THE WHOLE BOOKE OF IOB PARAPHRASED, OR, Made easie for any to understand.


JAMES 5. 11.

You have heard of the patience of Job, and have seene the end of the Lord, that the Lord is very pitifull, and of tender mercy.

LONDON, Printed by Edward Griffin for Henry Overton, and are to be sold at his shop at the entrance into Popes-head-Alley, out of Lumbard-street, 1640.

TO HIS MVCH HONOVRED Father in Law, William Purefey of Calldecoate in Warwkickshire, ESQUIRE.


THat I am yours, both you deserve it, and I publish it, and there­fore for what is mine, whilest I have you for my Father, my thoughts shall not rove to seeke any other Patron, next under God, who, if hee have made mee an Instrument of any good upon so good a subject, I wish he may have the glory, and I the prayers of all that taste it.

Sir, I have heard you with serious desires, sometimes wish, that some would undertake the rendring of the Bible throughout, in an [Page] easie Paraphrase, after this manner. And might your wishes have effect, doubtlesse, it would prove a usefull worke, and service­able to God, and to his Church; yea, (if my judgement faile me not) in the next place to the translation of the Scripture into our mother tongue; whereunto the Lord stirre up the hearts of those whom hee hath de­signed for so happy an imployment as is the holding forth of so great light, and facilita­ting of Scripture studies, to the filling of theHab. 2. 14. earth with knowledge, as waters cover the Sea.

Your ever obliged Sonne in Law, GEORGE ABBOTT.


THis Booke of Job in respect of the dialect of those times, being of quaint expressions, must needs be explained by other and more familiar lan­guage: and being also difficult in the co­herence (which is very materiall) many texts or verses besides their proper senses must therefore in their explications carrie their dependant, and coherent meanings in them, else they cannot bee fully ren­dred, nor the discourse by its right joints and ligaments continued, and knit toge­ther; but must needs be imperfect, blind, and lame, which I have laboured the cure of, by perspicuity of phrase and depen­dance.

A Paraphrase (and not a commentarie) is the thing that I endeavour, which is a [Page] bare rendering of the sense plaine and easy, the better to enable the Reader to be a commentator to himselfe. And if any place seeme to beare another meaning then I have given it, know, that there goes more to the true stating of a text then an overly view or a present consideration of the sense it seemes to hold forth in the let­ter of it: some places require much pea­sing, and many candles to bee lighted at once in the minde of the expositour to give their true intended meaning, else hee may erre in benè divisis ad malè conjuncta, and cause a falling out of the text either with its coherence and scope, or else of one text with another.

The story is well known to be as princi­pall a pillar to support a Christian in strong trials, by paterne and precept of faith and patience, as any the whole Bible affoords, and so I trust it may prove being well understood and applied to all such as read it with an heart to use it. Besides which there is excellent matter for other graces to worke upon, God being upon [Page] the occasion of their dispute admirably set forth with powerfull and spirituall e­legancy, and man abased in like manner, which to a considerate humble-hearted Reader will administer sweet occasions of reducing his graces sutable to such sub­jects, by the assistance of the spirit, into fresh acts and lively motions; the way to evidence his truth, and to further their growth.

And, which I also desire the Reader to take prime notice of, he shal further see for his learning the strong consolation and undaunted courage that singlenesse and sincerity of heart (which in a word is, The animating and giving life to our dead works by doing them in conscience to God through faith and love) brings with it, even to the facing of God in an holy boldnesse (though through temptation Iob exceeded) by the faith of his Gospel, when he pleads against us his greatest severity, & highest Majesty, and to the outfacing of all besides God, men or devils.

Other flowers there are which a spiri­tuall [Page] quick sensed Reader, will not lose the savour of, as he spends his time in this garden of God, whereto his spirit will guide him better then I can point him, and to which end I shall pray with theCant. 3. 16. spouse for the spouse. Awake ô North­wind, and come thou South, blow upon my Garden, that the spices thereof may flow forth.

Thine to his Talent in the service of Christ, GEORGE ABBOTT.


GOD, for whose pleasure all thingsRev. 4. 11.are, and were created, having made Job fit for use, resolveth to imploy him, and having first tried him in a calme sea of prosperity, and not fin­ding him to leake, at last launcheth him into the deep, and ingageth him in a long and dangerous voiage of adversity, where hee must undergoe many a fight and storme, to prove God a Master-builder.

Hereupon, because Satan knew not Gods designe, God himselfe hints it to him by commending Job, which his malice not abiding to heare, and desiring to contradict, presently becomes a sutor, to God, to have the winnowing of him, which God for many reasons granteth to him: Partly, in respect to shew him that hee is the onely discerner of the heart: Partly, inheb. 4. 12. respect of the errour of those times wherein it was ge­nerally received, that God afflicted not in soveraign­ty, but onely for, and according to the proportion of sinne: Partly, in respect of Job, for his after-honour and preferment: And lastly, in respect of after-times, to leave upon record a paterne of patience, and a seale [Page] of Gods power and faithfulnesse in upholding the righ­teous, and in delivering them out of all their troubles.

Satan having received his commission to worke he goeth, and dischargeth all his Ordinance at once upon Job, thinking through force and policy, to wring some discontented blasphemy from him, and so to disprove God, but Job abid the shocke, and uttered not a mis­beseeming word, till at last his sores began to smart, and therewith also the light of Gods countenance through the thicke cloud of those many afflictions be­gan to shine dim upon his spirit, and then hee opened his mouth, not as Satan hoped, to blaspheme, but to ease his forrwfull soule, with breathing forth a dolefull wish or two; as that either he had never seene life, or might now see death.

Which impatiency of Jobs, his friends standing by, tooke fire at, and thereupon they being ignorantly pre­judiced of God, that hee afflicted not but in proporti­onable punishment to sin committed, and consequent­ly were opinionated of Job, that for all his faire shew, he must needs be but a hollowhearted hypocrite; they with vehement importunity, pressed these sore upon him as infallible maximes, thereby to have disarmed him both of his sword of faith, and shield of sincerity, but Job, though conscious to his owne infirmities which he ingenuously confesseth, yet was also privie to his owne uprightnesse, which he as manfully maintain­eth against all his opposites, and the more they laboured to loose his hold on God, the faster he clung unto him, yea, though God himselfe seemed to take their part, by suffering Satan afresh to face him with his fore­past sinnes accompanied with present terrours, and [Page] himselfe too utterly benighted his soule with an abso­lute sun-set of all present sight and sense of immediate favour: yet in this great desertion God gave him un­derhand for his secret support, a little chinke of light whereby he was able to see, and sustainingly to remind himselfe of Gods former favours (though hee felt none present) which made him able to leane upon his God, yea, and which enlightned him clearely to see also his owne sincerity, though it were sore shot at by his friends, which did drive him to appeale from man to God (the onely Judge of secret things) with whom he desired to plead his cause (with some exceedings) in that behalfe, provided he would substitute one that was his equall in his stead.

Which Elihu hearing, when his time came to speak accordingly addressed himselfe unto him in Gods be­halfe, wisely, both justifying Job against his friends, and cond [...]mning their ungrounded opinion in judge­ing him an hypocrite, because of his great afflictions; and also justifying God against Job, who, through his friends unadvised spurring him on, had overreached. Wherefore Elihu sheweth Iob his fault which God strucke at by his affliction, to wit, pride, whereof hee convinceth him by his saufie capitulating with God, who both in right of prerogative, over his creature, yea and in justice for his sinne, (though not for his hy­pocrisie) might justifie all he did against him, and was by no means to be disputed withall touching any thing he did, because of his excelling power, unsearehable wisdome, and undeniable justice.

Which Elihu having spoken, God himselfe secon­deth him with a large expression of his owne tran­scendent [Page] greatnesse in wisedome and power beyond Jobs capacity, consequently shewing him his pre­sumption and solly, and his owne unquestionable­nesse in all his workes, however they appeare to hu­mane reason.

Which, when Job understood from God himselfe, his mouth was stopped, saving in abasing himselfe and confessing of his fault, which was no sooner done, but God shaketh hands with Job, Brings forth his righ­teousnessePsal. 37, the light, and his judgement as the noone-day, in the sight of all his accusers; prefer­reth him to be Mediatour for his friends, and fi­nally maketh him a large amends, even double to all hee lost.


Chapter 1. Verse 2. godly, reade goodly.

Chapter 5 verse 21. reproach, read approach.

Chap. 8. verse 7 (in the Text) shall, reade should,

Verse 20. rejected, read reject,

Chap. 9. verse 19. my body, reade any body,

Verse 24 it is not apparant, reade is it not apparant,

Chap. 10. verse 1. affection, reade affections,

Chap. 11. verse 15. in safe condition, read in a safe condition,

Chap. 12. verse 14. as rhat, reade so as thar,

Chap. 14. verse 7, 8, 9. his vegetative life, reade its vegetative life,

Verse 11. evaporate, reade evaporates,

Verse 12. (in the Text) moret, hey, reade more they,

Verse 15. one whom, reade on whom,

Chap. 15. verse 18. (in the Text) there is (me) too much,

Chap. 18. verse 4. (in the Text) he remoued, reade be removed,

Chap. 19. verse 28. injurious occasions, read injurious accusations,

Chap. [...]0. v. 23. whom he least lookes for it, reade when he least lookes for it.

Chap 24. verse 16. vexatious, reade vexatious,

Chap. 29. verse 17. could I, reade would I.



1 THere was a man whose1. There was a man in the land of Uz, whose name was Iob, and that man was perfect and up­right, and one that fea­red God, and eschewed evill. Story the Lord would have recorded for ex­ample, and believed for a truth; and therefore for further confirmation, know, that for the Country where he lived, it was the land of Uz, lying upon the borders of the Caldeans, Sabeans and Cana­nites; and for his name, it was Job, who was of the Posterity of Abraham by Ke­turah. This man was faithfull, belie­ving in the promised Messiah, and sin­cere in heart, devoting himselfe to serve & please the Lord alwaies, in all [Page 2] things, and hee walked accordingly in his life and conversation, for fearing to offend him, he was therefore diligent, with care and circumspection to avoid all sin, and the occasions thereof in the time & place when and where he lived.

2. Upon which holy Man, God be­stowed2. And there was born unto him seven Sonnes and three Daughters. a liberall portion of tempo­rall blessings; and the better to illu­strate the exemplarinesse of his ver­tue and patience, (when by the hand of God hee was quite strip'd naked of them all) know more particularly what they were. And first, he was the father of many godly children, in num­ber seven sonnes and three daughters.

3. Secondly, he abounded in wealth,3. His substance al­so was seven thousand Sheepe, and three thou­sand Camells, and five hundred yoke of Oxen, and five hundred she-As­ses, and a very great houshold; so that this man was the greatest of all the men of the East. having no lesse than seven thousand Sheepe, three thousand Camells, five hundred yoke of Oxen, five hundred she-Asses, and answerably enriched with servants, and all other accommo­dations; So that indeed there was none in all those Easterne parts where hee lived that went beyond him, or that was equall to him in temporall felicity.

4. And further, to adde to his hap­pinesse,4. And his Sons went and feasted in their hou­ses, every one his day, and sent and called for their three sisters, to eat and to drink with them. and to sweeten these blessings to him the more, hee saw the happy fruit of his vertuous care in educating his children by their mutuall love, so [Page 3] unanimously expressed in their or­derly intercourse of friendly feasting and welcomming each one all the rest of his brethren at his owne house, be­ing also ever mindfull to invite their three sisters, that so their number and amity might be complete.

5. And though this thing pleased5. And it was so, when the daies of their fea­sting were gone about, that Iob sent and sancti­fied them, and rose up earely in the morning, and offered burnt offe­rings according to the number of them all: for Job said, It may be that my sonnes have sinned, and cursed God in their hearts. Thus did Iob continually. Job, yet such was his religious care, that when their turnes of feasting were expired, he summoned them all joynt­ly, and made them solemnely to exa­mine and prepare themselves, and then rising up early in the morning, hee be­ing Father, and chiefe of the family, offered for every one of his children a burnt offering for (fearing God, and knowing the corruption of nature, and the temptation of such occasions) hee thought with himselfe; It may be, that my children in these their feastings, have fallen into some sinnes incident to such actions, and through overmuch sensuall liberty, may, perhaps, have forgotten their duty, and overseene themselves towards God, not bearing him that awfulnesse, nor rendring him the thankfulnesse due unto him. And this was Jobs constant custome, which hee never failed to perform so oft as their course of feasting gave him oc­casion.

[Page 4]6. Now, to come to the Story it6. Now there was a day, when the sonnes of God came to present themselves before the Lord, and Satan came also among them. selfe, I must lead you into it by a bor­rowed allusion from the Kings and Princes of this world, for the helpe of our humane understandings. There was a time when God summoned his ministring Spirits, the holy Angells to appeare before him, who with a filiall readinesse presenting themselves to give their account, and to receive his cōmands for the service of his Church, Satan by the will of God came also among them to render his account, and to receive his charge, as also of his own will to espie advantages.

7. And yet further, to speake after7. And the Lord said unto Satan: Whence comest thou? Then Sa­tan answered the Lord, and said, from going to and fro in the earth, and from walking up and downe in it. the manner of men, for the better in­structing us according to our capaci­ties; God seeing Satan there among them, enters into speech with him, thereby to administer an occasion to manifest Jobs uprightnes, and to bring to passe his purpose concerning him. And in the first place hee askes him whence hee came, and from what do­ing, to give us to understand the Di­vells solicitousnesse from his owne re­ply; who answered, I come from off the earth, from my continuall imploiment of soliciting my cause and kingdome up and down every where among men by watching and taking the fittest op­portunities [Page 5] to tempt and intrap them.

8. Why then, saies God, sure thou8. And the Lord said unto Satan, hast thou considered my servant Iob, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth e­vill? canst not choose but have taken speci­all notice of Job the Uzzite, to be my servant in an extraordinary manner, so as there is not the like to him upon the whole earth for a faithfull and upright-hearted man, that truely re­verenceth and feares mee, and is ca­refull to doe nothing that shall offend mee.

9. 'Tis true, saies Satan, I know him9. Then Satan answe­red the Lord, and said, Doth Iob feare God for nought? well, and that he makes a faire shew of honouring and serving thee, and no wonder, seeing he hath thriven so well by thee; but thou art mistaken in his uprightnesse: for it is not with a filiall but a mercenary feare that he regards thee, the better to compasse his owne ends.

10. For thou knowst, and so doth10. Hast not thou made an hedge about him, and about his house, and a­bout all that he hath on every side? thou hast blessed the worke of his hands, and his substance is increased in the land. he too, full well, how thou hast hi­therto incompassed him and all that is his, with thy protection, so that nei­ther I, nor any could doe him any hurt whereby to try him, and thus thou continuest to doe still, neither is hee ignorant how it is thou that prospe­rest him, and makest him thrive in every thing he doth, and hast so won­derously enriched him above all that are neere him, and therefore no mar­vell [Page 6] if for such extraordinary favours hee (in this time of his prosperity and and plenty) seeme to doe thee extraor­dinary service, and to beare thee great good will.

11. But as hitherto thou hast im­ployed11. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. thy power to preserve him and to blesse him with such abundance, so now, doe but shew it in taking away that which thou hast given him, and then hee will quickly appeare another manner of man than thou takest him to be; for, in stead of honouring and reverencing thee in feare, thou shalt finde, that hee'll cast off all respect, and not sticke to blaspheme thee to thy face.

12 Well (saies God) that thou maist12. And the Lord said unto Satan, Behold, all that hee hath is in thy power, onely upon him­selfe put not forth thine hand. So Satan went forth from the presence of the Lord. see that I am the searcher of hearts, and have said nothing of my servant Iob, but what I know to be true, take thy course, try him as thou hast desired, thou hast free leave to doe whatsoe­ver thou wilt with all that is his, onely I will restraine thee from harming his owne person. Whereupon Satan ha­sted to put in execution what God permitted him with the first opportu­nity.

13. And therefore watched his time13. And there was a day when his Sons and his Daughters were eat­ing and drinking wine in their eldest brothers house. when as Iobs children, according to their foresaid custome of love-feasts, [Page 7] were met together in their eldest bro­thers house, upon which opportunity he purposed to plant his maine battery for the gaining of his conquest, and therefore reserved it untill the last, ma­king way thereto, by a methodicall discharge of lesser ordinance.

14. The first whereof is a messen­ger14. And there came a messenger unto Iob, and said, The Oxen were plowing, and the Asses feeding beside them. in all haste, bringing Job the sad newes of the losse of all his five hun­dred yoke of Oxen at once, with the hopes of all the next yeeres profits of their labours, and also of all his Asses.

15. By a violent surprisall of the15. And the Sabeans fell upon them, and took them away, yea, they have slaine the servants with the edge of the sword, and I only am e­scaped alone to tell thee. Sabeans, who came and carried them quite away; and to make the matter worse to pitifull-hearted Job, he tells him they had also slaine all his ser­vants that were at worke with them, save himselfe, and his escape was or­dained, doubtlesse, only to the end he might bring him those heavie tidings of discomfort.

16. Secondly, to set home the sor­row16. While he was yet speaking, there came al­so another, and said, The fire of God is falne from heaven, and hath burnd up the sheepe, and the servants, and consumed them, and I onely am e­scaped alone to tell thee. of this message upon Iobs heart, so soone as ever hee had heard it, be­fore he could bethinke himselfe, ano­ther in like hast bespeakes him with worse newes, and said, There fell fire from heaven, no doubt, by the im­mediate hand of God, and hath most strangely and suddenly burnd up and [Page 8] utterly consumed all thy seven thou­sand sheepe at once, and hath devou­red also thy very servants that tended them: Onely I am escaped to the end, it seemes, that I should bring thee this evill newes.

17. Lest hee should have any thing17. While he was yet speaking, there came al­so another, and said The Caldeans made out three bands, and fell upon the Camells, and have car­ried them away, yea and slaine the servants with the edge of the sword, and I onely am escaped alone to tell thee. left to sustaine him in hope, and to ease his griefe; Satan dispatcheth a third messenger, contriving him to a­rive in the very nicke of opportunity for the enforcing of Iobs misery, and provoking him thereby to impatien­cy against God, by telling him all in haste; by that time hee had well heard out the other. How that the Cal­deans came with no lesse than three bands of men, and fell furiously upon the Camells, and the men that kept them; so that they have driven away the Camells, and killed all the ser­vants to boote, saving my selfe, who, it seemes, had my life given me by a spe­ciall providence, to bring thee the newes.

18. And just as hee had finished his18. While he was yet speaking, there came al­so another and said, Thy sonnes and thy daugh­ters were eating & drin­king wine in their eldest brothers house. tale, comes there yet another messen­ger, by whom Satan was confident, (having thus contrived and managed his foregoing temptations) to worke his will upon Iob. And hee tells him, That his sonnes and his daughters fea­ring [Page 9] nothing, were feasting & making merry, in their eldest brothers house.

19. And unexpectedly, npon a sud­den,19. And behold, there came a great wind from the wildernes, and smote the foure corners of the house, and it fell upon the young men, and they are dead, and I onely am escaped alone to tell thee. there blew a mighty wind from­ward the wildernesse, and in a mo­ment overthrew all the house upon the yong men thy sons, and they are every one slain, only I have escaped, I know not how, but it seemes miraculously, to bring thee these wofull tydings.

