the one from the other Heerein may wee admire his wisedome in that thinges casuall as we account them †e 1 Sarn 6 12. Pro. 16 33. are ordered by him and that also according to the law of reason and equity For albeit neither the deceiuer f He that is deceiued he that deceiueth are his Verse 16 neither hee that is deceiued which falleth out oftentimes to bee a matter casuall and by chance in our estimation haue the ground of their errour from him according to their creation yet that the one goeth astraye and that the other is led into errour is not without his appointment yea it is his act For there is no action be it good or euill but it is of the Lord For it standeth more with his glory to let euill to bee and turne it to his honor then to suffer none at all to be because this would be a diminishing of his honor True it is that that which the Lorde intendeth in himselfe the wicked by their evill affection euil means which they vse and euill end which they propound make faulty and sinnefull Now heere of reuolting from God in Adam naturall corruption pronenesse to sinne hardnesse of heart Sathans seducement that they beleeue lyes is the cause Howbeit is commeth not to passe without the Lordes ordinaunce from the beginning commaundment to Sathan to intise them yealding them ouer thereunto guiding and leading them in the way according to his fore knowledge and decree euen to the very poynt and yet for all that himselfe free from the g Empy mouentur agunt mali a deâ— Male i. malis affectobus malis consiliss malâ— modo male fine à se vitiousnesse of the act h Fond therefore is that of the Poet. Now tibi Tyndaridis facies inuisa Lacaenae Culpatusue Pâ—ris verum inclâ— mentia Diuum has euertit opes Virg. Aeneid lib. 20. and cleare from being the cause thereof Which as the efficient is the Diuell the father of lyes and all cuill and as the materiall their owne wicked heart and corrupt nature The reflection of the Sunne vppon a dead carcase is no way the cause of the euill scent and stinch thereof nor the efficient for that is the stroake of Death not the formall for the badde sauour would bee without the heate of the Sunne and is caused by the ayre which is the obiect of the smell not the materiall for that is the corruption which remaineth in it selfe the Sunne onely concurreth with these and helpeth forward as a collaterall meanes So is it with the Lord in the matter of deceite whether it concerne the agent or patient as also in other sinnes This is a deepe point indeede and beyonde our reach in this regard because it will not admit of any similitude to illustrate it exactly in euery particular A rule in the Mathematickes without any example is very obscure so is this action that the Lord leadeth into errour seeyng we cannot instance in the like for demonstration sake For this cause it doth more notably commend vnto vs the power and wise dome of God in his wayes and declare that not onely the truth but errour it selfe hath a dependance vpon him and is not committed without his foreknowledge determination guidance instigation * i Kinges 22.20 In the euil of punishment it is a plaine case in the euill of sinning not so of the one he is absolutely the Authour no way of the other Which appeareth by this in that he seuerely punisheth those euill Instruments which he vseth in his seruice either for the exercising or chastizing of the elect or for the executing of his iudgements vpon the wicked but yet hee disposeth of errour and transgression it selfe AND so he doth of the Counsell of great Peeres a cha 12.17 in the matter of estate in a Country when they faile in their deuises yet falleth it not out by hap hazard that they haue decreed for the welfare of their Realme as they suppose turneth to the downefull of it but hee hath blinded them that they should not see rightly into the matter seeing he hath determined the ruine of that Nation Sometimes the sinnes of the land manifestly shew why the Lord doeth thus depriue the wise of Councell and take awaye iudgement from the learned and prudent namely that he might be auenged of her for her abhominations and sometime he concealeth the cause that so men might the more be astonished Ordinary accidents how great soeuer in theÌ„selues yet because they are vsual they pierce not the minds of men as those do that are strange and vnvsuall Therefore the Lord commeth in sometimes with strange and extraordinary dealing that hee may awake vs from security vnto a consideration of our waies and an admiration of his maiesty Neither doth he strippe them onely of their wisedome to gouerne but of their power making such as were rulers ouer others themselues to be vnder the yoke and to be depriued b Verse xviii of that reuerence wherein the people haue the persons of their Princes because of their office For the Lorde translateth kingdomes c Verse xix at his pleasure and the ordinary meanes which he vseth herein is by remouing these three pillars Wisedome Power and Authority whereby all gouernment is supported But not the alteration of the Kings alone together with the Councellors d Verse xx and Iudges proceedeth from the Lorde and that oftentimes for such causes as are vnknowne vnto vs but of the meaner sort as of such as are assistants vnto these in gouernment such together with the Captaines and men of Warre e Verse xxi he causeth to be made a prey and spoile to the enemy as being not able eyther by their Witte pollicy or strength to make resistance The braue Orator the learned Lawier the wise and eloquent Ambassador the Auncient and Graue Senator he so confoundeth in their speech and iudgement that they are not able to performe any