20. Whereat Iob, who had abid and20. Then Iob arose and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, sate out all the rest, now arose, and in the griefe, but not impatiency of his heart, he rent his garment, and in to­ken of sorrow, after the custome of those countries hee shaved his head, and after that he prostrated himselfe upon the ground in reverence to the Majesty of God, and in stead of repi­ning, humbly worshipped the Lord,

21. Saying, I brought none of all21. And said, naked came I out of my mo­thers wombe, and naked shall I return thither; the Lord gave, and the Lord hath taken away, blessed be the name of the Lord. these I have lost, into the world with me, but came as naked into it, as other men, and so whensoever my time had come must have gone out of it: It is onely the Lord, that of his free good­nesse and bounty, hath both given and hitherto sustained all these to me, and so it is the same Lord, that according to his good pleasure, hath taken them from mee, for they were his; so farre be it from me therfore to repine there­at [Page 10] as that I adore and magnifie his name therefore, acknowleding him to be both just and good in all his waies.

22. Now therefore, in all that pas­sed22. In all this Iob sin­ned not, nor charged God foolishly. hitherto, in despite of Satan, Iob sinned not, nor for all these sufferings and temptations could Satan prevaile with him so farre to forget himselfe to­ward God, as to utter a misbelieving word against him.


1. Againe, in like manner, as a­foresaid,1. Againe, there was a day when the sonnes of God came to present themselves before the Lord, and Satan came al­so among them to pre­sent himselfe before the Lord. there was another time, wen as God summoned his ministring Spirits the Angells be­fore him, who, (as at the first time) presented themselves to the Lord, and so did Satan also.

2. Of whom the Lord asked the2. And the Lord said unto Sathan; From whence commest thou? And Satan answered the Lord, and said, from go­ing to and fro in the earth, and from walking up and downe in it. same question; Whence he came, &c. thereby to give a further occasion, more fully to convince Satan of Iobs integrity, and to perfect his owne pur­pose concerning him. To whom Sa­tan returned the same answer; That hee came from going to and fro upon the earth, to find advantages to tempt men.

[Page 11]3. Why then saies the Lord, thou3. And the Lord said unto Satan, hast thou considered my servant Iob, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth e­vill? and still he holdeth fast his integrity, al­though thou movedst me against him to destroy him without cause. canst not but have taken speciall no­tice of my servant Iob, what manner of man he is, who besides all that I told thee of him touching his faith and honesty, which in despite of thee hee hath made good to the utmost, thou seest still to continue in his upright­heartednesse and humble obedience towards me, although thou prevailed with me, thus seemingly to declare my selfe against him (and that in such a manner, as none but such an one as I have told thee hee is, could possibly have borne it as he hath done) by lay­ing such heavie afflictions upon him, and that without any provocation, or cause on his part procuring it.

4. 'Tis true, saies Satan, I cannot de­ny4. And Satan answe­red the Lord, and said, skin for skin, yea, all that a man hath will hee give for his life. it but he hath held out well, and I have got no ground of him hitherto, but yet for all that, the reason is not as thou saiest, from his uprightnesse, but from the nature of his sufferings, and his owne selfe-respect; for hitherto thou hast only tried him with forraine afflictions, and hast made him to suffer only in the suffrings of others, but hast not touched him at all in his owne per­son, and thou knowest it is naturall to every man nothing so much to lay to heart, or be moved with relative, as [Page 12] with personall afflictions, as is seene by common experience; for who will not, if he may be his owne chooser, ra­ther suffer in any other, though never so neere unto him than in himselfe, and thinke it a good bargaine to lose all he has to save his life?

5 And that thou maist see that this5. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. is true, let mee prevaile with thee once more, to try him a little further with this kind of triall which I have spoken of, lay but thine afflicting hand upon his owne person, by some bodily pres­sure, and then tell me whether hee re­taine his uprightnesse, nay, then see if my words prove not true, that hee will cast off all respect of thee, and blaspheme thee to thy face.

6. Well saies God, seeing thou art6. And the Lord said unto Satan, Behold, hee is in thine hand, but save his life. not yet convinced, goe on, I grant thee thy desire, doe thy worst to his person also: but as before I restrained thee from harming his body, so doe I now forbid thee to take away his life.

7. Satan glad hee had sped so well,7. So went Satan forth from the presence of the Lord, and smote Iob with sore boyles from the sole of his foote, unto his crowne. quickly left cōmuning with God, and went streightway while the anguish of Iobs other afflictions were fresh upon him, to put his commission in execu­tion, for the trying of him by bodily pressures, which hee fulfilled to the ut­termost, by over-running him in every [Page 13] part from head to foot with a painfull disease, strangely breaking out all o­ver his body in grievous and noysome boyles.

8. In so much that every one lothed8. And he tooke him a potsheard to scrape him­selfe withall; and he sate downe among the ashes. him, nor would any endure to lend him their helping hand, wherefore being destitute of all other meanes, hee him­selfe was forced, (being driven to that poverty, and enduring that misery) to take for want of better, a piece of a broken pot, from off the dunghill, and there (as unfit for any other place) to sit downe, and scrape the abundant filth from off his body.

9. Satan seeing all these temptati­ons9. Then said his wife unto him, Dost thou still retaine thine integrity? Curse God, and die. would not make Job blaspheme, puts him at last directly upon the very point it selfe, by the desperat counsell and provoking suggestion of his bo­some-friend, his wife, who in stead of administring conjugall helpe to him, by the Divells instigation, she takes the opportunity of this his deep dejection to spur him on to a further evill, under the plausible pretence of remedy, by tempting him no longer to feare and adhere to such a God in dependance and reverence, nor any longer to beare his afflicting hand with patience, that had thus unmercifully and without cause tormented him, but being that [Page 13] he sped no better by his integrity, ra­ther to spite God, as God had spited him, by easting off his fruitlesse faith and patience, and turning it into blas­phemy; for so should he get more from God by provoking him therewith to destroy him out and out, than hee had done by blessing him, which all this while had gained him no good, but procured God to sustaine him alive under insupportable miseries, and so was like to doe still.

10. But herein also Satan came short10 But hee said unto her, Thou speakest as one of the foolish women speaketh; What? shall wee receive good at the hand of God, and shall we not receive evill? In all this did not Iob sinne, with his lips. of his hopes, as we see by Jobs smart re­proofe, together with his faithfull and humble answer: For, saies hee to his wife, How darest thou utter these words, that hast beene brought up in the knowledge of God; it were a speech fitter to have come out of the mouth of one of those ignorant hea­thenish women that have no know­ledge of the true God, than from thee, who hast beene otherwaies instructed, and oughtest to know, that all the good that wee, or any injoy, is of his free gift, without our procuring, or de­serving; and how comes it to passe then, that thou art so farre devoid of godlinesse and reason, as not to know it is but equity in God, when his good pleasure is, to take that from us, which [Page 14] of his onely good pleasure hee freely gave unto us; In all which triall of Job, though in spirit he was sore trou­bled, yet could not Satan get one mis­beseeming word from him against God.

11 Now when Eliphas the Temanite,11. Now, when Jobs three friends heard of all this evill that was come upon him, they came e­very one from his owne place: Eliphaz the Te­manite, and Bildad the Shuhite, and Zophar the Naamathite; for they had made an appoint­ment together to come to mourne with him, and to comfort him. and Bildad the Shuhite, and Zophar the Naamathite, which were all godly men, and the three speciall friends of Job, had heard of all Iobs miseries, they came all of them together, by joynt appointment from the places where they lived, with intent to testifie them­selves his true and faithfull friends in a voluntary sympathising his afflicti­ons, and so to mitigate his sorrowes by their friendly condolings, and to sup­port his spirit by their godly advise.

12. But as they drew towards the12. And when they lift up their eyes a far of, and knew him not, they lifted up their voyce, and wept, and they rent e­very one his mantle, and sprinkled dust upon their heads toward heaven. end of their journey, they cast their eyes toward Iobs house, and of a sud­den seeing him in his owne person in that manner and estate to sit upon the dunghill, and his distresse to goe so far beyond report and their owne imagi­nations of him, they through amaze­ment could not believe their own eyes for a while that it was hee, whom be­fore they had never seene but in a splendidous fashion, but by beholding him, being at length assured that piti­full [Page 16] spectacle wa their very friend Iob, they could not but through amaze­ment and affectionate sympathy, break out into a transported manifestation of their abundant sorrow both in words and tears, and deforming them­selves with rending their mouths, and sprinkling dust upon their heads in token of their humbling themselves before God at the sight of his judge­ments.

13. Thus all of them having at the13. So they sate down with him upon the ground, seven daies, and seven nights, and none spake a word unto him; for they saw that his griefe was very great. first sight of him their hearts stricken with the awfull feare of God, as also in pity of him whom they beheld in such misery, when they came to him, sate them downe by him in that very place, upon the ground, eying and considering him with such astonish­ment, as that they spent the most part of seven daies and seven nights in that very place with him, without giving almost any regard to their ordina­ry rest and sustenance. And all that while they kept silence, because they thought him uncapable of discourse, by reason of his extreme paine and griefe.


1. AFter this long time spent in1. After this opened Iob his mouth and cur­sed his day. silence wherein Job had ho­ped to have heard a word of comfort from his companions, but perceiving none, and therefore seeing every thing helping on his misery and empty of reliefe, he himselfe at last, to give his heart some ease, gave liberty to his lips to vent his griefe, but still re­taining the feare of God, he brake not out in an enraged manner, immediatly against the Lord himselfe, as Satan ho­ped, but discharged his passions upon his owne originall, and through the weaknesse of the flesh to stand it out any longer, his infirmities so farre pre­vailed, as that hee fell foule upon the day of his birth and cursed it.

2. In this manner:2. And Iob spake & said,

3. O that I might have my will up­on3. Let the day perish wherein I was borne, and the night in which it was said, There is a man-child conceived. my birth-day, and the night be­longing to it, which gave originall to all these miseries, that they might henceforth be utterly rejected of God and unserviceable to man, so that not a minute thereof may ever be usefull or comfortable any more.

[Page 18]4. O that it may be branded with4. Let that day bee darknesse, let not God regard it from above, nei­ther let the light shine upon it. unpleasing darknesse, and may never be favoured of God with vouchsafing the dew of heaven and such like bles­sings on it as on other daies, yea, let the Sunne breake off his course, and make a stand at that day, not daining to af­ford it the honour of his light.

5. But in stead thereof let its beauty5. Let darknesse and the shaddow of death staine it, let a cloud dwell upon it, let the blacke­nesse of the day terrifie it. be turned into a black darknesse, even such an one as may resemble the very grave it selfe, and let there be no in­termission, but let a thicke and gloomy cloud uncomfortably over-shadow it from end to end; let it be so eclip­sed with darkenesse, as may represent such a dismall blacknesse that may not onely beget discomfort, but the very terrour of a finall and immediate dis­solution of all things.

6. As for the night belonging to6. As for that night, let darkenesse seize upon it, let it not be joyned un­to the daies of the yeere, let it not come into the number of the moneths. this day, which nature it selfe hath ap­pointed to be darke, let darknesse her selfe henceforth, make it her habitati­on; yea, let nature quite disclaime it and utterly abandon it for having any place in the computation of time, ei­ther by Sunne or Moone.

7. Yet further, let that night bring7. Lo, let that night be solitary, let no joyfull voice come therein. forth nothing but mourning and dis­consolation, let there be no pleasing stilnesse therein as in other nights [Page 19] to invite the melodie of musicke.

8. Let those mourning women,8. Let them curse it that curse the day, who are ready to raise up their mourning. which for hire are wont at funeralls with dolefull execrations, to lament the day of their benefactors death, al­waies remember this for one, yea, with their joint forces and bitterest excla­mations let them curse it.

9. Let it not be blessed with the9. Let the stars of the twilight thereof be dark, let it looke for light, but have none, neither let it see the dawning of the day. common blessings of other nights, let it neither (according to the course of nature) partake of the light of the stars in the beginning, but in stead thereof be overtaken with an unwonted and unexpected darkenesse, neither let it be so happy, as to give occasion (which else of course it should do) to the next daies dawning.

10. These curses I lay upon that10. Because it shut not up the doores of my mo­thers wombe, nor hid sorrow from mine eyes. day and night wherein first I came into the world, and not without cause, for that was the time which made me ca­pable of all these calamities, and gave beginning to this my miserable being, which it might have prevented by hin­dering me to have beene borne.

11. O therefore that I had beene11. Why died I not from the wombe? why did I not give up the ghost when I came out of the belly? borne dead, or else that I had re­ceived my ending together with my beginning, and had left the world by death, so soone as I came into it with life.

[Page 20]12. Or that the Midwife had not12. Why did the knees prevent me? or why the the breasts that I should sucke? beene so carefull of me, but had expo­sed me to my fatall helplesnesse in the moment of my birth, or that my Nurse had after let me famish.

13. Then should I not now need to13. For now should I have lien still, and beene quiet, I should have slept; then had I beene at rest. have complained thus, but in stead thereof have lien unmolested in the grave, and beene quiet from these troubles; I should then have slept without sense of any these paines, and beene at rest from them.

14. And (in stead of this miserable14. With Kings and Counsellers of the earth, which built desolate pla­ces for themselves. state) then had I beene equall in con­dition with the most renowned of the world for power and policie, who am­bitiously people and edifie the waste and uninhabited countries of the world, for the inlargement of their dominions, and spreading of their fame.

15. Or be they otherwaies famous for15. Or with Princes that had gold, who filled their houses with silver. riches, though they abounded in ne­ver so great wealth, yet then had nei­ther these nor those gone beyond me.

16. Or (which is all one to mee, so16. Or as an hidden untimely birth I had not beene; as infants which never saw light. I had never knowne these calamities) I should have been as those that never were knowne to be, nor never knew themselves to have a being.

17. Then had I beene in an estate17. There the wicked cease from troubling: and there the weary be at rest. capable of no earthly molestation; for [Page 21] there the wicked neither by power nor policie can doe any harme, and those that either by their travells or troubles are weary of this life, doe there enjoy a perpetuall freedome and rest from both.

18. There the poore slaves enjoy18. There the priso­ners rest together, they heare not the voyce of the oppressour. their freedome, and are from under the command of their mercilesse task­masters.

19. There cannot be but freedome,19. The small & great are there, and the servant is free from his Master. because there is an equall parity. The great is as the small, and the servant is as his Master, no better and worse.

20. Seeing then that death affords20. Wherefore is light given to him that is in misery, and life unto the bitter in soule? remedy for all miseries, why is it de­nied to mee, and why in stead thereof doe mine eyes still enjoy the light of the Sunne, or why is my life any lon­ger continued, seeing, that though these are desireable and commodious to others, yet because of my misery, I account not of them but as burthen­some evills?

21. I take no felicity in them, but21. Which long for death, but it commeth not, and dig for it more than for hid treasures? doe infinitely preferre death before them; It is strange then I cannot have my desire to exchange light for darke­nesse, and life for death, which how ever▪ it be a thing odious to other men, yet doe I desire and prize it above all the riches that the bowells [Page 22] of the whole earth can afford.

22. Wherefore then is it denied22. Which rejoice ex­ceedingly, and are glad when they can finde the graves. me that am so far from fearing or re­fusing it, that I should exceedingly re­joyce, and be glad at my very heart (and no doubt, so would all men in my case) if my houre were now to die?

23. Why doth God continue to be­stow23. Why is light gi­ven to a man whose way is hid, and whom God hath hedged in? light and life on me, whom he re­gards not, and whom hee hath made unavoidably miserable?

24. For alas, my extremity is such,24. For my sighing commeth before I eate, and my rorings are pou­red out like the waters. that I cannot enjoy one moment of ease, in so much as that my spirits are so exhausted with continuall griefe, that I can relish no meat, nor have any strength to digest it: And as is my griefe, such are my complaints, vehe­ment and incessant, which things must needs end me.

25. And blame mee not for thus25. For the thing which I greatly feared, is come upon me, and that which I was afraid of, is come unto me. complaining: For though I have ever greatly feared to provoke the Lords displeasure, and have therefore care­fully eschewed all manner of evill that might procure it, yet for all that you see in hath befallen me.

26. Yea, though all my life long26. I was not in safe­ty, neither had I rest, nei­ther was I quiet: yet trouble came. when I was at my best, I reposed no great confidence, nor put no extra­ordinary content in my prosperity, so as to cause me any whit to abate my [Page 23] feare of God, yet I speed never the better for this my moderation of mind and care to please him, but see not­withstanding what misery comes up­on mee.


1. IObs three friends that came to1. Then Eliphaz the Temanite answered and said, comfort him, having all this while diligently attended to his passionate discourse; Eliphaz the Te­manite, having his spirit stirred there­with, at length attempts to addresse himselfe to Job, seeing that hee him­selfe had broken the silence, and had administred such an unexpected oc­casion of reproofe: And said,

2. We have purposely forborne all2. If we assay to com­mune with thee, wilt thou be grieved? But who can withhold him­selfe from speaking? this while, therefore, now at last, let it not grieve thee to heare us speake. But how ever thou takest it at our hands, there are none of us that heares thee, that either can or may with a good conscience forbeare to reply to this thy sinful unbeseeming discourse.

3. Therefore consider with thy selfe3. Behold, thou hast in­structed many, and thou hast strengthened the weake hands. how unworthy of thee is this thy pas­sionate exclamation (now that it plea­seth God to lay his afflicting hand up­on [Page 28] thee) and how devoid of all religi­ous integrity: For that alwaies here­tofore thou hast beene a forward in­structer of others how to beare afflicti­ons, and by thy counsell thou hast strengthened them to a patient endu­ring their distresses.

4. In so much that by thy comfor­table4. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. speeches, very many feeble ones have beene incouraged and upheld from fainting, and with faith and pa­tience have beene inabled to goe through-stitch with their calamities.

5. But now that the same lot is falne5. But now it is come upon thee, and thou fain­test, it toucheth thee, and thou art troubled. to thee, and that thou shouldst make good thy words with thy actions, thou now contrary to all mens expecta­tions, and to the scandall of thy pro­fession, in stead of honouring reli­gion by manifesting thy faith and pa­tience under the hand of God, most shamefully degenerates into a faith­lesse pusillanimity, and unbeseeming impatiency, contradicting by thine owne practice (in expressing such ex­treme trouble at the first touch of these calamities) all that ever thou hast heretofore advised to others.

6. But see now I pray thee by this,6. Is not this thy feare, thy confidence; and the uprightnes of thy waies, thy hope? that which (it appeares) hath hitherto beene hid from thine eyes, I meane, the deceit of thine owne heart tou­ching [Page 25] those graces which till now thou thoughtest to have beene sincerely in thee, and eftsoones made thy brags of, Thou maist now plainly see by this al­teration which affliction hath wrought in thee, what was thy feare, thy faith, thy uprightnesse and thy hope hereto­fore in the time of thy prosperity; for had thy graces beene any other than counterfeit pretences, and thy waies beene any other than sinister practices, not aiming [...] and directly at God, but indirectly at thy selfe and thine owne advantage they would never have suffered thee thus to have for­got thy selfe, and broken out into their contrary vices against God, nei­ther certainely [...] God have laid this great punishment upon thee.

7. For, where ever canst thou call7. Remember, I pray thee, who ever perish­ed, being innocent? or where were the righte­ous cut off? to minde so much as any one that be­ing truly such as thou salsely mistakest thy selfe to be, was ever plagued with the destroying hand of God as thou art; or in the whole world, where canst thou reckon one that ever thou knewst sincerely righteous, that ever God shewed such formidable wrath upon?

8. But on the contrary, I have con­tinually8. Even as I have seen, they that plow iniqui­ty, and sow wickednesse, reape the same. observed in sundry examples, how that it hath ever beene Gods way of proceeding, only to bring evill suf­ferings [Page 26] upon such as either do or pur­pose evill, which wee have reason the rather to believe to be true, because this is so agreeable to justice, for men to reape as they sow, that is, for God to bring the evill they purposed to o­thers, upon their owne heads, which otherwaies it were not.

9. And such men indeed, I have9. By the blast of God they perish, and by the breath of his nostrills are they consumed. commonly seen (with the manifestati­on of a most evident wrath from God) to be like thee, all of a sudden strange­ly ruined, and quite brought to nought in a moment.

10. For be men never so potent and10. The roaring of the Lyon, and the voyce of the fierc [...] Lyon, and the teeth of the young Ly­ons are broken. able to doe mischiefe, or be they ne­ver so well furnished with will and power thereunto; yet God, who sees mens hearts a far off, can, and does or­dinarily, in the midst of their carreere, disable and intercept them, which no doubt, but God fore-saw in thee and thy children, though thou seest it not in thy selfe.

11. And therefore to shew his ex­ceeding11. The old Lyon pe­risheth for lacke of prey, and the stout Lyons whelps are scattered a­broad. great power, in preventing the great evill which he fore-saw, was towards, by the power which thou hadst got into thine hand to worke it, and withall, to intimate a reason of his action, hath he thus wonderfully dis­appointed thee by an utter disable­ment [Page 27] both in thy selfe and thy poste­rity, bringing upon thee the same evill which doubtlesse, else thou wouldst have brought upon another.

12. And that thou maist be the bet­ter12. Now a thing was secretly brought to me, and mine eare received a little thereof. perswaded, of the truth of that which I have said concerning thee; Know that for certaine (after the man­ner of revealing heavenly messages to our humane capacities, which under­stand them but in part) I lately had a revelation thence to this very purpose, which I have spoken of to thee, and that upon this very occasion of thy af­fliction.

13. For when that I had heard what13. In thoughts from the visions of the night, when deepe sleepe falleth on men. had befalne thee, and the manner of it; One night seriously thinking of thee, and pondering thy case, as I lay awake in the dead time of the night, when other men were asleepe, and dis­puting within my selfe, how the inno­cency of thy life, and these punish­ments could in justice stand together;

14. Of a sudden an extreme feare14. Feare came upon me, & trembling, which made all my bones to shake. seized upon mee, in so much that it made me exceedingly to tremble, and my very bones to lose their strength, and to shake as if they had beene all over me out of joynt, and while I mar­velled what should be the reason of it, I streight way perceived it was to pre­pare [Page 28] my minde with reverence, and better discerning to entertaine the vi­sion that immediately ensued.

15. For presently there appeared15. Then a spirit pas­sed before my face, the haire of my flesh stood up. a spirit before mee, the sight where­of made my very haire to stand an end.

16. And though it stood still before16. It stood still, but I could not discerne the forme thereof: an image was before mine eyes, there was silence, and I heard a voyce, saying. my face, yet could I not distinctly com­prehend in my mind the forme there­of, only this I can say for certaine, that I saw an image before mine eyes; And whilest I was in this amazement, silent­ly waiting the issue, at last it spake to me, and said these very words concer­ning thee, of whom I was even then thinking.

17. Why dost thou thus wonder at17. Shall mortall man be more just than God? shall a man be more pure than his maker? Gods proceedings towards Job, and secretly in thine heart question his Ju­stice, because of Jobs innocent life? canst thou with any reason or equity conceive mortall man to be righteous; and the eternall God to be unrighte­ous, or the creature to be pure and in­nocent, and yet his Creator to be cul­pable and blame worthy in what hee shall doe?

18. Alas, how art thou deceived,18. Behold, he put no trust in his servants; and his Angells hee charged with folly. as thou maiest easily see, if thou doest but consider, that those glorious An­gells, which are now his speciall do­mesticke [Page 29] sevants in heaven, stand not in that estate by their owne power and worth, but by the mere support and firme decree of God, which in grace hee passed upon them, knowing that else they would have fallen as well as other their fellowes did, who though they were Angells, and so the best of all his creatures farre surpassing man, yet hee found fault enough in them to condemne them everlastingly.

19. If this be so of the Angels which19. How much lesse on them that dwell in houses of clay whose foundation is in the dust, which are crushed before the moth? are in their natures such excellent spi­rituall and immortall creatures, so far exceeding man, and which were so neere to God in heavenly mansions; How much more then is man, what ever he thinke of himselfe, sinfull be­fore God, and unfit to be justified a­gainst God, being nothing else but in­firmity and sinne, and justly liable to confusion, who comes so farre short of Angelicall perfection: For his soule whereby hee comes the neerest them, that dwells farre from God, officiating here below on earth in a body compo­sed of nothing but corruptible clay, and then in respect of his nature, he has no better a foundation to trust to than the dust whereof he is made, and who by reason of sinne is so subjected to mortality, as that through inward [Page 30] diseases and outward casualties hee is become as fraile and transitory as the weakest creature living.

20. His whole life is nothing but a20. They are destroy­ed from morning to e­ning: they perish for ever without any regarding it. lingring death, the one shortening, the other hastening every moment, and his departure hence, though it be ever­lasting, and never to returne againe, yet it is so ordinary, that therefore it is made no matter of, but accounted as a thing of course even among men themselves.

21. And what are they when they21. Doth not their excellency which is in them go away? they die, even without wisdome. are dead? Why they turne to clay from whence they were taken; for then their soule quite leaves them wherein all their excellency consisted, and they die even as brute creatures without any power or skill to helpe themselves and hinder it.


1. SO that as I said before, bring1. Call now, if there be any that will answer thee, and to which of the Saints wilt thou turne? forth the man if thou canst that ever did or could say of himselfe, that God punished him be­ing righteous, see if among all the ho­ly worthies of former times, there was ever any such president, that God plagued the innocent?

[Page 31]2. Nay, from the difference of thy2. For wrath killeth the foolish man, and en­vie slayeth the silly one. carriage to them that are godly righ­teous, it is evident that thou hast but flattered thy selfe all this while, and what ever thou hast thought of thy selfe, thou art but a wicked man, and hast not the knowledge of God in thee as appeares plainly, now it comes to triall: For diddest thou know him aright, thou wouldst never have suf­fered thy pettish frowardnesse so to have transported thee against God to the aggravating thine owne ruine, nor thine envious quarrellings (through thy conceited righteousnesse above o­thers, and the opinion therefore of thine undue sufferings) so to have in­creased thy torment, and robbed thee of that comfort and content thou mightest have taken in God, in the middest of all thy misery through an humble patience.

3. No, but as I know thou canst not3. I have seen the foo­lish taking root: but sud­denly I cursed his habi­tation. instance any that ever were punished but for sinne, or that perished being in­nocent: So on the contrary, I can as­sure thee, that I have observed di­vers who like thee have made a faire shew, and withall have exceeding­ly prospered in all outward felicity, but I have withall quickly seene an end of it; for God hath made them [Page 32] manifest and with evident judgements most remarkeably accursed them and theirs.

4. For he has brought unavoidable4. His children are far from safety, and they are crushed in the gate, nei­ther is there any to deli­ver them. ruine upon their posterity, and that in such an exemplary manner, as that he has exposed them openly to the con­demning censure of all men without pitie or part-taking of any.

5. And just as he hath done to thee,5. Whose harvest the hungry eateth up, and taketh it even out of the thornes, and the robber swalloweth up their sub­stance. so hath hee raised up against them a rout of needy wretches, that have di­spoiled them of the very bread where­with they should subsist, violently ta­king away the very uttermost eare of corne, and has brought it so to passe upon them; that thieves have even swept away al that ever they have had.

6. It is not the creature, nor na­turall6. Although affliction cōmeth not forth of the dust, neither doth trouble spring out of the ground. causes here below, that of them­selves bring forth these afflictions, which men suffer.

7. And yet there is no propertie7. Yet man is borne unto trouble, as the sparks flie upward. more naturall to his subject, than trouble is to men. The very sparks of fire ascend not more ordinarily than men suffer afflictions; which then must needs be inflicted from above by the divine hand of supreme and infinite justice because of sinne.

8. Therefore were thy cause mine,8. I would seeke unto God, and unto God would I cōmit my cause. I would not in the vaine opinion of [Page 33] mine owne innocency afflict my selfe by exclaiming on my birth-day, or complaining on the creature as the cause of my calamities; but I would humble my selfe, and confesse my sins, and goe directly to God, seeing him the author, and seeking to him for re­dresse of these punishments, commit­ting my selfe wholly and onely to his mercy.

9. And the rather because thy suf­ferings9. Which doth great things and unsearchable, marvellous things with­out number. are extraordinary, and thou canst not finde the reason of them, be perswaded to thinke them to be of God, and therefore humble thy selfe, and seeke unto him; And then thinke not thy case remedilesse, or that it is beyond the power of God to relieve thee: for who knowes, but God may have brought thee into this estate of purpose, upon thy humiliation to glo­rifie his power and goodnesse in thy restauration? For it is ordinary with God to doe extraordinary things, and such as are beyond our imagination.

10. Have we not daily experience10. Who giveth raine upon the earth, and sen­deth waters upon the fields. of it in this very kinde, as when the earth wanteth raine, and the fields are scorched with drought, how does hee in such a straite, and forlorne hope, send seasonable showers and plenty of them?

[Page 34]11 To supply those that in their11. To set up on high those that be low, that those which mourne may be exalted to safety. want and necessity humbly depend on him, and to cheare up those which mourne under the sense of Gods just displeasure, with an assured hope of plenty.

12. Whereas also on the contrary,12. He disappointeth the devices of the crafty, so that their hands can­not performe their en­terprise. how doe wee see him defeate by his powerfull wisedome, the subtile devi­ces of those that in their owne con­ceite are able to support themselves; so that what they enterprize, they faile to effect.

13. And every foot he intraps the13. He taketh the wise in their owne crafti­nesse: and the counsell of the froward is carried headlong. wise of this world in their owne gins, and the proud politicians hee brings to ruine by their owne counsells.

14. In the midst of all their hopes14. They meet with darknesse in the day time, and grope in the noone­day as in the night. he frustrates their designes, and makes their wisedome faile them, sending them events crosse to what they con­fidently promised themselves, leaving them utterly to seeke of their expecta­tion.

15 But he that humbleth himselfe,15. But he saveth the poore from the sword, from their mouth, and from the hand of the mighty. and seeks to the Lord, he as powerful­ly preserves him, as he defeates them, both from the bloody sword, mali­cious mouth, and destroying hand of the wicked, be they never so mighty.

16. So that then it is certaine, that16. So the poore hath hope, and iniquity stop­eth her mouth. the humble man, and he that seekes to [Page 35] the Lord with repentance and selfe­abasing, be his case never so desperate, may aske and waite in hope, but the proud presumptuous-spoken man dis­ables himselfe for getting any good from God.

17. Behold then, how ever thou17. Behold, happy is the man whom God cor­recteth: therefore de­spise not thou the cha­stening of the Almighty. thinkest, and notwithstanding thy im­patient outrage, yet for certaine it is a happinesse to a man (that takes this way) to be corrected of the Lord, ther­fore let not thy pride make thee swell against God, nor beare not thy selfe so high in thine owne imaginary justifica­tion, but rather improve this good­nesse of the Lord to thee by making it a meanes to bring thee to repentance, and to humble thee before him in the acknowledgement of thy faults.

18. Who in so doing as hee hath18. For hee maketh sore, and bindeth up: he woundeth, and his hands make whole. plagued thee for thy pride, so will he upon thy humiliation take away thy smart, and turne all thy wo into weale.

19. Be thy troubles multiplyed to19. Hee shall deliver thee in six troubles: yea, in seven there shall no evill touch thee. never so great a number, if thou hum­blest thy selfe under his hand, he shall deliver thee from them all, and thou shalt be sure of a happy issue, though for present they increase upon thee.

20. For take but this course, and then20. In famine he shall redeem thee from death: and in warre, from the power of the sword. in the greatest mortality of famine, though thou wert at deaths doore, yet [Page 36] shall he deliver thee, and in all devou­ring war where thousands presuming of their owne strength and courage are slaine, yet by an humble dependance upon God shalt thou be preserved.

21. Yea, it shall shield thee from21. Thou shalt be hid from the scourge of the toung, neither shalt thou be affraid of destruction when it commeth. every evill, even from the very re­ports of slanderous and back-biting tongues, to which all men are obnoxi­ous: neither shalt thou feare at the reproach of the greatest destruction, when every man else shall tremble.

22. But in stead thereof through22. At destruction and famine thou shalt laugh, neither shalt thou be a­fraid of the beasts of the earth. tranquillity of minde, and security in God, thou shalt set at naught the things which are most terrible to other men, to wit, the sword and famine, neither shalt thou feare the power of any crea­ture under heaven to doe thee harme.

23. For hereby thou art reconci­led23. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. to God, and art at one with him, and if so, who dare be against thee, or what can hurt thee? Nay, the most senselesse and unreasonable creatures, whose benefit and obedience sin hath lost our right to, and turned into re­bellion, shall then be so farre from working thee evill, as that they shall become Gods instruments, and joyne together for thy use and service.

24. And moreover, hereby thou24. And thou shalt know that thy taber­nacle shall be in peace, and thou shalt visit thy habitation, and shalt not sinne. shalt finde a wonderfull change; for [Page 37] by taking this course, thou shalt assu­redly have peace, and be wholly re­stored to thy former condition, thine owne eyes shall see it; and further, thou shalt have this benefit which a­bove all is most to be set by, thou shalt then cease to sin, and no more forget thy selfe towards God as before.

25. And withall, thou shalt live to25. Thou shalt know also that thy seed shall be great, and thine off­spring as the grasse of the earth. see thy children which now God hath taken from thee, restored to thee in a farre greater number.

26. And also in so doing thou shalt26. Thou shalt come to thy grave in a full age, like as a shocke of corne commeth in in his sea­son. prevent the Lord, and not provoke him thus to cut thee off in anger; but for all this shalt live to be crowned with a hoary head, and shalt go downe into thy grave in a compleate age, like as a shock of corne is inned into the barne in its due ripenesse.

27. Be sure that this is the onely27. Lo this, wee have searched it, so it is; heare it, and know thou it for thy good. way; for it hath ever beene found so by all, and can be denied of none, give heed to it therefore, and make use of it for thy good, to order and steere thy course by, if ever thou wouldest land safe out of the troublesome sea of these thy miseries.


1. ELiphaz having thus ended his1. But Iob answered, and said, speech to Job, partly consist­ing of reproofe, and partly of advice; Job replies as followeth:

2. Thou blamest me for bewailing2. Oh that my griefe were throughly weigh­ed, and my calamity laid in the balances together! my selfe, when as wo is me, my griefes are an insupportable burthen, as thou wouldest soone perceive, didst thou but feele the weight of them all toge­ther as I doe.

3. Being for number and weight3. For now it would be heavier than the sand of the sea, therefore my words are swallowed up. like the very sand of the sea, dost thou blame mee then for bewailing, seeing my affliction is so exceeding great that I want words to complaine enough?

4. For the grievous paines which I4. For the arrowes of the Almighty are with­in me, the poison where­of drinketh up my spi­rit: the terrours of God doe set themselves in aray against me. endure are as so many poisoned ar­rowes shot into me, and that by the Almighty hand of God himselfe, which have diffused their venom into all the parts of my body and soule, and have even spent and wasted my spi­rits and strength with their intolerable griefe; for all the terrible afflictions and affrightments of God, have joynt­ly in flesh and spirit combined and set themselves in battle aray against mee.

[Page 39]5. Is it not naturall for every thing wilde or tame to lament it selfe in case of necessity and why then will not you5. Doth the wild Asse bray when hee hath grasse? or loweth the Oxe over his fodder? allow me that liberty, but condemne mee for that which is naturally com­mon to all creatures, especially in this my extreme misery?

6. And doth not sense and experi­ence teach you your selves, that no un­savory thing can be relished without6. Can that which is unsavory be eaten with­out salt? or is there any taste in the white of an egge? some seasoning, neither can a man force his appetite to thinke that to be tastefull which is not so.

7. And is not this my case? for those very things, which heretofore my soule durst not so much as thinke up­on;7. The things that my soule refused to touch, are as my sorrowfull meate. is it not now forced (with what sorrow and griefe you may imagine) continually to feed upon them? And will you then be so unnaturall and un­reasonable as to force me unsensibly to swallow downe these afflictions which are so painfull, and not give me the li­berty to season my unsavory torments with a little needfull lamentation?

8. But seeing you will not grant me liberty, I must be forced to take it; for seeing I can have no other reliefe, I8. O that I might have my request! and that God would grant me the thing that I long for! must speake my minde. O therefore that I might have my request, and that the Lord would grant mee the thing that I long for.

[Page 40]9. Even this, That it would please9. Even that it would please God to destroy me, that hee would let loose his hand and cut me off. him to destroy mee at once, that hee would no longer restraine his hand from making an end of mee, but that he would graciously dispatch me out of these torments.

10. If I could but gaine this at his10. Then should I yet have comfort, yea, I would harden my selfe in sorrow; let him not spare, for I have not con­cealed the words of the Holy one. hands, to hope to be dispatched by these tortures, that I might come to be judged of God, and not of men, then would I even joy in them, and be so farre from being discouraged, as that they should animate mee in hope of mine end by them; neither would I intreat the Lord to spare mee, but would thinke them, the worse the bet­ter; for I feare not to appeare be­fore God, because I know my consci­ence acquits me as having been faith­full in the sincere delivery of his truth to all that I have spoken to, how ever you may judge of it.

11. Doe you blame me for desiring11. What is my strength, that I should hope? and what is mine end, that I should pro­long my life? to be dissolved, when as alas, what is my strength, compared with these in­supportable miseries, that I should thinke my selfe able to hold out under them, or hope for long life? and what evill can there be in mine end, that I should desire to prolong my life?

12. Sure you take mee not to be12. Is my strength the strength of stones? or is my flesh of brasse? made of flesh, or if so, yet not to be [Page 41] sensible that thinke me able to beare these burthens without bemoning my selfe.

13. Me thinkes you should thinke13. Is not my help in me? and is wisdome dri­ven quite from me? mee best able to judge of mine owne estate, and best to know my remedy, except you thinke mee deprived of mine understanding.

14. It is the Lords will and com­mandement;14. To him that is af­flicted, pity should bee shewed from his friend; but he forsaketh the feare of the Almighty. that to him that is affli­cted, pity should be shewed from his friend; but thou, whom I have alwaies taken for my friend, hast forsaken the feare of the Lord, and hast falsified thy duty to me herein, whilest that thus in stead of comforting me, thou condem­nest mee.

15. You whom I esteemed as my15. My brethren have dealt deceitfully as a brook, and as the streame of brookes they passe a­way. brethren, have approved your selves but hollow in friendship to mee; for because I have alwaies taken you for my friends, and have found you here­tofore in my prosperity to stand me in stead, I was in hope to have had sup­ply of comfort from you in this my need; and now you faile me, even like so many land-floods, which when a man hath use of water afford none.

16. For though in the winter sea­son,16. Which are blackish by reason of the yce, and wherein the snow is hid. when waters abound, they make shew to befriend us, and by their yce seeme to be our storehouses of pre­serving [Page 42] snow and water against the scorching time of sommer.

17. Yet when sommer comes, they17. What time they wax warme, they vanish: when it is hot, they are consumed out of their place. themselves grow sensible of the heat, and in stead of yeelding the refreshing they promised, as the heat of the Sunne increaseth, so they waste away by degrees, till at last, then, when there is most need they vanish quite away as if they had never beene.

18. They either finde new waies to18. The paths of their way are turned aside; they goe to nothing and perish. bestow themselves, not keeping their wonted course, but are drunke up of the earth, or else are utterly exhausted and dried up of the Sunne.