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
it are compelled to condiscend thereunto It was neuer knowne as yet that any thing agreed vpon and decreed by his apptobation hath beene reuersed disliked or repined at afterward but that whatsoeuer ordinance hath beene enacted at his consent and desire hath had the allowance and commendation of al men and hath procured him a blessing Chapter 29 11. at the hands of both rich and poore together with the well disposed of all sorts Hence it is that the people haue a conceit that all good that is done for the common-wealth is by means of Iob and nothing done without him This it is to haue the good opinion and harts of the Commons Commons VErily he hath our good opinion and loue of our harts the prayers and blessings of vs all ch 29 11 which also he wel deserueth neither haue we a conceit of him aboue his worth but his worchines is farre more then wee conceiue Whatsoeuer good hath come vnto the land eyther he hath beene the immediate cause thereof or else it hath proceeded from his good example For the good example of a man in authority is a speciall meanes to drawe on others to the imitation of his vertues I would wee had many such gouernours that our loue might not be thus abridged to one but imparted to more O it were asweete thing to see Princes contending who should excell other in the gouernment of the Common-wealth yet so that they would not forget the emulation that ought to be in men of eminent place concerning vertuous life For no musicke soundeth more pleasant in the eares of the Commons then to heare that wisedome and vertue go ioyntly togither in the Nobility of the Land But it is very Lamentable to consider what complaining there is euery where of Noble-men If they woulde studdye to bee like Iob then there would bee no such matter against them Hee chap. 31 1 hath made a couenaunt with his eyes that they shall not allure him to Wantonnesse and that he wil not abuse them vanity I woulde the rest of the Nobility woulde make such a Couenaunt and keepe it as hee doeth For a chast bodye chast lookes chast thoughtes where are so many incitements and prouocations to euill deserueth no vulgar commendation and the want of these is no smal blemish and blot to their houses it staineth also their blood whereby all manner of vice ouerspreadeth their families For though vertue doth not yet vice doth come by propagation What cuill then may wee not expect in the Noble and what punishment are not they themselues to looke for as diseases of body consumption of goods sale of inheritance rooting out of stocke anguish of soule torment of coÌ„science the fire of Gods wrath to deuour that their fire where the sinne of vncleannes raigneth Iobes foot goeth not awry Chap. 31.4 7. But when shall a man finde almost other Noblemen in the waye they are out of the way in the administration of Iustice out of the way in the gouernement of themselues and their families out of the way in their recreations as being either not lawdable or immoderate Iobes hart Went not after his eies Chap. 31.7 Their harts are carried away and ouercome with worldely preferments and profits with sensual pleasings and vanities with an ouerweening desire to haue all at their commaund according to their liking to haue nothing to crosse theÌ„ in their opinion affection disposing of things to be auenged vpon all that stand in their light Ch. 31 15 and to right all causes as they terme it though it were neuer so wrong seruing their turne Iobes a Chap 31 7 hands were not defiled with iniquity but couetousnes oppression cruelty bribery sticketh to their fingers like birdlime Neither hath Iob by the brightnes of the Moone the glory of the sunne chap 31.26 and the rest of thâ—se heauenly spheres being induced to forsake the Lord his God the Fountaine of light and perfection of glory and brightnes but they haue beene easily misled and seduced not onely by the beauty of those excellent creatures but by other most base vile and contemptible making to themselues not onely Goddes of golde and siluer but trusting in the Wedge of Gold it selfe beleeuing to be saued by their owne arme yealding diuine worship to the persons of Men placing their chiefest felicity and glory due vnto God in earthly honours and fleshly delightes Iobes rare vertues therefore of piety and Godlinesse may worthily be writen in great capitall Letters and set vp as a mirrour to al that are in authority neither to them alone but to vs of the Commons likewise and men of all degrees for we and they being no lesse to be blamed then Princes and high estates stand in great neede of the light of such a President to guide vs. And what hath been spoken in the reprehension of you that are Princes hath beene onely and to no other intent then to reduce you from error to the imitation of that Noble patterne of life and religion worthy Iob who dayly conuerseth among you And further to incite and stirre you vp so to shine before vs in all good knowledge and holy conuersation as you shine aboue vs in wealth and estimation Abiect IOb supposeth it an vnreasonable thing to deale otherwise then he would be dealt withall for very nature it selfe prescribeth this Method and therefore he doth as willingly indure the censure of the meanest be they neuer so base and their inst reprofes as he would they should indure his Yea so farre is hee from being offended with them in so doing that hee holdeth it a great fauour that they would do him that kindnes as to put him in mind of the neglect of his duty Such is his modesty Chap. 31.34 that when the poorest man in the Country obiecteth any