19. This the Caravan or company19. The troupes of Tema looked, the com­panies of Sheba waited for them. of Merchants that trade unto Tema, and also those which traffique unto Sheba, have experience of, as they tra­vell through the hot desart countries of Arabia; for whereas in the winter time they have seene and travelled over frozen waters, they conceived hope to finde refreshing from them as they come that way in Sommer.

20. But when as in Sommer they20. They were con­founded because they had hoped; they came thither, and were asha­med. had travelled farre in confidence of them, and approching thither, where they hope to have them, they finde themselves miserably disappointed, and in so much the worse case, because they trusted in them, and then they are [Page 43] angry and ashamed at themselves for their owne credulity and improvi­dence to relie upon them.

21. Such like are you to mee; for21. For now ye are no­thing; yee see my casting downe, and are afraid. whereas I put my confidence in you, because of your former seemingnesse, now that I have use of you, you stand me in no stead, but have utterly decei­ved my hopes of kindnesse and conso­lation from you, and because you per­ceive the Sunne of affliction to be risen upon me, and feare, if you should shew your selves the same to mee as hereto­fore, I might prove a burthen to you; therefore you turne strangers to me.

22. Me thinkes you might afford22. Did I say, Bring unto mee? or give a re­ward for me of your sub­stance? me a few comfortable words, seeing that I neither am, nor desire to be any otherwaies beholden to you; I am sure I have given you no such cause to feare me, as should move you to as­sume this distance; for though indeed I be in want, yet I have begged no­thing of you to cause you to be thus weary of me.

23. Neither have I beene trouble­some23. Or deliver mee from the enemies hand? or redeeme mee from the hand of the mighty. or chargeable to you in all my sufferings, either for rescue or ran­some of me, or any thing that is mine out of the enemies or oppressors hands.

24. I wonder wherein I should de­serve24. Teach me, and I wil hold my tongue: and cause mee to understand wherein I have erred. so ill of you, I would be loth to [Page 44] excuse my selfe in any thing wherein I justly deserve to be blamed; there­fore if you will undertake to shew me my errour, I will be willing to learne, and ready to heare, so that you can justly demonstrate to me wherein I am faulty.

25. For grave, modest, and just re­proofe25. How forcible are right words! but what doth your arguing re­prove? carries authority with it, and shall ever prevaile with me; but how unconsonant to a right reprehension hath your discourse beene, being com­posed of nothing but untrue argu­ments, issuing from inconsiderate mis­prision?

26. And doe you imagine that that26. Doe yee imagine to reprove words, and the speeches of one that is desperate, which are as wind? which I have said, either concerning my selfe or my misery, is but so many idle and hasty words, and doe you re­prove mee thereafter, or thinke you they are meerely the fruits of a braine­sicke head, begotten by my desperate fortune, and so value them as wind?

27. Truly in so doing you are both27. Yea, yee over­whelme the fatherlesse, and you digge a pit for your friend. most uncharitable, and not unlike them that oppresse the fatherlesse by adding misery to misery in your unjust condemning me for my speeches and necessary complaints, and most un­righteous, even as they that betray the trust of a friend to his utter undoing, in going about to overthrow my only [Page 45] support by disputing against my up­rightnesse.

28. Now therefore be better advi­sed,28. Now therefore be content, looke upon me, for it is evident unto you, if I lie. and be no more so rash to con­demne me, but consider me well, both what I am, and what I have said, and you will easily be satisfied, that I speak the truth in sobriety and knowledge of my selfe.

29. Bethinke your selves I pray you29. Returne, I pray you, let it not be iniqui­ty; yea, returne againe, my righteousnesse is in it. of the cruell wrong you have offered me, I wish it for your own good, lest it prove your sinne, and procure your punishment; yea, I advise you againe to charge me no more so unjustly, but consider that you lay my very righte­ousnesse at stake (which is my onely prop in this my misery) than which you cannot doe me a greater injury.

30. When thus you charge mee30. Is there iniquity in my tongue? cannot my taste discerne per­verse things? with sinfull speeches, as if I had no conscience nor feare of God to awe me from uttering perverse, unjustifi­able things in my owne behalfe.


1. FOr I doe but aske you this1. Is there not an ap­pointed time to man up­on earth? are not his daies also like the daies of an hireling? question; Is not death ap­pointed by God to every man, and whilest hee lives here, does not he [Page 46] spinne out his life in toile and trouble like a hireling?

2. Now then, as it is naturall for a2. As a servant earnest­ly desireth the shadow, and as an hireling loo­keth for the reward of his worke. servant (nor can you blame him for it) being toiled out with the labour and heat of the day to desire earnestly the approach of the night to give him ease and refreshing, and as it is common with every poore labouring man to long for the end of his worke, that he may receive his reward and freedome from his toile.

3. Even so is the case with me, and3. So am I made to possesse moneths of vani­ty, and wearisome nights are appointed to me. worse; for whereas their toile is mea­sured by the day, my misery is inces­sant, measured by whole moneths, and that without so much as the intermis­sion of nights.

4. For night and day are alike toil­some4. When I lie downe, I say, when shall I arise, and the night be gone? and I am full of tossings to and fro unto the daw­ning of the day. to me, in so much that I can take no rest, nor finde no ease, but so soone as ever I dispose my selfe to sleepe, my easelesse mind presently growes wea­ry and restlesse, longing for day that the night were over, which is full of nothing but disquiet and continuall tossings to and fro quite throughout.

5. And you your selves cannot but5. My flesh is clothed with wormes and clods of dust, my skin is bro­ken, and become loath­some. see in what miserable estate I am, be­yond all compare; for it is apparant how that my body, even now, whilest I am alive, is overrunne with wormes, [Page 47] and as with a garment am I covered over with scabbie clods of dirt and dust congealed in ulcerous matter which issueth from my sores, which together with my skin is chopped and broken (as the earth in drought) in most lothsome and formidable man­ner.

6. Why then should not I desire an6. My daies are swifter than a weavers shuttle, and are spent without hope. end, seeing my miseries crave it, and every thing tendeth toward it; for you see evidently how all my former daies of prosperity are in a moment quite dispatched, and those that remaine, you see them also waste without all hope of ever being better.

7. Consider therefore these two7. O remember that my life is wind: mine eye shall no more see good. things: to wit, The extraordinary end that my former daies have received, how like a puffe of wind they are sud­denly blowne over, and that withall I am never like to see more good in this life.

8. Hee that hath seene mee in my8. The eye of him that hath seene mee shall see me no more: thine eyes are upon mee, and I am not. prosperity, shall never see mee so a­gaine, thou thy selfe seest how irrepa­rable my state is; so that I have rea­son to expect and looke for no other than an absolute conclusion.

9. For as the cloud is consumed by9. As the cloud is con­sumed, and vanisheth a­way: so hee that goeth downe to the grave, shall come up no more. degrees till it vanish quite away, so he that is going by degrees toward his [Page 48] grave, as I am, must needs looke for no recovery but necessarily expect a finall determination.

10. Which shall certainly conclude10. Hee shall returne no more to his house, nei­ther shall his place know him any more. him never to enjoy any part of his for­mer condition againe.

11. Seeing therefore that death by11. Therefore I will not refraine my mouth, I will speake in the an­guish of my spirit, I will complaine in the bitter­nesse of my soule. Gods appointment must certainly be the end of these, I will not spare to presse him to hasten it, but will lay my misery open to the uttermost, and by all the arguments I can use, will seeke to obtaine it speedily.

12. Am I of so robustuous and un­tamable12. Am I a Sea, or a Whale, that thou settest a watch over me? a disposition, that thou must needs hold me in with such sharpe and mighty afflictions?

13. In so much that when I dispose13. When, I say, my bed shall comfort me, my couch shall ease my com­plaint: my selfe to sleepe in hope to find some ease, and to gaine some small intermis­sion of my torment:

14. Even then thou disappointst my14. Then thou scarest me with dreams, and ter­rifiest mee through visi­ons. hope, interrupting my sleepe with frightfull dreames and visions, letting me take no rest.

15. So that if I might be mine own15. So that my soule chooseth strangling, and death rather than my life. carver, I would choose the very worst of deaths, so that I might but be sure to die rather than to live any longer in these intollerable pressures.

16. Which makes life (how plea­sing16. I loath it, I would not live alwaies: let me a­lone, for my daies are va­nity. soever to others) to be most irke­some [Page 49] to mee, in so much as though o­ther men could be content to live al­waies, yet am I of a quite differing mind, wishing rather not to live at all: and therefore I pray thee, O Lord, pro­long not my life, but give way to my miseries to make an end of mee, see­ing that all the remainder of my life must needes be empty of content and full of vexation.

17. Lord what is man? is he any17. What is man, that thou shouldest magnifie him? and that thou shouldest set thine heart upon him? better than a thing of naught, which thou thus seemest to esteeme and make such account of?

18. Exercising a continuall provi­dence18. And that thou shouldest visit him every morning, and try him e­very moment. over him for his daily preserva­tion, not suffering him rather to turne to dust, as else hee would, and exerci­sing him under long and lingring af­flictions, not dispatching him at once, as if thou wouldst, thou couldst?

19. How long wilt thou hold on19. How long wilt thou not depart from mee, nor let me alone till I swal­low down my spittle. this extremity, affording me no release, not so much as a breathing while, or whilest I might swallow my spittle?

20. Wouldst thou by these tortures20. I have sinned, what shall I doe unto thee, O thou Preserver of men? why hast thou set me as a marke against thee, so that I am a burthen to my selfe? racke the confession of my sinnes out of me? I confesse Lord, I am a sinner, but alas, what recompence can I make thy justice by my suffering? it is not in me to expiate my owne sinne; it is thy mercy onely must save and acquit me, [Page 50] for thou art the one Saviour, why then doest thou, as it were, try thy skill and power upon mee in my exquisite tor­ments, so that I am become a very bur­then to my selfe.

21. And dost not rather according21 And why dost thou not pardon my trans­gression, and take away mine iniquity? for now shall I sleepe in the dust, and thou shalt seeke mee in the morning, but I shall not be. to thy gracious nature give some com­fortable and refreshing testimonies of the pardon of my transgressions, and the doing away of mine iniquities, that so I may praise thee before the Sunne of my life be quite set, and I lie downe in the grave; for now I shall die, and then when thou lookest to receive thy morning sacrifice of praise, as afore­time, I shall not be found to give it thee.


1. BIldad the Shuhite another of1. Then answered Bil­dad the Shuhite, and said, Jobs friends, having all this while given eare to the reply which he made to Eliphaz, at last inter­posed himselfe, and said:

2. How long wilt thou persevere2. How long wilt thou speake these things? and how long shall the words of thy mouth be like a strong wind? to take such liberty of language to­ward God, and by thy violent passions, and storming speeches bring upon thy selfe fierce destruction.

[Page 51]3. Wilt thou make God to be un­righteous3. Doth God pervert judgements? or doth the Almighty pervert Ju­stice? in judgement, and the Al­mighty to goe against the rules of ju­stice, by conceiving him to inflict pu­nishment and not for sinne?

4. Take heed what thou doest, and4. If thy children have sinned against him, and he have cast them away for their transgression: be not stubborne; but confesse the Lord to be just, although (thy children having sinned against him) hee hath suddenly and in his fierce displeasure, even utterly thus cut them off for their transgression.

5. And make timely use of it for5. If thou wouldest seeke unto God betimes, and make thy supplica­tion to the Almighty. thy selfe; let it move thee before it be too late, whilest God in mercy gives thee time, to lay aside thy stubborn­nesse, and to repaire unto him in hum­ble confession, and with supplication of his pardon for thy owne sinne.

6. And doubt not, but if thou dost6. If thou wert pure and upright, surely now he would awake for thee, and make the habitati­on of thy righteousnesse prosperous. now turne unto the Lord in sincerity by repentance, not justifying thy selfe, but confessing thy sinnes unfeigned­ly, without hypocrisie, which hath brought this punishment upon thee from the Lord, hee would not any lon­ger thus forget thee, but would cer­tainly remember thee in mercy, and make thee and all that belongs unto thee prosperous and blessed.

7. And though thou art now but7. Though thy begin­ning was small, yet thy latter end shall greatly increase. poore and miserable, yet then shouldst [Page 52] thou see the power of the Lord bring­ing to passe a wonderfull alteration in thy behalfe, by making thee both rich and happy.

8. And that thou maist be the bet­ter8. For enquire, I pray thee, of the former age, and prepare thy selfe to search of their fathers. perswaded to believe mee, and to take this course: consider and call to minde all the former ages of our long­lived forefathers from the beginning of the world.

9. For wee desire not to oversway9. (For we are but of yesterday, and know no­thing, because our daies upon earth are a shadow) thy faith by our owne testimony, who in comparison of our fathers are of no experience nor knowledge by reason of the shortnesse of our lives now, to what theirs was then.

10. And therfore I gladly put thee o­ver10. Shall not they teach thee, and tell thee, and utter words out of their heart? to the testimonies of former times, wherat thou canst not, except for par­tiality, and they will all teach and tell thee, and bona fide confirme unto thee, the very same which I have said, How that God never punished any but for their sin, nor rejected a penitent person

11. And look how ordinary a thing11. Can the rush grow without mire? can the flag g [...]ow without wa­ter? it is for a mis-rooted rush that quickly springs up out of a little moisture, but not much mire, or the flag that growes without the river in some little quan­tity of water.

12. Even then, when it flourisheth12. Whilest it is yet in his greennesse, and not cut downe, it withereth before any other herb. most and promiseth best unexpected­ly [Page 53] to wither and die (the moisture which should feed it, being exhaled and dried up) without any hand cut­ting it downe before other herbes of lesse shew but better rooting.

13. So usuall a thing it is with God13. So are the paths of all that forget God, and the hypocrites hope shal perish. to overthrow the prosperous estate of all such as walke not humbly, nor thankfully before him, & to cause the ungrounded hopes of the hypocrite strangely by his immediate hand to pe­rish, because he was not rooted on God.

14. The foundation which he hath14. Whose hope shall be cut off, and whose trust shall be a spiders web. laid to himselfe to hope and trust in, being rotten and unsound, shall faile him, God shall violently destroy it, and suddenly sweepe it quite away by his just iudgement.

15. He shall repose great confidence15. He shall leane up on his house, but it sha not stand; hee shall hold it fast, but it shall not en­dure. in the felicity of himselfe, and his po­sterity, but it shall vanish, he shall pro­mise himselfe a perpetuity of it, but it shall quickly have an end.

16. Like a tree in sommer he makes16. He is green before the Sun, and his branch shooteth forth in his garden. a faire shew whilest the sun of prospe­rity shines upon him; and growes luxu­riantly eminent in the place where he lives, whilest hee remaines rooted in prosperity and pleasure.

17. Possessing himselfe amply and17. His roots are wrap­ped about the heape, and seeth the place of stones. securely of all earthly happines, leng­thening his teather to the very utter­most [Page 54] bounds thereof; like a flourish­ing tree, whose roots are deepely in­trenched, and strongly incorporated into the ground, and which spread themselves so farre as ever there is any earth to receive and nourish them.

18. But for all that, when the time18. If he destroy him from his place, then it shall deny him, saying, I have not seene thee. comes that God will destroy and roote him out, the very place where he thus grew shall spew him out, and by any remaining symptome shall not so much as be acknown that ever he was there.

19. This is the upshot of an hypo­crites19. Behold, this is the joy of his way and out of the earth shall others grow. happinesse, and this is his porti­on at last, that both he and all that was his shall come to ruine, whereas others by the blessing of God shall grow great out of a little.

20. For the case is otherwaies with20. Behold, God will not cast away a perfect man, neither will he help the evill doers. the humble and upright man. God will not rejected him, nor leave him succourlesse, no more then hee will have pity upon the proud presumptu­ous hypocrite.

21. But will be sure to remedy thy21. Till hee fill thy mouth with laughing, and thy lips with rejoy­cing. afflictions, and not to leave thee till he have advanced thee from this lowest step of misery, to the highest step of consolation, if thou wilt but take this way of humbling thy selfe in confes­sion and supplication before him.

[Page 55]22. Then shall all thine enemies (who22. They that hate thee shall be cloathed with shame, & the dwel­ling place of the wicked, shall come to nought. now are risen by thy downefall) be as thou art, stript naked of all their glo­ry; and thou thy selfe restored, and this thy becomming righteous shall make the Lord punish their wicked­nesse committed against thee with the same desolation that now hee hath brought upon thee, even with the ruine of them and theirs.


1. THen Job answered Bildad al­so,1. Then Job answered and said; and said;

2. You have misunderstood2. I know it is so of a truth: but how should man be just with God? mee, if you have thought me proudly to contend with God, or that I had meant to justifie my selfe before him, by what I have said, as if I tooke my selfe to be without sinne in his sight, whereby to have deserved these plagues; for I both know and yeeld it to be true which you say, that Gods afflictions imports us to be sinners, but would you not have a man know him­selfe to be righteous, except hee know himselfe to be without sin? this were utterly to overthrow the consolation of the godly; for how is it possible for [Page 56] any man in such a way to appeare just before God?

3. Who, if any should be so foolish3. If hee will contend with him, he cannot an­swer him one of a thou­sand. as to thinke so of himselfe, is able quickly to stop his mouth, by objecting infinite sinnes and failings against him, one whereof hee is not able to answer.

4. And as he is thus transcendently4. He is wise in heart, and mighty in strength; who hath hardned him­selfe against him, and hath prospered? holy and righteous, so hee is able to judge otherwaies of us, and of our acti­ons than we can: and besides all this, his greatnesse and might also, as well as his wisdome and holinesse is infinit­ly beyond us; All this I know, and therefore I am not ignorant, how that no man can put himselfe into the lists to justifie himselfe, and contest against God, but hee shall come off with sinne and shame.

5. Seeing how farre the Lord in5. Which removeth the mountaines, and they know not; which over­turneth them in his an­ger. his hidden wisdome, and secret waies of proceeding transcends us, oft-times manifesting his anger, even upon un­sensible things; as in over-throwing the mountaines without rendering a reason.

6. And by mighty earth-quakes, dis­locating6. Which shaketh the earth out of her place, and the pillars thereof tremble. the globe of the whole earth, staggering the very centre it selfe, whereon it is established.

7. Commanding also the Sun con­trary7. Which comman­deth the Sunne, and it ri­seth not; and sealeth up the stars. to his course to stand still, and it [Page 57] obeys, and dares not doe its office to the day, neither the stars to the night when he forbids.

8. Nor am I ignorant of the mani­festation8. Which alone sprea­deth out the heavens, and treadeth upon the waves of the Sea. of his mighty power in his glorious workes, in that hee alone spreads forth the spacious Canopie of the heavens, and commands the furi­ous Seas.

9. And framed the glorious con­stellations9. Which maketh Ar­cturus, Orion, and Pleia­des, and the chambers of the South. in the heavens to their ends and purposes, appointing the more re­markeable ones, to order and distin­guish the foure grand seasons of the yeere by their appearance; as Arctu­rus the Autumne, Orion the Winter, Pleiades (or the seven stars) the Spring, and those more remote Southern stars, Midsommer; for so they take their turnes.

10. And is infinite in works, and10. Which doth great things past finding out, yea, and wonders with­out number. wonders beyond any mans capaci­ty.

11. And therefore I know my selfe11. Lo, he goeth by me and I see him not: hee passeth on also, but I perceive him not. and my reason and understanding to be as unable to judge of his works and waies, though they be both reason­able and just, as my bodily eyes are to see him which is invisible, though neer unto me, and conversant about me.

12. And also I know that there can12. Behold, he taketh away, who can hinder him? who will say unto him, what dost thou? be no man, either so powerfull to [Page 58] with-hold what he is minded to take from him, nor yet so righteous to que­stion him for it, seeme it never so strange.

13. And I know too, that hee pur­posely13. If God will not withdraw his anger, the proud helpers doe stoupe under him. continueth his anger upon proud contenders and disputers, till hee have convinced them, of their in­sufficiency, and compelled them to stoope to him.

14. And seeing I both know, and ac­knowledge14. How much lesse shall I answer him, and choose out my words to reason with him? all this, to wit, Gods righ­teousnesse, wisdome and power to be thus transcendent to mans, I would have you know, that I am farre from contending against God, or justifying my selfe before him.

15. Whom, I know so well, that15. Whom, though I were righteous, yet would I not answer, but I would make supplica­tion to my Judge. there is not that thing, be it never so righteous in my conceit, wherein I would dare to justifie my selfe be­fore him: but in stead thereof, I would humble my selfe, and suppli­cate his grace, knowing God to be my Judge, whose eyes are so farre brighter and purer than mine.

16. And though I should have bin16. If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voyce. so foole-hardy, to have challenged God to discusse my righteousnesse, and hee had done it; yet have I small cause to believe hee found me righ­teous.

[Page 59]17. For his hand is as heavie upon17. For he breaketh me with a tempest, and multiplieth my wounds without cause. me now, as ever, continuing the same tempestuous stormes against mee still, without any mitigation, or so much as she wing me a reason why he thus mul­tiplies miseries upon my head, and is so extreme against mee.

18. Not giving mee so much as any18. Hee will not suf­fer me to take my breath, but filleth mee with bit­ternesse. the least respite or intermission, but in­cessantly pursuing me with calamities.

19. So that I have little reason to contest against his power, that know19. If I speake of strength, lo, he is strong; and if of judgement, who shall set mee a time to plead? it better than my body, or to answer the sute against him whom I know so well to exceede in justice and judge­ment; for the making good whereof, I am sure there is none will be my surety.

20. If I should undertake to justi­fie20. If I justifie my selfe, mine owne mouth shall condemne me: if I say I am perfect, it shall also prove me perverse. my selfe, God in interrogating me upon particulars would make mine owne mouth condemne and witnesse against mee, and for him; if I should stand upon my perfection with him, he would shew such cause to the contra­ry, that he would make me with mine owne lips, pronounce my selfe faulty, and a foole for mine undertaking.

21. Yea, if I were so blind as to see21. Though I were per­fect, yet would I not know my soule: I would despise my life. nothing blame-worthy by my selfe, yet knowing God as I doe, I would not believe mine owne heart, nor know [Page 60] mine owne soule upon termes of inno­cencie, but would attribute it to mine ignorance, and in the matter of justifi­cation would utterly disclaime the in­nocencie of my life and conversa­tion.22. This is one thing, therefore I said it; he de­stroyeth the perfect and the wicked.

22. But notwithstanding, yet is the point true which I have maintained, to wit, That God in his outward pro­ceedings & dispensations, maketh no difference many times, but scourgeth and takes away both the upright and the wicked alike: and therefore doe I still affirme, that because of mine af­flictions, you have no just cause to judge and condemne me for an hypo­crite, or wicked person.23. If the scourge slay suddenly, he will laugh at the triall of the inno­cent.

23. In regard that daily experience contradicts your rule (wherewith you ignorantly limit and measure Gods proceedings) palpably evidencing, That God exempts not the upright from afflictions, no, not from his sud­denest and most remarkable judge­ments, but that in these outward things all comes alike to all: God scorning the allegation of innocency, or the ju­stification and plea of the most up­right man breathing, in the way of ex­emption or prevention of these his just and wise dispensations when he plea­seth to inflict them.

[Page 61]24. As also it is not apparant how24. The earth is given into the hand of the wic­ked: he covereth the fa­ces of the Judges there­of; if not, where, and who is he? the honour and pleasure of the world is transferred upon the worser sort of men, that are wicked, and abuse it, when in the meane time, those that to us seeme deservedly to be respected and honoured for their wisdome and uprightnesse are despised and disgra­ced, and pray you, how, or by whom comes it to passe, but by Gods all-dis­posing hand? so that you must either grant what I say, or deny common ex­perience and Gods providence.

25. 26. And may not I my selfe passe25. Now my daies are swifter than a post: they flie away, they see no good. as a lively paterne of Gods proceeding in this kind; For what availeth my up­rightnesse in this day of my visitation?26. They are passed away as the swift ships: as the Eagle that hasteth to the prey. hath not God (who in all the former part of my life, made me honourable among men, notwithstanding it) now laid all mine honour in the dust, even in a moment, and given the wicked leave to trample on me?27. If I say, I will for­get my complaint, I will leave off my heavinesse, and comfort my selfe:

27. And hath hee not so bitterly afflicted mee, that if I goe but about to seeke a little ease or comfort.

28. The sense and weight of mine28. I am afraid of all my sorrowes, I know that thou wilt not hold me innocent. accumulated sorrowes, straight-way affright me, and tell mee it is in vaine, assuring me, that the Lord, according to his high and just prerogative, hath chosen mee out to be the example of [Page 62] this age to shew forth his transcendent righteousnesse upon, notwithstanding my uprightnesse.

29. And truely, Lord, if thou beest29. If I be wicked, why then labour I in vaine? pleased to goe this way to worke with mee, to set thy selfe in the rigour of thy Justice to finde out my sinnes, and so to judge me according to my wic­kednesse: In vaine then I confesse, Lord, doe I seeke to comfort my selfe; for in thy sight no flesh can be justified and acquit.

30. For though I could prove mine30. If I wash my selfe with snow-water, and make my hands never so cleane; innocency never so, and that I were in mine owne account and the worlds blamelesse;

31. Yet art thou able so to lay mee31. Yet shalt thou plunge me into the ditch, and mine owne clothes shall abhorre me. open, if in thy righteous severity thou wilt judge mee, as that I shall appeare monstrously filthy to my selfe and all the world, yea, mine owne very righ­teousnesse wherein I cloath my selfe, shall renounce and abhorre both it selfe and me.32. For hee is not a man as I am, that I should answer him, and wee should come together in judgement.

32. For alas, he being God, judgeth mee with another manner of judge­ment than I can judge my selfe, or then one man can judge another, he seeth further, and knoweth more by mee, than I am able to doe by my selfe be­ing but man, and therefore it were a very vaine thing in me to offer to wage [Page 63] Law with God in mine owne justifi­cation.

33. Neither if I had such a minde,33. Neither is there any daies-man betwixt us, that might lay his hand upon us both. could I be ever the better; for where is there any fit to be umpire betweene us, his way of judging and accusing farre transcending both Angells and men?

34. But if the Lord would deale so34. Let him take his rod away from mee, and let not his feare terrifie mee. graciously with me, as not to proceed against me in the rigour and perfecti­on of his judgement and justice where­at I tremble, and against which I am able to plead nothing for my selfe; and dispute mine uprightnesse with me in your stead as man:

35. Then I durst plead for my selfe,35. Then would I speak, and not feare him; but it is not so with me. and could soone make it appeare, that I am innocent, and no hypocrite, as you would force upon me; but since the Lord is pleased not to go that way to worke, but that he is determined to set himselfe as God against mee, my mouth must needs be stopped.


1. MY anguish drives me to those1. My soule is weary of my life, I will leave my complaint upon my selfe, I will speake in the bitternesse of my soule extremities, that it makes me weary of my life. And see­ing that hitherto I have acknow­ledged [Page 64] my guiltinesse in hope to have found ease thereby, and yet notwith­standing my griefe remaines unasswa­ged: Now therefore I am determined to accuse my selfe no longer before Gods secret Justice, but to seeke mine owne ease by giving vent to mine af­fection.

2. And therefore I will take the2. I will say unto God, Doe not condemne me; shew me wherefore thou contendest with me? boldnesse to enter more familiar par­ley with God, and to intreat of him, That hee will either cease to proceed against mee as a guilty person, being innocent, or else that he will shew me the cause of this his quarrell with me.

3. As first whether he dealeth thus3. Is it good unto thee, that thou shouldest op­presse; that thou shoul­dest despise the worke of thine hands; and shine upon the counsell of the wicked? with mee, because it is either profit or pleasure to him to oppresse mee, which I cannot thinke it is, for it can­not be that God should be a gainer, or should take delight to oppresse, or to reject and despise his owne workman­ship, as I am, especially when as there­by hee shall fulfill the desires, and confirme the unjust surmises of the wicked.

4. Or secondly, Whether is it that4. Hast thou eyes of flesh? or seest thou as man seeth? hee needeth to doe by mee as earthly judges do by malefactours, that is, tor­ture me, to discover the truth, whe­ther I be sincere or no; neither is this likely; for hee hath all-seeing eyes, [Page 65] and therefore need not helps to make discoveries.

5. 6. Neither thirdly is it because he5. Are thy daies as the daies of man? are thy yeeres as mans daies? is mortall and short-lived like man, That hee thus heapeth these punish­ments6. That thou inquirest after mine iniquity, and searchest after my sin? upon me in this sudden and se­vere manner, as if else hee should not have time enough to try me, and to re­venge himselfe upon mee, for the ini­quity and sin which thereby he should discover, for he is everlasting.

7. It is not because thou knowst me7. Thou knowest that I am not wicked, and there is none that can de­liver out of thine hand. not, and therfore wouldst find me out, that thou thus handlest me; for I know thou knowest mee well enough, that I am upright. Neither is it for want of power to make me forth-coming; but of thine owne just prerogative: for were I not approved in thy sight, yet thou hast no need to hold me thus fast in fetters; for thou knowest it is impossible for mee by any meanes to escape thy hands, either by flight or rescue.

8. For I am no stranger to thee, but8. Thine hands have made me, and fashioned mee together round a­bout; yet thou dost de­stroy me. thine own very workmanship, even e­very part and portion of me from top to toe is both created and framed by thee, and none but thee. And yet (strange to consider) for all these rea­sons to the contrary, thou thus de­stroyest mee.

[Page 66]9. But I beseech thee remember9. Remember, I be­seech thee, that thou hast made me as the clay, and wilt thou bring me into dust againe? that as I am the worke of thine hands; so againe, of what matter thou hast made mee; how that originally I am but clay, and what honour and event canst thou expect to follow upon thy fighting against such a worme with these thy omnipotent weapons, but to turne dust into dust?

10. And as in Adam I am but clay,10. Hast thou not powred me out as milke, and cruddled mee like cheese? so alas, thou knowest, how in my selfe I am framed by thee, of a weake and imperfect substance, to wit, the liquid seed of mine immediate parents.

11. From whence, indeed, by thy11. Thou hast clothed mee with skin and flesh, and hast fenced me with bones and sinewes. wisdome and power thou hast made to proceed skin and flesh as clothing to every part of my body, and an orderly juncture of bones and sinewes.

12. In which fabricke of my body12. Thou hast granted me life and favour, and thy visitation hath pre­served my spirit. thus composed in the wombe, thou hast further magnified thy selfe by adding a reasonable soule thereunto, with all requisit & favourable accom­modations for my life and well-being, which very life and soule, as thou only gavest it, so also hast thou alone hither­to preserved it by thy providence and good grace; for it long ere this had been inanimated, hadst not thou kept it alive, by thy carefull preservation, sweet influences, and often visitations [Page 67] of my spirit which thou hast made me sensible of.

13. And therfore I know, that how­ever13. And these things hast thou hid in thine heart: I know that this is with thee. thou seemest outwardly to deale with me, yet thou art secretly mind­full of this fabricke, which thou hast thus built, and that this my spirit is especially pretious with thee.

14. Or in the fourth place, is it as14. If I sinne, then thou markest mee; and thou wilt not acquit me from mine iniquity. they affirme? am I hypocritically sin­full, and therefore doest thou punish me? Indeed if I be such an one, then I know it is true, thou wilt be sure to marke mee and not to let mee escape unpunished.

15. If thou shouldest know this15. If I be wicked, wo unto mee; and if I be righteous, yet will I not lift up my head: I am full of confusion, there­fore see thou mine affli­ction. wickednesse by me, then wo unto me; and though in this sense I know my selfe to be righteous, yet will I not justifie my selfe before thee, because I know my sinnes otherwaies to have deserved thine indignation. And now that I have thus vented my selfe by ex­postulating with thee, I am but the further plunged into confusion, not being able to satisfie my selfe, or to give my minde any ease; so that I see this is not the way neither, but when all is done, I must petition thy supre­macy, and intreat thee with pity to be­hold my misery.

16. For it growes insupportable,16. For it increaseth: thou huntest mee as' a fircce Lion: and againe, thou shewest thy selfe marvellous upon me. [Page 68] thy pursute of mee being so Lion-like extremely fierce and violent: and as if no one torment could be sufficient for thee to plague mee with, thou as­saultst me againe and againe, in a mar­vellous manner to expresse thy wrath upon mee.

17. Thou shewest wonderous en­mity17. Thou renewest thy witnesses againd me, and increasest thine indigna­tion upon me; changes and war are against me. against me, by charging so thicke upon mee with such succession of af­flictions; and store of troubles by thine appointment execute thy severe indignation upon mee: yea, even all variety of evills both severally in their turnes, and joyntly in one set-battle, doe make warre against me.

18. If thou hast conceived such dis­pleasure18. Wherefore then hast thou brought mee forth out of the wombe: Oh that I had given up the Ghost, and no eye had seene me! against mee, why didst thou not rather in thy fore-knowledge, de­cree it, that I should never have beene borne to cause thine anger, or else have died so soone as I had bin born? O that I had beene so happy never to have knowne, or beene knowne of any!

19. The very imagination where­of19. I should have been, as though I had not been, I should have been carried from the wombe to the grave. delights me in this mine extremity, to thinke what happinesse it would have beene to me, either not to have beene at all, or to have beene in such a way, as that my being had been equi­valent to no being, considering that as [Page 69] the wombe delivered me, so the grave should have received me.

20. But seeing thou hast ordered it20. Are not my daies few? cease then, and let me alone, that I may take comfort a little. otherwaies, and that thou hast or­dained mee to live, yet consider that my life is but short, in which time slacke thy hand, and allow mee some little ease and comfort.

21. 22. And cause mee not to die21. Before I go whence I shall not returne, even to the land of darknesse, and the shadow of death; whilest I live, nor to be in darkenesse whilest I enjoy light, seeing ere long I shall sustaine thine indignation in the grave (by the concluding punish­ment22. A land of darke­nesse, as darknesse it selfe, and of the shadow of death, without any or­der, and where the light is as darknesse. of death) certainly never to re­turne againe to life, nor to enjoy this light; where I expect no better than confusion, and an absolute de­privation of the comforts both of life and light; for there I am sure is no vicissitude or order of time be­tweene night and day, but all the comfortable daies of life and pros­peritie shall certainly be turned into uncomfortable lasting darknesse, then which it can afford no other.


1. THen Zophar the Naamathite,1. Then answered Zo­phar the Naamathite, and said, another of Jobs friends, ha­ving been attentive to all that hee had said, in reply to his two former companions, rejoines upon him with another like vexing dis­course, thus:

2. Should we suffer him thus to pro­ceed,2. Should not the multitude of words be answered? and should a man full of talke be justi­fied? and not answer him, but let him thinke to carry the cause of his owne justification by his much speaking, and in the meane time, wee through silence become guilty of his sinne by a tacit consent?

3. Should we swallow such an un­sufferable3. Should thy lies make men hold their peaces? and when thou mockest, should no man make thee ashamed? untruth and not reply, and wouldst thou thus carry it against God and man, and not be made to see thine errour?

4. In maintaining such a blasphe­mous4. For thou hast said, My doctrine is pure, and I am cleane in thine eyes. opinion for true doctrine; That God destroyeth the righteous, and that thou whom God hath so branded for a wicked person, yet dares to af­firme thy selfe not to be wicked?

5. But I could wish that God would5. But oh that God would speake and open his lips against thee! vouchsafe to answer thee in stead of us by his way of conviction, that so [Page 71] thou mightest be made to believe by sense, what now thou wilt not by reason.6. And that he would shew thee the secrets of wisdome, that they are double to that which is! know therfore, that God exacteth of thee lesse than thine iniquity de­serveth.

6. And that hee would but make thee to know what he in his wisdome knowes by thee, then shouldest thou soone be confuted and put to shame, and the vaine imaginations of thine own righteousnes would quite vanish, because then thy conscience would shew thee how that thy sins are infinit more then thou imaginest, so that though now thou complainest of hard dealing, thou wouldest then see that God in justice might deservedly for thy sinnes inflict double upon thee to that thou now sufferest.7. Canst thou by sear­ching finde out God? canst thou finde out the All-mighty unto perfe­ction?

7. Thou hast beene foole-hardy to speake thy minde over-freely concer­ning Gods dealing with thee, and by presumptuous reasonings thou hast thought to plum his depth, and either thou wilt see such cause as thou in thy weake capacity shalt thinke rea­sonable for his thus afflicting thee, or else thou wilt dare to quarrell him; but now vaine man, what art thou the better? hast thou so little reason as to thinke that thou art able to see so into thy selfe as God, and so equall him in wisdome, and fathome his per­fection?

[Page 72]8. 9. Wilt thou offer to give bounds8. It is as high as heaven, what canst thou doe? deeper than hell, what canst thou know? to, and comprehend within thy weake reason the unsearchable wisedome of Gods incomprehensible Judgement9. The measure there­of is longer than the earth, and broader than the sea. and Justice which is of as large and larger extent than heaven and hell, sea and land?

10. If he change his course or way10. If hee cut off, and shut up, or gather toge­ther, then who can hin­der him? of proceedings toward men, either to deliver them into the hands of ene­mies, or if hee will protect and save them, who can controll or hinder him; for hee doth invincibly whatsoever he will.

11. For hee hath both reason and11. For he knoweth vaine men; he seeth wic­kednesse also; will hee not then consider it? justice on his side for what he doth to man, who although by searching hee cannot attaine to know the perfection of the wisdome and righteousnesse of God; yet does God easily know him what ever he thinks of himselfe; how that his best perfection is but vanity: neither (if wee were able to judge a­right) have we reason to think that he punisheth or afflicteth causlessely; for though our selfe-flattery mis-take, yet hee sees wickednesse to deserve it. And thinke wee then that hee should doe well to let us goe on in our errour, and should not rather take notice of it to punish us for it, and to rectifie our judgement in it?

[Page 73]12. For man would have some un­derstanding,12. For vain man would be wise, though man be borne like a wilde Asses colt. pragmatically to discerne and expostulate the waies of God by his weake and shallow reason, though hee be as farre short of conceiving and comprehending them, as the brutishest creature living is to conceive and ap­prehend rationall matters.

13. 14. Therefore be perswaded to13. If thou prepare thine heart, and stretch out thine hands towards him; lay downe the wasters, to give over reasoning the matter, and to beginne now at last to change thy course, and14. If iniquity be in thine hand, put it farre away, and let not wic­kednesse dwell in thy ta­bernacles. in sincerity and humility of heart to submit thy selfe, confessing thy sinnes, and putting them away by repen­tance.

15. For then maist thou with good15. For then shalt thou lift up thy face without spot, yea, thou shalt be stedfast, and shalt not feare. hope and confidence draw neere to God without any check of conscience, and be established in safe condition, and shalt neede to feare neither the continuance nor the returne of these thy troubles upon thee.

16. For in so doing thou shalt be16. Because thou shalt forget thy misery, and re­member it as waters that passe away. restored, and made to remember thy griefes as past, and no longer to feele them as present.

17. And so shall the rest of thy life17. And thine age shall be clearer than the noon­day; thou shalt shine forth, thou shalt be as the morning. which thou givest for lost, be the very prime part of thy time for glory, and thou shalt shine againe in reputation and honour, and shalt appeare in the [Page 74] eyes of all men as the Sunne rising af­ter the departure of a cloudy and dark night.