thing against him hee will not being guilty to himselfe of the accusation seeke by vertue of his place to carry away the matter against his accuser but keepe himselfe close and not come abroad to the end that all men may both perceiue his sorrow for his offence and that he will not resist but willingly yeald vnto the silliest wretch in a matter of truth His manner is speeches proceedinge against him from a troubled and grieued minde so ouercome for the present with the violence of their passions that their vnderstanding is ouerwhelmed not to seeme for the instant to take any greate notice of them but giuing them waie a while vntill the fit be ouer afterward to reproue them for it When the iniury is priuate he holdeth it an honour to beare it wisedome to passe it ouer pollicy not to avenge it for though it be good in the opinion of the great ones that such fellowes as we are should be made to know our selues yet euen in their owne iudgement hee that shall bring them vnto it shall procure hatred to his owne person Let great Men therefore say what they will yet this is certaine
into either wanton vaine reuengefull reproachfull or malicious words At such times therefore be sparing in your speeches and for the auoiding of ydle and loose talke propound some godly question to be debated make a couenant with your eies your eares your appetite specially that they offend not and with your heart that it be not drawne away nor your minds so taken vp with those pleasant dainties that you forget God Beware likewise of disorder an vnseperable companion of banquets and that you haue a respect to the time for then to giue your selues to feasting when the Lord calleth for weeping and mourning for the trangression of the land or in time of war famine pestilence or any other calamity either publicke or priuat and concerning your selues were such an iniquity as the Lord woulde not suffer to escape vnpunished Children We remember wel good father your precepts we know them to be the commandements of God and we wil obserue them to the vtterm ost of our power Iob. But what say yee my sonnes to the matter of banquetting hath it not bin a means to make yee forget God to sin against him and blaspheme a chap. 1 v. 5 his name I do not mean that abhominable blasphemy of thundring out curses either against God our selues or others with the tongue seuerally or with the tongue and hart ioyntly which is more heinous nor rapping out detestable oaths nor of sinning against our owne soules by damnable periury nor of odious lying and abusing the holy name of God by speaking vainely or vnreuerently of him for this were too grosse vsage for my children and had I receiued but the least inkeling of this I would haue broken the neck of your feasting long agoe but my meaning is of letting passe from you some sinister affection of God some euill thought of his seruice of any of his seruants or of my seuere discipline by which I kept you in awe in times past or of my fatherly authority ouer you now Tell me therfore my sons what yee haue done for I haue had a fear b chap. 1 5 from the beginning euer since yee first entered into feasting that al things were not wel Methinkes I can neuer be careful inough for you because of your youth which is most prone in it selfe to euill lusts affections desires and cogitations especially when it is inflamed with wine and delicate meats For this cause rising vp earely to day I haue for you taken and offered vp a propitiatory sacrifice c Offered burnt offrīgs ibid 5. Iob sanctified thē chap 1. v 5 or an whole burnt offring for euery one of you seuerally a liuely tipe of the most perfect sacrifice of the Mesiah to come which shal be offered vppon the Altar for vs. Go to the Laver wash your hands clense your hearts and be prepared and come my sonnes and ioyne now with me your selues in sacrifice to God for this is it that must turn away the Lords displeasure from you if so be it should bee gone forth against you for your trespasse in this matter Chil. Our father my brethren giueth vs good coūsel yet for the matter of banquetting as hee alloweth and commendeth it simply in it selfe so I cannot perceiue why honest meeting should any way trouble his mind His caueats indeed are notable much to be regarded and ruminated of vs and the rather because good rules easily slip out of our minds as also because experience teacheth that dainties pleasing to the pallate make men exceed the meane sweet Wines swallow vp remorce for sin drown the holy meditations and desires of the mind and cause in vs an vnfitnes for prayer and al other religion The sum of al is this that wee haue a care to be temperate and in good order which if we looke vnto there is no danger at al in the matter Keep we then deare brethren this precept and we shal not need to stand in feare of any disquietnes that may come vnto our reuerend father or hurt to our selues by our feasting For why should it be more hurtfull to vs then to the godly of former ages that haue al vsed it without exception Seing therefore that the L. hath giuen vs abundantly wherewithal to do it how can we spend it better then in making mery one with another For it is the onely thing for brethren and sisters to meet there is nothing comparable to it that such should make much of one another Call we then our seruants together whereby preparation may be made and prouision had for we must go ouer d cha 1 v xiii chap. 1 4 For where are banquets there must needs be seruants once again with our invitation beginning with the Eldest and so round about vntill it come vnto the youngest Seruants There shall be nothing wanting on our