18. And though heretofore for all18. And thou shalt be secure, because there is hope, yea, thou shalt dig about thee, and thou shalt take thy rest in safety. thy potencie thou hast beene despoi­led of all, yet (hereby) for hereafter thou shalt enjoy both thee and thine in security; for because then thou shalt have God for thy God to rest thy hope upon, who shall so encompasse thee with his safe protection, as if thou dost but digge a place to pitch thy tent in, thou shalt enjoy thy selfe safelier ther­in (than otherwaies thou wouldest doe in a walled Citty.)

19. Nor shalt thou need to secure19. Also thou shalt lie downe, and none shall make thee afraid, yea, ma­ny shall make sute unto thee. thy selfe by watch and ward, because then thou shalt have no cause to feare, for thy very enemies shall make suit for thy favour and protection.

20. But if thou perseverest in thy20. But the eyes of the wicked shal faile, and they shall not escape, and their hope shall be as the giving up of the ghost. wicked way, long maist thou looke for better before thou finde it; for God will never ease thee, till he have hum­bled thee: And therefore, if thou thus continuest, thy hope shall be utterly forlorne, and at an end for any good ever to befall thee.


1. ANd Job answered and said;1. And Iob answered, and said;

2. In the blind confidence2. No doubt but yee are the people, and wis­dome shall die with you. of your owne wisdome you take upon you to condemne me as ig­norant, and to censure that which I have said, to be but as the babbling of a foole, as if none were wise besides your selves.

3. But notwithstanding that you3. But I have under­standing as well as you, I am not inferiour to you: yea, who knoweth not such things as these? thus sleight me, yet am I sure that God hath given me grace to know and un­derstand the truth better than you that are so overweening, and, that you have said nothing hitherto, but what are common things, and which I know as well as you.

4. But it is befalne mee as it is com­mon4. I am as one mocked of his neighbour, who calleth upon God, and hee answereth him: the just upright man is laughed to scorne. in the world: That hee that is poore and in misery, in stead of being comforted, is contemned of his neerest friends, so that the things which I speake are set light by and scorned, and which is worst of all, because of Gods indulgencie to your particulars for present, you are puffed up in your owne opinions, and sticke not also to trample upon, and scoffe at my very innocencie.

[Page 76]5. In so much as now, because I am5. He that is ready to slip with his feet, is as a lampe despised in the thought of him that is at ease. falne into misery, and am neere unto mine end, I must be rejected, as if I were a thing offensive and uselesse, like a candle which is almost consumed to the snuffe, though formerly shining and giving light to others, having now all the light of my former understan­ding quite extinguished, and mine in­nocency condemned for hypocrisie, and I scorned as refuse, and judged as a cast-away in the opinion of these men, and that for no other reason, but because they are in prosperity, and I in adversity.

6. Whereas, alas, their maxime is6. The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth a­bundantly. utterly false; for prosperity is no signe of honesty (and consequently adversi­ty no signe of hypocrisie) as wee may see by daily experience; for who a­bound more in externall felicity than those whom wee see to be notoriously wicked?

7. 8. It is strange you should be ig­norant7. But aske now the beasts & they shall teach thee; and the fowles of the aire, and they shall tell thee. of this common truth, which all the creatures are able to demon­strate; for doe not you see the earth and all the things that are in it given8. Or speake to the earth, and it shall teach thee; and the fishes of the sea shal declare unto thee. for the most part into the hands of the wicked, what large possessions and sumptuous fare they enjoy?

9. And who, I pray, under wilfull9. Who knoweth not in all these, that the hand of the Lord hath wrought this? [Page 77] ignorance, can be said, not to know that it is God who orders it thus?

10. For, is it not hee that dispo­seth10. In whose hand is the soule of every living thing, and the breath of all man-kinde. of every creature, both small and great, better and worse, man or beast?

11. Oh that then you would not be11. Doth not the eare try words, and the mouth taste his meat? so rash to speake, but would let your eares doe their office, and would pon­der what I say! then you could not but conceive that I speake with understan­ding, and that this doctrine of Gods administration of things in this way which I have said, is an undoubted truth.

12. Especially, seeing you are men12. With the ancient is wisdome, and in length of daies understanding. of great yeeres, and therefore cannot but have attained to much understan­ding by observation and frequent ex­perience, and therefore must needes know.

13. That God is often times won­derfully13. With him is wis­dome and strength, hee hath counsell and under­standing. transcendent in his wisedome and power wherewith hee orders and disposeth things; and how that hee brings to passe his ends and purposes in an unknown and incomprehensible way.

14. As may appeare by these fol­lowing14. Behold, hee brea­keth downe, and it can­not be built againe: hee shutteth up a man, and there can be no opening. instances (whereby you shall see that I both know, & acknowledge the unsearchable wisedome and won­derfull [Page 78] waies of God as well as you, in all which he is righteous, (though we know not the reason of them:) For behold, he brings some men, and some things to their utter destruction: for, as that all the wit and power of man cannot repaire them, oft-times so dis­abling a man, that all the helps in the world cannot relieve him.

15. Againe, wee see how various15. Behold, he with­holdeth the waters, and they drie up: also hee sendeth them out, and they overturne the earth. and wonderfull hee is in raine and drought, how by this hee often fa­misheth the earth, and by that he gluts and overwhelmeth it.

16. So that both I and all the world16. With him is strength and wisedome: the deceived and the de­ceiver are his. must needes acknowledge, what hath beene said, not only of the wonderfull power, but also of the unsearchable wisdome of God, if we doe but consi­der these effects aforesaid: But much more if wee well weigh those which follow, which are more strange to rea­son than any thing that hath beene al­leged; and yet I know they are of God too; For it is of his Almighty and wise disposing, even that such a man is a deceiver, and such an one is de­ceived.

17. And that all the eminent and17. He leadeth coun­sellers away spoiled, and maketh the judges fooles. wonderfull changes which wee see in the world doe come to passe: It is of him, that those men, who have beene [Page 79] advanced for their wisdome, and are the bull-warks of a state to keepe out forraigne enemies, are themselves oft­times made a prey; and also that those learned Judges, who by administring right, and maintaining peace, keep the Common-wealth from civill dissenti­on and ruine, doe themselves (when pleaseth him) become fooles, and lose their labour.

18. And that those mighty Mo­narchs,18. Hee looseth the bond of Kings, and gir­deth their loines with a girdle. whose regiment extendeth far and neere, and had much people in subjection, have those bonds loosed wherein they held others, and they themselves become tributary.

19. And so also nationall princes,19. Hee leadeth Prin­ces away spoiled, and o­verthroweth the mighty. hee oft-times causeth them to be o­vercome and disthroned, thus doth he drive the mighty men of the earth into exigents and distresses by his dis­posing power, notwithstanding their confidence in their strength.

20. Or if they trust in their wise­dome20. Hee removeth a­way the speech of the trusty, and taketh away the understanding of the aged. and abundance of Counsellers it is all one; for when he pleaseth, he removes faithfull Counsellers, sending flatterers in stead of friends, and infa­tuates the aged men that are men of experience on whom they build.

21. Nor can the Majesty of their21. He powreth con­tempt upon Princes, and weakneth the strength of the mighty. place secure them; for God when he [Page 76] [...] [Page 77] [...] [Page 78] [...] [Page 79] [...] [Page 80] is pleased to bring his purpose to passe, often makes them notwithstanding their dignities to be despised both at home and abroad. And thus he laieth all their confidences whatsoever in the dust.

22. Nor doe I thinke that hee doth22. He discovereth the deep things out of dark­nesse, and bringeth out to light the shadow of death. these things to exercise a tyrannicall power over his creatures, but that hee hath just reason for what hee doth, though we know it not, which some­times also hee is pleased to discover; for many times wee see what hellish secrets he brings to light, which when we know, we cannot but conclude his righteous judgements.

23. And as thus hee manifesteth23. He increaseth the nations, and destroyeth them: hee enlargeth the nations, and straitneth them againe. his righteous (though transcendent) power and wisdome upon Princes; so also upon people: for how have wee knowne him to increase nations, and anon to ruine them, and to enlarge their reputation and authority, and straightway to diminish it?

24. And lastly, who is it but he that24. Hee taketh away the heart of the chiefe of the people of the earth, and causeth them to wander in a wildernesse, where there is no way. doth dispose the greatest part of the people of the world to have no right understanding, but to waste their lives in errour?

25. Not vouchsafing to reveale to25. They grope in the darke without light, and he maketh them to stag­ger like a drunken man. them the light of truth, but suffering them to go from errour to errour.


1. SO that you may see I am not a1. Lo, mine eye hath seene all this, mine eare hath heard and under­stood it. stranger to the power and wis­dome of God, in his wonderfull ordering and disposing of things, but have taken diligent notice of it in the whole course of my life.

2. And therefore am not to be con­demned2. What yee know, the same doe I know al­so, I am not inferiour un­to you. as one that is ignorant of God by you, that can say no more of him than what I both know and believe, nor to be thought to have spoken what I have said all this while touch­ing Gods dealing with mee, out of an ignorant presumption, but out of a faithfull knowledge both of God and my selfe.

3. In so much as I desire to conferre3. Surely I would speake to the Almighty, and I desire to reason with God. with God in stead of you; for because I know him to be perfectly wise and able to judge aright of things, which I finde you are not.

4. For through your ignorance,4. But yee are forgers of lies, yee are all Phyfi­cians of no value. you create false maximes to judge me by, and so like unskilfull Physicians you administer mistaken physique.

5. O therefore that I could but in­treate5. O that you would altogether hold your peace, and it should be your wisedome! you to be your owne friends and mine, so farre as to keepe silence, [Page 82] wherein you should shew more wise­dome by farre, than in what you have said.

6. And have patience to heare what6. Heare now my rea­soning, and hearken to the pleadings of my lips. I shall say for my selfe against your al­legations, and for your instruction.

7. Know therefore, that wheras you7. Will you speake wickedly for God? and talk deceitfully for him? judge me to sinne against God, in that which I speake for my selfe, the of­fence is on your part; sor how thinke you? Is it not a sinne with unjust ar­guments to patronize Gods justice, and as if hee stood in need of your lies, to plead his cause with forged un­truths?

8. Thinke you to please God by8. Will yee accept his person? will yee contend for God? shewing him any unjust favour in the maintenance of his cause against mee, or, as if hee were too weake to doe it himselfe; therefore doe you thinke to doe him a pleasure in taking upon you to frame arguments for him?

9. Be well advised, Doe you thinke9. Is it good that he should search you out? or as one man mocketh another, doe yee so mock him? that this kind of dealing will hold wa­ter with God, and will you venture him to finde out your colloguing, and by-respects? thinke you by flattery and part-taking to deceive and curry favour with God, as with man?

10. How ever you may thinke you10. He will surely re­prove you, if you doe se­cretly accept persons. doe him acceptable service in these your unjust gratifications, yet assured­ly [Page 83] he will shew that he abhorreth such dealings, and that hee will be main­tained by his own righteousnesse with­out borrowing mens leasings: Nay, and though you doe it with never so plausible reasons in the eyes of men, yet you shall find that he that knoweth the heart, and hateth all accepting of persons, if hee spie unjust partiality there, though never so secret, hee will certainly punish you for it.

11. Shall not the majesty and ex­cellency11. Shall not his excel­lency make you afraid? and his dread fall upon you? of God make you afraid to have such base thoughts of him? and his dreadfull greatnesse affright you out of such low conceits?

12. What? are such fraile creatures12. Your remembran­ces are like unto ashes, your bodies to bodies of clay. as you able to advantage God? who shall your selves be utterly extinct and forgotten as a thing of naught, and whose bodies shall be turned to earth.

13. Pray, vouchsafe me the favour13. Hold your peace, let me alone, that I may speake, and let come on me what will. to hold your peace, and let me speake my mind without interruption, and at my perill be it, take you no thought.

14. Seeing you have so grossely er­red14. Wherefore doe I take my flesh in my teeth, and put my life in mine hand? in what you have said, both con­cerning God and my selfe, and that for certaine it is Gods way to exercise the righteous under afflictions; wherefore then should I be so foolish thus to tor­ment my selfe, and cast away my con­fidence, [Page 84] for any thing that you say,15. Though hee slay mee, yet will I trust in him: but I will main­taine mine owne waies before him. or that I suffer?

15. No, I will never doe it, in so much, as if God should proceed, not onely to lay upon me the extremity of affliction, but should also thereby bring me to deaths doore, yet I would continue to relie upon his mercy, and withall, I would defend mine honest sincerity before him to the last.

16. For I am sure, notwithstanding16. Hee also shall be my salvation: for an hy­pocrite shall not come before him. my extreme affliction, the Lord both is, and will be my salvation, pardoning my sinne, and accepting my person; in confidence whereof, I dare put my selfe into the presence of God, which no hypocrite dare doe.

17. Therefore, doe not rashly cen­sure17. Heare diligently my speech, and my de­claration with your ears. me, but give good heed to that which I speake, and to the professi­on of my faith which I make.

18. For though you through igno­rance18. Behold now, I have ordered my cause, I know that I shall be ju­stified. and prejudice know not how to judge of mee, yet be sure I have exa­mined my selfe, and maturely conside­red mine own case, my faith and good conscience; and therefore whatsoever you think, I know upon good grounds, that for all mine affliction, God doth not punish mee for my sinnes, but that still hee accounts mee innocent and righteous.

[Page 85]19. Whereof I am so confident, as19. Who is hee that will plead with me? for now if I hold my toung, I shall give up the ghost. that I dare encounter any upon this point; and indeed, you have so tormen­ted me by your reasonings, as that if I have not liberty granted me to justifie mine owne innocency, my heart will burst within me.

20. And if it shall please the Lord20. Only do not two things unto mee: then will I not hide my selfe from thee. himselfe to argue this case with me, I will but desire two conditions of him, and then I will not feare even to ap­peare before him.

21. One is, that he would take off21. Withdraw thine hand farre from me: and let not thy dread make mee afraid. from mee this heavie hand of his pre­sent affliction which overwhelmeth me with the violence of it, till my mat­ter be heard: the other is, that hee would give mee courage to beare out this my humble contestation, so as I may not be confounded with the ter­rour of his dreadfull greatnesse so far surpassing mee.

22. Then oppose thou, and I will22. Then call thou, and I will answer; or let me speake, and answer thou me. answer, or let mee speake, and an­swer thou me.

23. Therefore I humbly aske of23. How many are mine iniquities and sins? make mee to know my trans­gression and my sin. thee, is it for any such greatnesse and multitude of iniquities and sinnes (as these men would beare mee in hand) that thou thus afflictest me? Then I beseech thee, make me to know that great transgression and sinne that hath [Page 86] so enraged thee against me; for I am not conscious to my selfe of any such, nor can I make it sinke into my mind, that thou thus afflictest me upon any such ground.

24. And if not, then wherefore dost24. Wherefore hidest thou thy face, and hol­dest me for thine enemy? thou thus terribly frowne upon me, so as to give the world cause to thinke thou hatest me? Alas, am I fit to be esteemed an enemy worthy thy con­testing with?

25. Or dost thou thinke it will be25. Wilt thou breake a leafe driven to and fro? and wilt thou pursue the dry stubble? any glory to thee to try thy strength, and to fight hand to hand with mee, who am a weake and feeble creature, not able to stand against thee, no more than a leafe before the winde, or stubble before the fire?

26. For thou arrestest me with ma­nifold26. For thou writest bitter things against me, and makest mee to pos­sesse the iniquities of my youth. & bitter plagues, and seemest as if thou couldest not be severe enough against mee, and makest mee oft-times to remember my former sinnes of old with fresh feare, as if they were unpar­doned, and as if thou didst lay the pu­nishment of them all on mee now at once.

27. For thou proceedest with all27. Thou puttest my feet also in the stockes, and lookest narrowly un­to all my paths; thou settest a print upon the heeles of my feet. severity against me, as against a grand malefactor, laying mee fast in afflicti­ons, as in stocks, so that I can move no way to finde ease, and hast set, as it [Page 87] were, a watch over me, surrounding me with plagues, lest any way I should get liberty, and followest mee with continuall pursuit as a prisoner that is dog'd at heeles by his keeper from place to place lest he should escape.

28. And now, alas, what glory will28. And hee as a rot­ten thing consumeth, as a garment that is moth­eaten. all this be to thee at last, seeing I a man am not able to stand against thee, but rot and consume away under thy plagues, which wasteth me as a moth wasteth a garment?


1. THou knowst also, that if thou1. Man that is borne of a woman, is of few daies, and full of trouble. didst not use extraordinary meanes against me, yet by my very nature and kind coming of mor­tall parents, I like other men, should in a short time, consume and die; and this life, as short as it is, is also of it selfe full of troubles.

2. We, thou knowest, bring morta­lity2. Hee cometh forth like a flower, and is cut downe: he fleeth also as a shadow, and continu­eth not. and transitorinesse into the world with us, and that little temporall feli­city which wee enjoy, is quickly at an end; for as the flowers, so we have no more than a spring and a fall; or as the shadow of a diall, our lives are con­tinually [Page 88] hasting to their period, and never make stop.

3. And dost thou set thy selfe strict­ly3. And doest thou o­pen thine eyes upon such an one, & bringest me in­to judgement with thee? to view the imperfections of such a creature, and to question mee in the rigour of thy righteous judgement?

4. Why, thou knowest, if thou pro­ceed4. Who can bring a cleane thing out of an uncleane? not one. in that way, I must needs be cast, that am even borne a sinner, as every man else is; for must not a corrupt tree needs bring forth corrupt fruit?

5. But seeing that as we are sinners5. Seeing his daies are determined, the number of his moneths are with thee, thou hast appoin­ted his bounds that hee cannot passe. by nature, so by sinne we are mortall, and that thou hast determined death as a condigne punishment unto man (and so to me) so that he must certain­ly undergoe it at the time appointed by thee, nor is he able to lengthen his life a minute further than thy decree.

6. O then in mercy let that suffice6. Turne from him that he may rest, till hee shall accomplish, as an hireling, his day. thee, and make not his whole life a death, but take thy heavie hand off him, that hee may be able to fulfill his appointed time in thy service here, which is but short.

7. 8. 9. For what will it availe thee7. For there is hope of a tree, if it be cut down, that it will sprout againe, and that the ten­der branch thereof will not cease. to destroy man, seeing it is not with him, as it is with other of thy creatures? for let a tree be felled and though the root thereof lie in the earth (as a dead man does in the grave,) yet there is a8. Though the root thereof waxe old in the earth, and the stock ther­of die in the ground: great deale of difference; for there is [Page 89] hope to him that owneth it that it will spring againe, and be profitable to9. Yet, through the sent of water it will bud, and bring forth boughs like a plant. him, by reason of some sap and moi­sture that it will draw out of the earth, whence it hath his vegetative life and being.

10. But it is quite otherwaies with10. But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? man; for, when hee dieth, the earth, nor nothing else, can contribute any thing to him to make him live againe, or in the least measure be serviceable to his owner here; but on the contra­ry, he consumeth to dust, and becom­meth utterly uselesse: for, when man once gives up the ghost, there is no fur­ther hope of him.

11. For, as the waters which after11. As the waters faile from the sea, & the flood decayeth and drieth up: some exundation of the Sea, or some great river are separated and left (up­on the refluxe thereof) behind the rest upon the land, which cannot returne nor continue, but therefore utterly drieth up and evaporate:

12. So man, having once given up12. So man lieth down, and riseth not, till the heavens be no moret, hey shall not awake, nor be raised out of their sleepe. the ghost, is quite separated from the source of life, never to be united, nor to live againe, till the day of the utter dissolution of all things.