part set you down what you wil haue where and when it shall be prouided for you Sirs how like you this wee shall haue a World of good-cheere the onely thing that Seruantes desire for they loue alife to see victuals stirring that so they may be merry and bid their friends welcome It is good seruing of such Maisters for they will not call vpon vs for worke as those worldlings are wont that neuer thinke they haue enough doone though Seruantes sweate out their heartes for them But tell me my companions in good sadnesse what you thinke of this banquetting of our old Maister his praying and sacrificing so often while our young Maisters are at their feasting And for that he is neuer there present himselfe maketh me somthing to doubt and I am affraid there will come no good of it For the Diuell is a very busie fellow and a chiefe guest as I haue heard old men say at these banquets Syrraxis 4. Persons Sathan Lord. Sathan VVHat a deale of holinesse is there in this Man Chap. 1 v 6 Morning and Euening sacrifice Oblations for himselfe for his Children peace offeringes offeringes of redemption burnt offerings praying with his family praysing the Lorde with Psalmes and Hymnes and singing them vnto the †a Chap. 30 31. Harpe and other instruments of Musicke preaching vnto them Catechising them instructing his Children by Doctrine admonition exhortation talking conferring reasoning about Religion with all as well strangers at familiar friendes and he hath neuer doone with it he is in it day and night earely and late no time commeth amisse for it nothing can hinder him from it those that haue any dooings with him shal be well lessoned I trow But I will misse fowly of my marke if I alter not this geare shortly for the Lord shall hardly say me nay or I will be doing with him eare it be long Oh I cannot be at rest vntil I be about it Oh how much good it would do me to be vpon his skirts for this is my delight to vexe mankinde and to get them into my clutches to torment them herein is my ioy heerein
is my felicity to macerate that pampered flesh of theirs O how tender how dainty and delicate they are But when I take them once in hand I put them to such hard meate and so crush them that I bring them to dispaire and loe then they are where I would haue them But when it is so that I cannot haue my swinge at the Sonnes of Adam when the World flourisheth the graces of God abound in Men euery where War ceaseth peace is maintained vpon the face of the earth then fret I then am I consumed with enuy eaten vp with malice then sorrow woundeth my life griefe and vexation teareth and renteth my spirit Hence it is that because I am not permitted to meddle with Men themselues I wreake my anger vppon the Corne fruite Grasse trees Houses Cattell c. procuring mil-dewes immoderate shewers Hailestones Caterpillers lightnings and flames b Chap 1 1 of fire from Heauen to destroy them This doth a little ease my Malady but if this may not be graunted me yet I neuer rest night nor day from venting out of mallice one way or other to the annoyance of men One while leaue being giuen me for here is the mischiefe I can doe nothing without leaue c Chap. xi xii Chap. 2 5 6 I so shake the earth with fearefull Earth-quakes which turneth vppe the Mountains by the roots swalloweth vp Citties Countries causeth the very foundation and Pillers of the earth to tremble another while I so trouble the ayre the feat of my kingdome with Hideous and horrible Thunder-claps powring down withall such mighty streames of Waters and so darkning the light of the Heauens that it strippeth the sons of men of all comfort of life causeth the hair of their heades to stand an end and their harts to shiuer in their bellies Neither doth this satisfie my fury for I must be doing still and playing my prizes in euery corner but here I enter into beasts there into men and those of rarest gifts of wit and learning whereby they become mad here I sow heresies and false doctrine there scisme contention here I lay riches and honours before the Religious professors of the truth to pul them from their sincerity there I puffe vp the harts of the learned with pride The iust man I tempt with bribes the Wise man with a conceit of great wisedome the good Man with an high opinion of his deserts the temperat man and him that hath gouernment ouer his affections with dainties of all sortes with pleasures of each kind with strong motions to vncleanenes vncomely speeches with matter of reuenge with prouocations vnto blasphemy When I find a mans humor once I am safe and I can quickly guesse at that to I follow him at an inch I am with him to bring at euery turn whatsoeuer he be There is none that is free from my assaultes King or Begger young or old Male or female All is one with me I pitty none I spare none very infants and sucklings are my prey I haue a cast at all one way or other and so to that I neuer leaue them vntill I haue fetched them ouer the coales Adam himselfe scaped not my fingers alas silly man for all his great wisedome he was no match for me None of these fell finally but rose againe Noah withall his righteousnesse I turned into a very Swine Lot withall his godlines into an incestuous beast Abraham that was such a beleeuer into a very dissembler whom haue I not ouercome Where haue I not preuailed by my tentations What man was there liuing at any time vnder the cope of Heauen that I haue not foyled more or lesse first or last in the Combate Shall Iob then be able to stand out alwaies and set vp the flag of defiance against me No no the Lord will cal for me shortly I will then be in hand with him to see whether he may be won to let me buckle with him a little O how doth malice with her poyson and venim torment me till I haue disgorged my stomacke vpon him Lord. Come Sathan giue in thine account heere before my Tribunal do that homage that to me thy Lord belongeth These my good seruants my holy Angels they are alwaies most willing and ready most speedy and cheerefull most obedient and faithfull both to execute my commâ—â—dements and to bring in a reckoning vnto mâ— of their seruice euen of their own voluntary inclination loue affection toward me But I can haue neither the one nor the other done by thee nor by any of thy retinue which canot be numbred for multitude saue only what by strong and violent hand I wring from thee I make vse of these my good seruantes and so of thee not that I stand in neede of any of you for I am all sufficient of my selfe and therefore my name is Shadai * Shadai of Shadad veftere because the Lord is able to lay all things wast that shall any way anoy his children but that through their ministery my goodnes might the better appear to my church militant for whose sauegard I imploy them As also thorough thy ministery whom together with them I haue ordained as a terrour and scourge to the aduersaries of my church and as a triall of my spouse that so she might be comforted and incouraged in her warfare on the one side and on the other side experienced in my deliuerance hardned and armed against whatsoeuer assaults for the aduancement of my kingdome I dare vndertake for thee Sathan that thou meanest nothing lesse then this and that it is ful sore against thy mind to set forward my kingdome for though thou art heere present before me among these my sons yet is thy meaning as contrary to theirs as the light of this my throne and the darkenes of thy Dungeon of Hell It is my mightie power that hath dragged thee hither otherwise thou wouldest not haue come before me And now thou art heere I know thou art come as a malicious enimie of mine and wilt also quarrell with mee about something before thou departest For thou hast not thy name for nought but continuest a sworne enimy of mine as thy name Sathan doth import And such a one whose guise hath alwaies beene to oppose himselfe against me and my seruants euer cauilling with vs peering and prying spightfully into vs euer spying a knot in a bulrush and seeking to vndermine vs withall thy cunning and therefore art thou iustly termed the Diuell Thy very countenance bewraieth as much for the present and the fury wherewith thou art inflamed breaketh foorth in thy face Surely there is some great matter that inrageth thee Where madest thou thy last walke Sathan Sathan I haue bin walking vp and downe ouer and ouer againe in my c chap. 1.7 principallity according to thine appointment Lord. This is no d chap. 1 8 direct nor perfect answere to my question For I woulde knowe from what part
suruiued me neither was there any appearance to the contrary they were all in the prime and flower of their time they were al lustie and strong they liued in health wealth and pleasure yet the hand of the Lord hath taken them away and I their father remaine behinde them to doe that dutye for them which I looked that they shoulde haue done for mee But I must remember my selfe For thus farre I haue yeelded to nature and now it is time that I cal my selfe backe to the consideration of the smiter whose hand hath done this whoe as he gaue meal so hee might in right take all For his they were and not mine I was but a Tennant at wil in them he might recouer them into his proper possession whensoeuer he would I brought nothing into the world at the first but nakednes had it not pleased him to cloath me I had remained so still which if hee had done where had my costlie attire my thousands of increase and goodly progenie beene But had I died possessed of all my goodes coulde I haue carried to my graue whether now the Lord is about to bringe mee anie thing more then a winding sheete God saw it good that it should bee thus hee knoweth that men in prosperity easily forget both him and themselues are vnmindfull from whence they come and dream of an immortality here vpon earth Men when they grow rich they grow lasie and are like vnto restie lades and therefore need the spurre of affliction to quicken them Abundance is a lethargy that benummeth mens sences in such sort that they haue no liuely feeling of their wretched estate For these the Lord hath appointed the whip of correction to rouze them from theyr security As long as wee are aloft here in this world our minds are taken vp with the things below and not lifted vp to him that is aboue Wealth abounding the worship of God is at a low ebbe heauen is buried with vs in the graue while we are in our glorie our eies being filled with the thinges of this life our heartes are empty of humility toward God or man and of the consideration of other mens wants The best of vs al are that point it is good therefore that we should be abased While we haue the spectacle of death before our eies we see into our end otherwise wee cast it behind our backes In this regard that heauy and woful sight of my childrens Funerals the saddest subiect that euer I beheld may proue wholesome and fruitful vnto me Thus a Verse 22 In al this did not Iob sinn nor charge God foolishly he that is almighty as he turneth all thinges though the meanes seeme neuer so contrarie to his owne glory so maketh he whatsoeuer rough and hard vsage of his notwithstanding the harshnes of the course to our thinking redound to the good of his elect Vnlesse therefore we will deny the Lorde his due with hold from him his right be vnreasonable