13. O, that this were my lot, and13. O that thou woul­dest hide me in the grave, that thou wouldest keep mee secret, untill thy wrath be past, that thou wouldest appoint mee a set time, and remember mee. that thou wouldest grant me the grave for my portion, so to escape the hor­rours that are upon me, and that (so [Page 90] doing) thou wouldest set downe even what time thou pleasest to raise me out againe, so that thou wouldest but be sure at last to remember me.

14. Then should I thinke my selfe14. If a man die, shall hee live againe? all the daies of mine appointed time will I wait, till my change come. happy, because, if I be once dead, I know I shall no more returne to these miseries, upon which condition, I would be glad to waite with patience what time soever thou shouldest allot me to lie in the grave, in assurance of a happy change to follow.

15. For though thou afflictest mee15. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands. in this life, yet am I sure in the resur­rection to feele thy mercies; so as that when thou callest, I shall not need to feare (as the hypocrites will) to shew my face; for I know that thou thy selfe, for the love thou bearest mee of thy goodnesse, who am thy creature, and one whom thou hast shewne fa­vour, and reprinted thine Image: wilt long after the consummation of my happinesse.

16. And indeed, seeing such happi­nesse16. For now thou numberest my steps: dost thou not watch over my sinnes? would certainly ensue, who can blame me to desire my dissolution, to be rid of this wofull pressure that lies upon me? For now thou persecutest me with thy utmost severity, seeming to take most strict notice of every by­way that ever I have trod, and as if [Page 91] thou didst watch over my sinnes, that not one of them should escape unpu­nished.

17. Thou hast, as it were, sealed17. My transgression is sealed up in a bag, and thou sowest up mine in­iquitie. up and made sure worke with all my sinnes that ever I commited, to have them now forth-comming for the in­crease of my punishment.

18. And now, Lord, if the strong18. And surely the mountaine falling com­meth to nought: and the rock is removed out of his place. mountaines and hard rockes are not able to stand when thou thunderest with thy power upon them, but that they come to nought, and remove out of their place:

19. And if the very stones be worn,19. The waters weare the stones: thou washest away the things which grow out of the dust of the earth, and thou de­stroyest the hope of man. and doe waste with the falling of wa­ters upon them, and that the things that are rooted in the earth cannot re­sist a deluge, but are washt away there­with, what hope then has weake man (such an one as I am) who is neither rocke nor mountaine, stone nor tree, to be able to stand under such an in­supportable power, and overwhel­ming inundation as this of mine?

20. No, it is impossible for him to20. Thou prevailest for ever against him, and hee passeth: thou changest his countenance, and sen­dest him away. sustaine himselfe when thine hand is upon him to destroy him: thou canst not be prevented, but he shall certain­ly, fade away, he himselfe, and all that behold him shall see him consume by the change that thine afflicting hand [Page 92] worketh in his temperament and fea­ture, till at last hee waste away to no­thing.

21. Yea, by reason of his dolour,21. His sonnes come to honour, and he know­eth it not, and they are brought low, but he per­ceiveth it not of them. even whilest hee yet lives thou canst make him to be as good as dead, so as that hee can regard no earthly thing how neerely soever it concerne him; as for instance, be his children advan­ced, or be they cast into adversity, shall neither joy nor sorrow in it.

22. But be altogether taken up22. But his flesh upon him shall have paine, and his soule within him shal mourne. with the thoughts and sense of his owne misery, because of the outward paine, which thou laiest upon his bo­dy, and the inward trouble which thou inflictest upon his minde at once.


1. THen Eliphaz the Themanite1. Then answered Eli­phaz the Themanite, and said, being further confirmed in his ill conceit of Job, by his discourse, thus the second time replies upon him.

2. Is it the property of a wise man,2. Should a wise man utter vaine knowledge, and fill his belly with the East-wind? such an one as thou wouldest be thought to be, under a pretence of much knowledge thus to abound in vaine discourse, and satisfie himselfe [Page 93] with feeding upon, not onely unprofi­table and airy, but hurtfull reasonings; blasting thereby all hopes of better to himselfe?

3. Or if thou wert wise, as thou3. Should hee reason with unprofitable talke? or with speeches where­in hee can doe no good? saiest, why then hast thou pleaded for thy selfe all this while with so much empty and fruitlesse talke, no whit ser­ving to thine advantage, but contrari­ly making against thee, both in re­spect of thine uprightnesse which thou talkest of, and the ease which wee wish thee?

4. For thy discourse hath beene4. Yea, thou castest off feare, and restrainest prayer before God. most presumptuous and arrogant, sa­vouring of nothing but folly and hy­pocrisie, in all this time neither hum­bling thy selfe under the hand of God, nor calling upon him for grace and mercy, which is the only upright, wise, and safe way.

5. But in stead thereof hast made5. For thy mouth ut­tereth thine iniquity, and thou choosest the tongue of the crafty. thy mouth the trumpet of thine owne evill heart, rather choosing deceitful­ly to make good an evill cause, than to confesse thy sinne.

6. So that thou hast no cause to6. Thine owne mouth condemneth thee, and not I: yea, thine owne lips testifie against thee. thinke hardly of me and my fellowes, as if wee did unjustly condemne thee, for thine owne mouth is evidence e­nough against thee.

7. Art thou the onely man of ex­perience7. Art thou the first man that was borne? or wast thou made before the hills? [Page 94] or knowledge, beyond all that now is, or that ever was?

8. Hath God made thee of his pri­vie8. Hast thou heard the secret of God? and dost thou restraine wisedome to thy selfe? councell, and told thee more than hee hath revealed to others, and dost thou thinke all the world fooles be­side thy selfe?

9. What knowest thou that wee9. What knowest thou that we know not? What understandst thou, which is not in us? know not? What understandest thou more than wee?

10. Nay, me thinkes modesty and10. With us are both the gray-headed, and ve­ry aged men, much elder than thy father. reason should perswade thee, that wee are abler to instruct thee, than thou us, wee being more for number, and ha­ving the advantage of experience and observation (which maketh wise men) by reason of our yeeres, which are so farre beyond thine, that thy father was younger than some of us.

11. And wherein canst thou say11. Are the consola­tions of God small with thee? Is there any secret thing with thee? that wee have erred; for have we not shewed thee the true way to be happy and freed from these miseries? and dost thou set so light by our advise, which tendeth to so good an end as to reconcile thee with God? Dost thou know any better way to compasse thy happinesse than this which wee have told thee? If thou dost, it is such an one as neither wee nor our fathers ne­ver knew nor heard of.

12. If not, why dost thou give thine12. Why doth thine heart carry thee away? and what doe thine eyes winke at? [Page 95] heart such liberty to rove out of the right way, and pervesly shut thine eyes against the truth, scornfully re­jecting it?

13. For thou in stead of humbling13. That thou turnest thy spirit against God, and lettest such words go out of thy mouth? thy selfe under the punishment of thy sinne, sufferest thy selfe with an in­censed minde to contest against God, and to speake such proud impenitent speeches, justifying thine owne righ­teousnesse, and maintaining (contrary to truth and equity) that these punish­ments are not laid upon thee for thy sinnes.

14. Whereas the perfectest man14. What is man, that he should be cleane? and he that is borne of a wo­man, that hee should be righteous? living is uncleane before God, and justly liable to his wrath; for there neither is, nor ever was, or can be, any that can justly affirme that of himselfe which thou arrogatest, to wit, that he is righteous in the sight of God.

15. Why man, his excellentest crea­tures,15. Behold, he putteth no trust in his Saints; yea, the heavens are not cleane in his sight. the glorified Angells, which in­deed are, and ever shall be, Saints in heaven, yet they stand not in that holy and happy estate, by their owne power and sufficiency, but by the meere de­cree of God, which in grace hee past upon them, knowing, that else they would have sinned, as other their fel­lowes did, which, though they were Angells, which of all his creatures are [Page 96] the best and perfectest, and dwelt in heaven, which of all places is the best and holiest; yet even in them, and there, his holy and pure eyes found uncleannesse.

16. How much more then must16. How much more abominable and filthy is man, which drinketh ini­quity like water? man that dwells here on earth, needs be exceeding sinfull and uncleane in his sight, who does as familiarly sinne, as eate and drinke, and to whom it is naturally as pleasing as water is to one athirst.

17. Thou hast had leave to speake17. I will shew thee, heare me: and that which I have seene I will de­clare. thy minde, and now give mee the like liberty, and the like eare, and I will shew thee no fable, but a known truth; which both I have learned out of mine owne experience;

18. And which hath not been mine18. Which wise men have told me from their fathers, and have not hid it? observation onely, but hath received confirmation from wise men of former times, who have carefully taught it as a doctrinall truth from the tradition of their forefathers also; and have not concealed it from us their successours, as is well enough knowne.

19. I say, from their fathers, the first19. Unto whom alone the earth was given, and no stranger passed among them. heads of the world, who in those daies of prime antiquity were free from the injuries and molestations of forrainers and enemies (which we are too apt to make the sole or principall cause of [Page 97] our suffering) people being then few and rare in the earth, and knowne to one another.

20. Even this, the wicked mans por­tion20. The wicked man travelleth with paine all his daies, and the num­ber of yeares is hidden to the oppressour. in this life, which is; That God is wont to lay upon him lasting paines, and (weary of his life) to make him waste his daies in discomfort, and that the oppressours gaine is to get the cutting short the thread of his owne life in judgement.

21. And a terrifying conscience21. A dreadfull sound is in his eares; in prospe­rity the destroyer shall come upon him. shall sill him with distracting feares; together with an unexpected ruine in the midst of all his wealth and worldly glory.

22. And then, when God has cast22. Hee believeth not that hee shall returne out of darkenesse, and hee is waited for of the sword. him into affliction, to be without all hope of better, his heart telling him that God will never take his hand off againe, but that in stead of being deli­vered from this, a further evill, even utter destruction waits upon him.

23. When the Lord hath made him23. He wandereth a­broad for bread, saying. Where is it? ke knoweth that the day of darknesse is ready at his hand. taste adversity, and thereby ruined his comfortable subsistance in the crea­ture, then shall he through want of ac­qua intance with God and faith in him, in a wrong way impatiently, indirect­ly, and fruitlessely seeke to relieve and helpe himselfe; his affrighted con­science and distrustful heart (quite ba­nishing [Page 98] all hope of better) mis-doubt­ing every day to be his doomes-day.

24. He shall live in continuall feare24. Trouble and an­guish shall make him a­fraid; they shall prevaile against him, as a King ready to the battle. by reason of his inward and outward trouble and griefe, which he shall not be able to avoid nor resist, but shall be brought under their extreme pressure, because of the vehement fury and ir­resistable power wherewith on all hands they shall assault him.

25. And there is reason for it, why25. For he stretcheth out his hand against God, and strengtheneth himselfe against the All­mighty. God should thus proceed against him, because he behaves himself as a proud enemy toward God, not walking hum­bly before him; but disobediently and presumptuously through an over­weening opinion, sticketh not to cast away all feare, and arrogantly to make head against even the Almighty Lord of heaven and earth, forgetting him to be such an one, through the haughty and presumptuous imaginations of his heart.

26. Daring with a full forehead26. He runneth upon him, even on his necke, upon the thick bosses of his bucklers: and strange kinde of arrogancy to en­counter God, even upon the points of his justice and righteous judgements, wherein hee is the ablest to give us the shocke, and which is the dangerousest for us to oppose or question.

27. And the cause of this his swel­ling27. Because hee cove­reth his face with his fat­nesse, and maketh collops of fat on his flanckes pride against God, is his abound­ing [Page 99] in the creature, and his voluptuous usage of it.

28. Together with his large signio­ries28. And he dwelleth in desolate cities, and in houses which no man in­habiteth, which are rea­dy to become heaps. and ample possessions, made up out of the ruines of other mens liveli­hoods and habitations, which they have beene forced to relinquish and leave desolate through his oppres­sions.

29. Yet for all this confident prepa­ration,29. Hee shall not be rich, neither shall his sub­stance continue; neither shall he prolong the per­fection thereof upon the earth. he shall come short of his aime; for hee shall neither attaine that hight of riches which hee strives for, or the stability of an happy estate which hee promiseth himselfe by them, neither shall he perpetuate his name with that renowne and preheminence, that hee makes confident of to himselfe and his posterity thereby.

30. But in steed thereof, hee shall30. Hee shall not de­part out of darknesse, the flame shall dry up his branches, and by the breath of his mouth shall he goe away. be cast into calamitous poverty and re­proch under which he shall irrecove­rably lie, all his flourishing state shall wither, and his large posterity be ut­terly consumed through the indigna­tion of the Lord, and when hee hath lived to taste and see this, then at last God shall breath forth his finall dis­pleasure upon him, and so shall hee quite perish, who but ere-while pro­mised to himselfe certaine felicity.

31. Let not the man then that hath31. Let not him that is deceived, trust in vani­ty: for vanity shall be his recompence. [Page 100] already miscarried by his foolish pride, still take that way, and be vain­ly blinded by it, for hee shall still re­ceive the same reward, vanity and mi­sery shall be his recompence.

32. In his owne life hee shall see32. It shall be accom­plished before his time, and his branch shall not be greene. his pride have a fall, his eyes shall be­hold his present happinesse and fu­ture confidence come to nought.33. He shall shake off his unripe grape as the vine, and shall cast off his flower as the Olive.

33. He shall live to see the untime­ly death of his children, and the utter losse of his after expectation.

34. For it is certaine that God will34. For the congrega­tion of hypocrites shall be desolate, and fire shall consume the tabernacles of briberie. unnest & ruinate the hypocritestocke and family, and the fire of his wrath shall consume what they have built up by secret fraud and injustice.

35. So that in the end all their mis­chievous35. They conceive mis­chiefe, and bring forth vanity, and their belly prepareth deceit. devises prove vaine and in­effectuall, and all their painfull travell to compasse ambitious designes, is but lost labour, and shall end in selfedeceit.


1. JOb having with much longsuffe­ring1. Then Iob answered, and said, heard out Eliphaz, at last thus maketh answer:

2. Since you began to speake, I have2. I have heard many such things: miserable comforters are yee all. heard much from you severally, but [Page 101] all to the same purpose, which stands me in no stead, and therefore I must conclude you all alike vaine reasoners and miserable comforters, not (as be­commeth friends) indeavouring to mi­tigate, but to increase my griefe.

3. Hast thou done thy idle talke,3. Shall vaine words have an end? or what emboldeneth thee that thou answerest? which hath beene all this while to no purpose? and now, I pray thee, what moved thee to let fly the second time against mee this uncharitable and im­pudent reply? Knowst thou me to be the man thou speakest of?

4. I could suppose all these things4. I also could speake as you doe: if your soule were in my soules stead, I could heape up words a­gainst you, and shake mine head at you. of you, as you doe of mee, and urge them against you, and sit as judge up­on you: if you were under affliction as I am, I could then shew you how good it is to indeavour the vexation of a grieved spirit, by multiplying uncha­ritable and discomforting words a­gainst you, and could act your part up­on you with shewing the like jealous and surmising behaviour toward you, and how do you think it would please?

5. But I know my duty, and how I5. But I would streng­then you with my mouth: and the moving of my lips should as­swage your griefe. ought to behave my selfe to those that are in my case better than so, and therefore my care and study should be to uphold and strengthen you in your pressures, with faithfull and con­solatory speeches, and all my talke [Page 102] should tend to administer ease, and not to adde to your afflicted minds.

6. It is wont to be the way for men6. Though I speake, my griefe is not asswa­ged: and though I for­beare, what am I eased? in misery, to finde reliefe in the com­pany of their friends, by complaining themselves, and laying open their griefes unto them, but it is not so with mee; but whether I speake or hold my peace, it is all one; I have them all against me that should be for me, inventing matter to afflict me fur­ther, instead of indeavouring to com­fort mee.

7. But now I see the hand of God,7. But now hee hath made mee weary, thou hast made desolate all my company. as in the rest, so likewise in this estran­ging my friends from mee, thereby making mee on all hands miserable, and my life wearisome; sor thou hast brought my whole family to ruine and desolation.

8. Yea, thou hast every way so fil­led8. And thou hast fil­led mee with wrinckles, which is a witnesse a­gainst me: and my lean­nesse rising up in me, bea­reth witnesse to my face. and affected my heart with sor­row, as that it wofully appeares upon my body by its macerated and wasted state, having no smooth part in it, but every where deformed with carefull wrinckles, which together with my extreme leannesse (my flesh through my grievous anguish being falne from my bones, which rise up in a ghostly manner) doe all of them witnesse thy minde against me.

[Page 103]9. Thou hast exposed mee to the9. He teareth mee in his wrath, who hateth mee; hee gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me. malice of mine enemy, so that he that hated me hath had liberty to execute and act his uttermost spite upon mee, and bitterly in a disdainfull and insul­ting maner to affront me.

10. They have every way that can10. They have gaped upon mee with their mouth, they have smit­ten mee upon the cheeke reproachfully, they have gathered themselves to­gether against me. be thought or named, vilified and re­proached me, yea, they have wrought me all the mischiefe, that with all their combined counsells and power they could contrive and bring to passe.

11. Thus it hath pleased the Lord11. God hath delive­red mee to the ungodly, and turned me over into the hands of the wicked. to deale with mee, even to expose mee unto the malice and injury of the un­godly Caldeans and Sabeans, and to resigne me up to be disposed of at the wils of those wicked men, giving them leave to execute their full power up­on me, in my whole estate.

12. I was in a happy condition, but12. I was at ease, but he hath broken me asun­der: hee hath also taken me by the necke, and sha­ken me to pieces, and set me up for his marke. he was pleased not to let me stay there­in, but hath violently snatched me out of it, and hath parted me and it never to be pieced againe, yea, he hath left nothing undone, that may magnifie the greatnesse of his power and mani­fest the fiercenesse of his severity upon me; for by the one he hath utterly dis­joynted all my happinesse, never to be set together; and by the other, he hath openly in the eye of the world, set me [Page 104] as a marke to shoot all his deadly ar­rowes at.

13. He hath made every one against13. His archers com­passe me round about, he cleaveth my reines asun­der, and doth not spare; he poureth out my gall upon the ground. me, my wife and my friends, as well as mine enemies discharge upon me, and with such bodily smart doth hee him­selfe torment me, as if my backe were chining, and my very reines were clea­ving in two; nor does he abate one jot of mine extremity, for all it is so great, but as if he could not be too cruell, a­gainst me, hee cuts my gall in pieces, such torture doe I sustaine within and without.

14. He maketh no spare of me any14. Hee breaketh me with breach upon breach, he runneth upon me like a Giant. way, but heapeth plague upon plague upon mee, laying me open every way to ruine and desolation, in his most mighty power and fury hee assaulteth mee.

15. I have deepely humbled my15. I have sowed sack­cloth upon my skin, and defiled my horne in the dust. selfe before him, having made sacke­cloth mine immediate clothing next my very skin, and in token of my selfe­abasing I have covered my head with dust and ashes, which but of late was exalted.

16. My face can testifie how I have16. My face is foule with weeping, and on my eye-lids is the sha­dow of death: wept unto him, and my sorrow may be evidently seene upon mine eyes and eye-lids, which with extremity of griefe, and multitude of teares are [Page 105] now (as when I am dead they shall be) even wasted away, and sunke into my head.

17. Not that he hath thus plagued17. Not for any in­justice in mine hands: al­so my prayer is pure. me, or I thus humbled my selfe, for any allowed or dissembled unrighte­ousnesse toward men, knowne either to him or me; for mine actions have beene just and innocent; no, nor for any such like impiety toward him; for in the uprightnesse of mine heart have I worshipped and served him.