not to see vnthankefull not to acknowledge his goodnesse we must not be vnmindful to render him b blessed bee the name of the lord v 21 praise nor forgetful to blesse him with mind and voice no not for his greatest seuerity in our chasticements Sathan I haue met with Iob soundly chap 2,1 yet haue I not preuailed When the Lord calleth me next vnto an account I will sollicite him once againe and see whether I may obtaine leaue against his person for doubtlesse the cause that he thus perseuereth in his integrity is nothing else but for that hee feareth least the Lord should afflict him in his body or take away his life from him Which were it not as a kirbe to hold him in hee would certainely breake forth into all impiety Syrraxis 6. Persons Lord. Sathan Iob. Lord. THough I decreed it before Chap 2 v. 1.2 and cannot be drawen to ought either by thy instigation Sathan or the perswasion of any other of my Creatures but what I haue determined within myselfe yet thou through the greatnes of thy malice wherewith thou diddest prouoke mee wast the onely instrument to bring to passe that Iob who notwithstanding so many and so great losses remaining still as true and as sure a professor of my name as dutifull a practiser of my will as innocent and blamelesse a man as euer before deseruing for his singular care to obay mee in all thinges and aboue all men none like him v. 3. of what kindred or nation soeuer at this day not the holy seed of Iacob excepted whom I haue picked out as a peculiar inheritance to my selfe the continuance of my former mercies should be punished in this extream maner But what successe hast thou had in it doth thou find a Hast thou considered Chap 2 v 3 Chap 2 v 4 him an Hypocrite or doth he curse me according to thy suggestion Sathan Yea but I did take away his goods onely which was but as it were a stripping him of certaine superfluities that he might not bee to gorgeous in his attire surfait of his daintaies swell to much with the ouerflowing of his riches and thou hast reserued also a remnant * a Chap 7.13 of those His Children they were but a cause of sorrow and care vnto him many a man hath no feeling of the hurt of others an other mans skinne as it were though they be neuer so neare vnto him If thou wouldest therefore permit b verse 5 me to afflict him in his own body c Skinne foâ— skinne v. 4 beate him vpon his own skin and flesh he would soone alter his note grant me this my suite also I pray d Shelach futâ—â— rum imperans mitte quaso Beza Tremelli us Mercer and so likewise chap. 1 xi Imlo si non And so chap. 1 xi includeth in it an imprecation or curse which the Haebrewes for modesty sake doe for the most part omit chap 2 v 3 thee and then if he vomit not out of his hollow heart most horrible blasphemy send me into the deep or bind me vnder eternall chaines of darkenesse Lord. I haue commended Iob vnto thee Sathan yet thou beleeuest me not but telleth me to my head that I am a liar yea wouldest faigne obtaine that at my hands to proue me so Thou disanullest also my fore-knowledge of things to come For in pleading that Iob shal not continue constant vnto me when I tearme him my seruant and giue this title vnto none but such as shall perseuere so vnto the end dost thou not all this These things I beare at thy hands but thou shalt haue the shame and torment of it at the last Lying is thy old trade of thy own inuention yet who so forward to lay it vpon another as thou herewith I haue beene well acquainted heretofore but as for thine intreaty vnto me that is more rare What can Sathan intreat Is he become a suppliant Is it possible that he which was wont to
scruice for their Country Whatsoeuer they be that are in credite either for their wisedome wealth strength or birth in City or Country at home or abroad he bringeth into disgrace taketh away the girdle of their loines which is as the chanell of the riuers to giue strength and comelines to their imploiment No consultations no conspiracies yea though they be done in the darkest night in the deepe f Verse xxii vnder the ground in the solitary wildernes can be so secret but he discouereth it and produceth it into an open Theater for al the worlde to behold Whole g Verse xxiii Nations and Kingdomes hee rooteth out and placeth other in their steed If then the Lorde by his prouidence wisedome and power thus disposeth of the commaunders of Countries shall wee thinke that the silly people and vulgar fort are exempted from his gouernment No such matter for one while he doth multiply these mightily and another while he doeth destroy them by famine pestilence the sword of the enemie and ciuill dissention anon after hee increaseth them againe or hauing carried them into bannishment restoreth them into their olde habitation It is with the people as it is with the guides h Verse 24. if the Lord depriue them which are as the eyes to the body of Counsel and of a heart and wisedome to rule and in steede thereof giue them the spirit of giddinesle shutte them vp in the darkenesse of errour and ignorance that they wander out of the way and cannot tell what is good for them can it be chosen but that the people which are the body should remaine in blindnesse and bee out of the way There is none of al these thinges but eyther I haue seene them my selfe with i Chap 13 verse 1 mine owne eies and therefore knowe them for a certainety as I haue sette them downe or else I haue receiued them from such Auncestors of ours as you haue councelled mee to aduise withall whome not to beleeue were infidelity For not to giue creddite to these were to reiect the word of God which in these times we haue onely by relation and tradition from those Patriarches and holy Fathers which haue gone before vs who haue left vnto vs in the mouthes of many witnesses Presidents of the most thinges which I haue mentioned And as for the rest the Lorde hauing reuealed them in these daies it is our part to obserue them and keepe them as carefully in record among the residue of the Lords mighty and fearefull workes for the posterities to come as our predecessors haue bin studious to keepe in remembraunce those wonders of old for our instructiō And verily for mine owne part I haue vsed much dilligence this way to haue a regester in my head of those acts and monuments that haue hapned in my time that so I might be able to teach them vnto the younger sort This course as hauing a care to make my patterne according to Ancient records whereby I am forced to call them often to mind hath made me very expert and prompt in antiquities and so cunning and ready indeede that your skill k Verse 2. though thrice greater then that you haue shewed cannot go beyond mine that make it my continuall studdy and meditation You haue compelled me thus much to speake for that you extenuate my experience and knowledge in Histories of old and latter ages and make me a nouice in comparison of your selues when in truth I am more auncient then any heere but Eliphaz ANd as for thee Zophar Chap. 13 thou hast an ouer hard opinion of me to thinke me void of all goodnes For other wise thou wouldst not affirme that if the L. would giue mee audience according to my desire my affliction should bee found twice lighter * a Chap. 11 verse 5 6. then I by my sinnes haue deserued Speciallly seeing thou hast heard mee acknowledge my selfe a sinner before God and that the defence of my innocency hath beene onely in respect of your accusations against me of rebellion against God condemning him for vniust cruell vnmercifull of hypocrisie in religion oppression and fradulent dealing and other notorious offences toward men whereof I am no way guilty Very intemperate therefore and rash is thy censure in this for what man wel aduised would vndertake to iudge before hand what the Lord is about to do being of that aboundant mercie as he is though the matter were cleare to thy thinking much lesse then in a doubtfull point resting vpon the conscience of a man and such a one as both is blamelesse to the world and protesteth his sincerity I induring calamity to the terror and astonnishment of all the world griefe of my body vnsupportable the like whereof hath neuer bin knowne before what inconsideratnes is this to say my heinous sinnes haue deserued much greater temporarie iudgements This maketh me to be weary of disputing with you and to desire to propound my cause vnto the Lord a verse 13 whome I know notwithstanding thy words will not condemne me for an Hippocrite or for an extraordinary wicked man according to my extraordinaiy punnishment which is thy ground as thou ouer-boldly doth auouch The reason why I am weary in contending with you is dubble one is false dealing b verse 4 for the foundation of all your argumentes you bring against me is vntrue yet you will not acknowledge it which is that it standeth with the Iustice of God to punish none but the Wicked and those also in such a degree and measure as is iust and aunswerable to their offences Hereupon you inferre that the Lord punnishing mee in the seuerest maner I must needs be an extreame and grosse offender Which ground of yours though I haue before confuted yet you still maintaine and condemne mee as one striuing to ouerthrow Gods Iustice in that I labour to defend my innocency My defence likewise you wrest to a wronge sence taking it for graunted that I say I am no sinner at all no not in the eyes of the Lorde himselfe when that I onely denye my selfe to bee guiltie of those your foule impositions of dissimulation of infidelity dispaire blasphemy as they are tokens of a reprobate iniury oppression extortion and the like in regard of Men and withall how great soeuer my sins be in Gods sight that he respecteth them not at all as the end of this my affliction These be your groundes these the weapons of your Warfare against me yet notwithstanding with these though like vnto a rusty blade in a painted sheath you haue made such a flourish as though you would make the standers by beleeue you contend for Gods right But let God alone with his right hee is able to defend it without your false grounds without your wresting of matters otherwise then they are ment without your neate stile witty inuention cunning applycation of doctrines true in themselues to the condemnation of the innocent You
thou oughtest so much the rather to forgiue vs. Acquaintance We shold haue seen thee Iob rather in thy affliction theÌ„ now in thy recouery Cha. 42 v 11 but better now then not at all and in some sort our coÌ„ming vnto thee now is better then before because now we may performe a double duty first to declare the griefe of our harts for thy heauinesse past and our gladnesse for thy present deliuerance all vnder one Howbeit we come not with an intent to excuse our selues for we cannot but acknowledge that labour to be ill spared that might bee spent to the comfort of the distressed but hauing brought with vs something to make merry withall and some remembrance that all former intercourse of benefits receâ—â—ed is not quite buried with vs our request is thou wouldest accept it at our hands think no worse of vs notwithstanding the neglect of that care we should haue had of thee in the time of thy misery then heretofore thou hast done thou wouldest let this our loue present blot out vtterly the imputation of our former vnkindnesse euen so far forth to afford vs vpon a promise of fidelity on our part that inwardnes with thee again which we haue had in times past Seruants Our calling to be necessary Though ther be no expresse mention cha 42 v 11. of Iobs seruants returne and humbling theÌ„selues vnto him after his prosperity recorded yet is there very great likelihood for it because of that which is writteÌ„ of the alienation of them in plain termes Chap. 19 v 15 16 See the reason hereof afterward vpon Contemners all Men are compelled to confesse because there is no degree or estate that can liue without vs Howbeit very few there are that commend our fidelity Our loue they say is seldome knit our harts seldome bent to do them good to whom by bond and couenant we haue tyed our selues where is honor and wealth bringing gaine and ease vnto vs there wee striue to be entertained their we are contented to vse some diligence for a time vntill our turne be serued but where is either great store of businesse or else the least shew of pouerty or want any way there wee are soone weary and during the time that wee serue such if the worke seeme any thing tedious wee are euer repining if there bee any kinde of tribulation we are both vnwilling and vnable to suffer with them discontented straight-way vnpatient to beare that we see our betters vndergo Yea we take they say an occasion heereby to scorne and deride them to shake of all obedience and duty toward them to contemne and disdaine their persons office and authority ouer vs. This voyce goeth vppon vs that are either Men Seruants or Maid * b Chap. 19 Verse 15. Seruants And it is true we confesse for the most part neither can we excuse our selues heerein toward thee Iob our good Maister but must acknowledge our selues faulty and worthy of the greatest blame that can possibly be layed vpon vs nay that we haue deserued to bee made a publike example by some extreame punishment iustified vppon vs that others may beware how they shew themselues vndutifull toward their Maisters how they mocke at their calamity whose misery they ought to reckon as their owne For this belongeth vnto seruants so to be affected toward them whom they serue as toward themselues to esteeme their losse as their own their visitation as the hand of God vpon themselues None of all these things came once into our minds while it was in season to bee performed but now when it is past we consider it and lament with teares Receiue vs to fauour good Syr vppon our promise of amendment conceiue of it as an ouer-sight in vs and a want of true wisedome and iudgement a common defect in those of our place We are giuen to follow our leaders our Lady and Mistrisse together with your three friendes they were the parties that misled vs. Their reasons and example so preuailed with vs that for the present time we thought wee did rather well to disobey and scorne thee that wast at defiance with the Lord as we supposed then ny whit offend in that wee pittied thee not and were not seruiceable vnto thee Contemners It cannot be denied but Iobs recouery must be in an equal proportion vnto his misery nowe his misery consisted First in the losse of his goods Secondly in the losse of his ChildreÌ„ Thirdly in the visitatioÌ„ of the Lord vpon his owne body Fourthly in the forsaking and contemning of his friendes and acquaintance together withall other and therefore his recouery must be in the like largenesse which moued me to adde the comming in of his contemners vnto the former pointes layed open VVE that are a heap blowen together of all sortes friends and foes knowne and vnknowne of the mighty middle and meanest ones learned vnlearned of such as are not at all acquainted with the truth or being acquainted with it doe either embracc it carefully or are carelesse of it are driuen through the Lords mighty delyuerance which he hath wrought for thee to condemne our selues for our contempt toward thce and to bewray the exceeding griefe we endure by reason thereof had wee felt before the waight of this sin no benefit no punishment in the world shold haue drawn vs vnto it For what is ther vpoÌ„ the face of the earth that on the one side or on the other can counteruaile the same But alas we were ignorant that thou wast the Lords seruant a For these in the time of his calamity see chap. 19. Verse 18 or that thou haddest the truth on thy part yea we rather thought thee to bee an enimy vnto him and vnto his righteousnesse because thou both spakest against him and for thy owne righteousnesse to lift it vp aboue his For so we conceiued of thy speech And who woulde haue thought the matter should haue come to this passe But we see the wisedome of the Lord is too deep a point for vs or any man to wade into without some direction from aboue We perceiue also that no Man is able to iudge what shall be the euent of things againe that temporary affliction is no certaine argument that the Lord hateth nor these outward blessinges that hee loueth This was our opinion before and that which all the world for the most part imbraceth for a truth yet notwithstanding they are beguiled in that they build vpon it and so are we in following theÌ„ But howsoeuer relying our selues vpon this ground such of vs as had knowledge bare our selues bold to breake forth into open contempt scorne and derision against thee Iob and such among vs as had no knowledge imagined that thy misery wherin thou wast to be layd vpon thee to that very end that thou shouldest be in disdaine and reprâ—ch And thy very words as being at defiance with Heauen and making thy selfe a God for thine