18. And therefore I desire not to18. O earth, cover not thou my blood, and let my cry have no place. die as the brute beasts doe, for the earth to receive mee, never to depart with mee againe, as hypocrites desire to doe, through selfe-guiltinesse, but I long after my resurrection, that I may appeare before God, that so, though not here, yet there mine innocency may appeare, according to my hope and desire, which I hope shall not be frustrate:

19. For be it knowne to you, that I19. Also now, behold, my witnesse is in heaven, and my record is on high. am well assured, that God who is in heaven knowes my uprightnesse, and that there I am witnessed for, and not against.

20. Though here on earth I have20. My friends scorne me: but mine eye poureth out teares unto God. none to take my part; for even those which are my friends, and should know me to speake for mee, doe with [Page 106] scornfull rebukes censure mee for an hypocrite, but I know whom I have to appeale unto in this case; even to God who judgeth righteously, which ac­cordingly▪ put in practice; for I poure out teares unto him, who I hope will right my wrong, and cleare mine in­nocency.

21. How happy were it for me, if21. O that one might plead for a man with God, as a man pleadeth for his neighbour! I might exchange my argumentation from man to God, and might expostu­late familiarly with him, touching mine innocency, who is able to judge a right, and at whose hands I should be sure of just and impartiall dealing.

22. But my hope and happinesse22. When a few yeeres are come, then I shall goe the way whence I shall not returne. is, that after I have borne these vexa­tions the while God hath appointed mee, I shall then be eternally freed from them, by death.


1. NOr can I be farre from it; for1. My breath is cor­rupt, my daies are ex­tinct, the graves are rea­dy for me. my breath which maintaines my life, beginneth to be mor­tally tainted with mine inward dis­eases, portending death at hand, and my daies to be at a period, I am every way ready and fit for the grave.

[Page 107]2. And yet for all this (would not2. Are there not moc­kers with mee? and doth not mine eye continue in their provocation? one thinke it strange?) these men that pretend to come to comfort me, will yet administer none to mee in this pitifull state, but utterly defeat my hopes from one to another; for am not I forced to endure their endlesse lying provocations, and false accusa­tions, wherewith they continue to vex me to my face, not withstanding all that I have said to the contrary?

3. But seeing I can have no better3. Lay down now, put me in a [...] with thee; who is he that will strike hands with me? from them, I humbly turne to thee, O Lord, praying thee to deposit a pawne, and give me some assurance, that with­out being judged by thy perfect righ­teousnesse, and dealt withall after thy transcendent greatnesse; I may argue my uprightnesse with thee, and then let who will undertake for thee, and enter the lists in thy behalfe against mee.

4. For thou hast blinded them that4. For thou hast hid their heart from un­derstanding: therefore shalt thou not exalt them. they have no understanding to speake right things to mee, either concerning my selfe or thee; and therefore shall they lose the reward they should have received from thee, had they righte­ously behaved themselves toward me, and in stead thereof receive condigne punishment.

5. They preach a strange and igno­rant5. Hee that speaketh flattery to his friends, e­ven the eyes of his chil­dren shall faile. [Page 108] kinde of doctrine, that because thou afflictest mee, therefore I must needs be, and certainly am an hypo­crite: and that prosperity is a signe of a righteous man, which is a dangerous untruth to be broached, knowing the curse that belongs to them that with flattering deceit shall dare to bolster men up through erroneous principles in a false opinion of themselves, and their mistaken happinesse; how that their children shall be so served, to wit, deceived and seduced in like manner, and shall perish for want of discer­ning.

6. And I am not onely miscensured6. He hath made mee also a by-word of the people, and aforetime I was as a tabret. by these men, but (because of thine un­wonted dealings with me) it is also up­on this same foolish principle, every man else his report and opinion, that I am an hypocrite, though heretofore in the time of my prosperity, report gave a pleasant sound of mee to all mens eares.

7. So that thou hast every way con­sumed7. Mine eye also is dimme by reason of sor­row, and all my mem­bers are as a shadow. mee, my good name is quite blasted, and my body also is wasted; for mine eyes have almost quite lost their sight by reason of mine excessive sorrowing, and all my members are so meagerd, that they are become a very skeleton, and have so lost their sub­stance, [Page 109] that they are, as it were, the shadow of themselves.

8. When all things are thus against8. Upright men shall be astonied at this, and the innocent shall stir up himselfe against the hy­pocrite. me, and that I have nothing but mine uprightnesse for mee, mine example shall make others admire the vertue and powerfull support of a good con­science: So that I shall make thee up­right, to be in love with his upright­nesse, for the extraordinary suppor­ting strength and courage which it en­ables a man withall, and hee that is truely innocent shall learne of me, not to be baffled out of his sincerity, but to maintaine and take comfort in his integrity of heart, against all his false accusers.

9. Yea, the upright-hearted righ­teous9. The righteous also shall hold on his way, and hee that hath cleane hands shall be stronger and stronger. man shall learne with an un­daunted confidence, to put himselfe into the presence of God, and not to be disheartened from it, nay, the more he that is pure of heart receives op­position, the more hee shall gather strength to oppose his adversaries and comfort and confirme himselfe, by me and mine example.

10. So that you see you lose your10. But as for you all, doe you returne, and come now; for I cannot finde one wise man a­mong you. labour by going about to stagger mee in mine uprightnesse, even all of you, for any thing you have, or can say, therefore I would wish you all to spare [Page 110] the paines and travell you take in a wrong way, and to change your minds, and close with me; for in the opinion you hold so stiffely and unanimously (that God would not afflict mee thus, were I not an hypocrite, and that be­cause of mine afflictions I am forsaken and hated of him) you are utterly in an errour, and shew your selves ignorant of the waies of God.

11. I have not much more to speak11. My daies are past, my purposes are broken off, even the thoughts of my heart. to you, therefore be warned; for you see how my daies draw to an end, be­sides that what I would say to you, my pain interrupts me that I cannot speak it, the thoughts of my heart being through my distempers, full of distra­ctions and disorder,

12. Filling me with confusion, be­ing12. They change the night into day: the light is short, because of darke­nesse. never at rest, but alwaies working, and ever in motion upon and about my miseries, as well night as day, so that I can have no quiet, and day as night, so that I can have no comfort; no time for them.

13. And touching the restauration13. If I wait, the grave is mine house: I have made my bed in the darknesse. you promise me; for my part, I be­lieve no such thing, I make accompt of no other receptacle, than the grave, nor ever to find rest but by death.

14. Nor ever to enjoy any other14. I have said to cor­ruption, thou art my fa­ther: to the worme, thou art my mother, and my sister. friend or kindred, then what they [Page 111] yeeld mee, that is, corruption and wormes.

15. And if you aske me then where15. And where is now my hope? as for my hope, who shall see it? my hope is? (because you say an hy­pocrite is hopelesse) why, I confesse it is in nothing this life yeelds; for I veri­ly believe that neither I, nor any living man shall ever see mee have good day againe in this world.

16. But they that will see wherein16. They shall goe downe to the bars of the pit, when our rest toge­ther is in the grave. my hope consists, must passe through the gates of death to behold it, and lie downe in the grave with mee, and then it shall appeare.


1. JOB having the second time given1. Then answerd Bil­dad the Shuhite, and said, Eliphaz his answer, Bildad the Shuhite also taketh his turne to give his second onset upon Job, and therefore when Job had made an end, he beginneth thus:

2. How long will it be before thou2. How long will it be ere thou make an end of thy words? marke, and afterwards wee will speake. yeeld to the truth, and cease thy vaine contradicting? Give good heed now, that wee may no more speake in vaine to thee, as it seemes through thy heed­lesnesse and want of due consideration we have done hitherto.

[Page 112]3. Why dost thou set so light by us,3. Wherefore are wee counted as beasts, and re­puted vile in your sight? as if wee had no understanding, nor our counsell were nothing worth, or why is our talke so distastefull, seeing wee tell thee the truth?

4. It is not wee, but thy selfe, who4. He teareth himselfe in his anger: shall the earth be forsaken for thee? and shall the rocke he removed out of his place? is thine owne tormentor, through thy proud impatiencie; wouldest thou have us belie Gods administration to thee? or wouldest thou have him to alter it for thee? thou maist sooner ex­pect him to overturn the whole world for thy sake, and put every thing out of that order hee hath decreed and made it in, than cease to be just in pu­nishing the wicked.

5. So that though thou frettest ne­ver5. Yea, the light of the wicked shall be put out, and the sparke of his fire shall not shine. so much at it, yet for certaine, this is, must be, and ever was, an infallible Principle. That the wicked mans glo­ry shall (by Gods just judgement for his sinnes) be quite extinguished, shine he never so bright, and with the wa­ters of affliction God will quench his ambitious preparations and designes that he shall not be eminent.

6. But contrariwise, the honour of6. The light shall be darke in his tabernacle, and his candle shall be put out with him. his house shall be brought low, yea, the glory hee hath raised shall expire even in and with himselfe.

7. Goe he never so confidently on7. The steps of his strength shall be strait­ned, and his owne coun­sell shall cast him downe. hee shall be withstood, and his wise­dome [Page 113] wherein hee reposeth so much trust, shall ruine him at last.

8. For his owne waies which hee8. For hee is cast into a net by his owne feet, and hee walketh upon a snare. chooseth to walke, and taketh to be freest from danger, shall most certain­ly bring him to ruine, and every step hee taketh in those paths of wicked­nesse and worldly wisedome, shall one day assuredly prove a further intrap­ping to him, though for a while hee perceives nor feares it not.

9. Till that at the last hee see and9. The grin shall take him by the heele, and the robber shall prevaile a­gainst him. feele himselfe unavoidably caught, which also shall then befall him when hee least heeded or suspected it, and when he is most confident in his owne strength, safety and riches; God will set some body a worke that maugre all his power shall disable and impoverish him.

10. God in his secret purpose, means10. The snare is laid for him in the ground, and a trap for him in the way. to intrap him at last, yea, even in the very way which hee puts most confi­dence in, and chooseth to walke in for his security.

11. God shall so distresse and fill11. Terrors shall make him afraid on every fide, and shall drive him to his feet. his mind with feares, as that hee shall not have the least chinke of hope left to see any comfort through; but give all for lost, and be driven utterly to abandon his former confidence as vaine.

[Page 114]12. Be hee never so strong in his12. His strength shall be hunger-bitten, and de­struction shall be ready at his side. owne opinion, God will weaken it, and so burden him that hee shall be glad to seeke strength to beare his owne burthen, when he thought him­selfe strong enough to burthen others: he shall see a strange alteration, even destruction and ruine which hee put farre from him in his owne opinion, notwithstanding suddenly to surprize him.

13. It shall seise upon him as well13. It shall devour the strength of his skin: even the first borne of death shall devour his strength. in body as estate, perishing his very bones which support his skinne; yea, even all the extremest miseries and deadliest torments that are, shall vio­lently seize upon him to pull down his pride, and ruine all his strong holds.

14. He shall see the fruitlesnesse of14. His confidence shall be rooted out of his ta­bernacle, and it shall bring him to the King of terrours. carnall confidence, how that all his outward hopes shall be turned upside downe, and nothing shall be left for him to lay hold upon. Yea, destructi­on shall pursue him to utter ruine, not onely of all that is his, but also of him­selfe too; for it shall never leave him til it have brought him through a mul­titude of horrors to that which is worst of all, even to death it selfe.

15. Destruction shall put him quite15. It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation. out of all, and shall take possession of all which he hath so unjustly come by; [Page 115] nothing of all he hath shall escape the consuming fire of the Lords indigna­tion.

16. God will make a cleane rid­dance16. His roots shall be dried up beneath, and a­bove shall his branch be cut off. of him, and all his whole house; hee will quite cut him off, root and branch, father and sonne, even he and all his posterity, from off the face of the earth.

17. And let him have beene of ne­ver17. His remembrance shall perish from the earth, and hee shall have no name in the street. so great note, yet as he, so his me­mory and reputation shall perish with him, and hee shall be quite forgotten, and had in no esteeme, even in that ve­ry place where hee once lived in so much glory.

18. Hee shall first have all things18. He shall be driven from light into darke­nesse, and chased out of the world. clouded upon him, his glory and pro­sperity shall become ignominy and adversity, and they shall make him weary of his life, never ceasing to vex him, and to increase upon him, till they have hunted him to death.

19. There shall none of his off­spring19. Hee shall neither have sonne nor nephew among his people, nor any remaining in his dwellings. remaine to uphold his house or name, and the place of his abode shall become quite desolate.

20. God shall make him notorious20. They that come after him shall be astoni­ed at his day, as they that went before were affrighted. to all; for the very report of what fearefull things befell him, when God executed his severe judgements upon him in the day of his visitation, shall [Page 116] beget amazement in men of after ages when they heare of it, though they ne­ver saw it, even as it did in them who were eye-witnesses of the vengeance which was inflicted on him.

21. Be not thou so wilfull to op­pose21. Surely such are the dwellings of the wicked, and this is the place of him that knowes not God. a knowne and undeniable truth; for as sure as God is just, so sure it is, That these things do befall the wicked man, and onely him in his family and habitation. And such as this which I have said hath ever been knowne and observed to be the lot and portion on­ly of him that is an hypocrite and feares not God aright in the place where he liveth.


1. TO this speech of Bildads Job 1. Then Iob answered, and said. made answer, and said:

2. How long will you per­severe2. How long will you vex my soule, and breake mee in pieces with words? thus impiously and uncharita­bly to endeavour my vexation, and to torment me as upon a racke, with mul­tiplying unjust and uncomfortable language against me?

3. You have I know not how of­ten3. These tenne times have yee reproached me: you are not ashamed that you make your selves strange to me. unjustly upbraided me, and which is strange, you that are mine old ac­quaintance, and which make shew to [Page 117] be my friends, never blush to consi­der in what an unfriendly and strange manner you behave your selves to­ward mee, as if you neither bare any love to mee, nor had any knowledge of mee.

4. But be it granted that I and my4. And be it indeed▪ that I have erred, mine errour remaineth with my selfe. waies have beene too-blame, yet you have not at all convinced mee of any errour, that I might know what to amend, in all this time and talke, and till you can doe that (which I know you can never doe) all that you say is but mere surmises, and serves me to no use, but that still I am the same I was, never better.

5. But if your flourishing estate do5. If indeed you will magnifie your selves a­gainst mee, and plead a­gainst me my reproach: make you value your selves above me, and that you will needs insultingly re­proach me with mine afflictions:

6. Then know and consider, that it6. Know now, that God hath overthrowne mee, and hath compassed me with his net. is God that hath thus cast mee downe, and if I be caught, it is he that hath en­snared mee with that you call his net, who can for all your high conceits (as justly when hee pleaseth) doe as much for you.

7. O that the Lord would hearken7. Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgement. to mine out-cry, which I am forced to make, by reason of the unjust calum­nies that these men lay on me, but he is pleased not to grant me audience, yea, [Page 118] though mine injuries compell mee to make earnest and vehement praier, yet can I find no reliefe, nor have any right done me on these my false accusers.

8. He hath every way hedged mee8. He hath senced up my way, that I cannot passe, and hee hath set darknesse in my paths. out of happinesse and content, so that though I seeke it never so, I cannot finde it, yea, hee hath so eclipsed mee, that I cannot see which way to take to administer the least comfort to my selfe.

9. The good report and esteeme9. He hath stript mee of my glory, and taken the crowne. from my head. wherewith once I was dignified, hee hath quite stript me of, in the hearts of all men, and turned it into disgrace.

10. He hath indeed, every way, and10. He hath destroyed me on every side, and I am gone: and mine hope hath hee removed like a tree. in every thing, destroyed mine hope and happinesse, and I am quite out at all; yea, there is no more hope of me for hereafter, than of a tree that is plucked up by the roots.

11. Hee hath mightily opposed11. He hath also kind­led his wrath against me, and he counteth mee un­to him, as one of his enemies. himselfe against me, and seemes to account no better of me, than an ut­ter enemy that hee meanes to pursue to death.

12. He hath mustered his forces to­gether12. His troupes come together, and raise up their way against me, and encamp round about my tabernacle. against me, even a whole army of plagues, which have blocked mee up, and shut mee out of all hope, and have besieged me so straightly, that I can no way in all the world find reliefe.

[Page 119]13. He hath not left me a friend to13 Hee hath put my brethren farre from mee, and mine acquaintance are verily estranged from mee. helpe or comsort me, but those which were as neere and deare to me as bre­thren, and which should have been so to me, he hath quite turned their hearts from mee; my very bosome-friends and acquaintance will not now owne me for any friend of theirs, but behave themselves as strangers toward mee.

14. Those of mine owne blood and14. My kinsfolke have failed, and my familiar friends have forgotten me. kindred (from whom I expected o­ther) have refused to doe the offices of of love and kindnesse to me in this my misery, and those that daily frequen­ted me, and were intimately acquain­ted with me, make now as if they ne­ver knew me.

15. Those that should owe me spe­ciall15. They that dwell in mine house, and my maids, count mee for a stranger; I am an aliant in their sight. respect, who have lived under me in mine owne house, yea, and my maids which by their sexe should be of a more tender and pitifull dispositi­on, and more dutifull carriage not­withstanding all decorums and obli­gations to the contrary, shew mee no respect, but now by reason of this con­dition which they see me in, they cast me off, as if they never had had any relation to mee.

16. I called my servant as I was16. I called my ser­vant, and he gave mee no answer, I intreated him with my mouth. wont to doe, and in a regardlesse man­ner he turned his backe upon mee, yea, [Page 120] I intreated him with this same mouth, that was wont to command him, but all would not doe.

17. My very wife thinkes much to17. My breath is strange to my wife, though I intreated for the childrens sake of mine owne body. come neere mee, that was wont to lie in my bosome, yea, although I prayed and importuned her, with the stron­gest and endearingest perswasions I could use, and that which I thought likeliest to prevaile, even for the con­jugall bond sake that was between us, and the motherly respect shee bare to the children, that in it she hath had by me, yet I could not prevaile.

18. Yea, to make up my misery,18. Yea, yong children despised me; I arose, and they spake against me. that which I little expected, even yong children that should be better nourtu­red, and which usually are more piti­fully and respectfully disposed, have yet despisingly behaved themselves toward me, and if I doe but shew my selfe, so sooneas ever they see mee in what case I am, they speake against me, and passe their opinion upon mee, as they have heard others doe.

19. There is not any one for mee;19. All my inward friends abhorred me: and they whom I loved, are turned against me. all my most inwardest and bosome­friends have mee in detestation, be­cause of my affliction, and their ill opi­nion of mee for it, and they whom I most entirely loved, requite me with injury and opposition.

[Page 121]20. I am so pined away, that my20. My bone cleaveth to my skin and (or as in the margin, as) to my flesh, and I am escaped with the skinne of my teeth. bones and skin are met and grow to­gether, as once did my flesh and they, having now no flesh left to part them; But indeed, to speake properly, I have nothing that I can call skin about mee (being all over of a scab) saving my gums, which only have escaped this contagion.

21. O consider my misery, and be not21. Have pity upon mee, have pity upon me, O yee my friends, for the hand of God hath touched me. so hard-hearted toward me, but be in­treated of mee to shew me some com­passion, you that I have ever taken for my friends, which is your duty to doe, and the thing which God expecteth from you, now that he afflicts me.

22. Why doe you take upon you to22. Why doe yee per­secute mee as God, and are not satisfied with my flesh? afflict mee because God doth so (have you the like authority) or so master­fully to censure and judge me for an hypocrite, which is proper onely to God (who searcheth the heart) both to know and punish; is it not enough for you to see my body thus tormented, but you will heape more extremity upon mee, labouring to oppresse my spirit also?

23. O that what I am about to23. O that my words were now written, ô that they were printed in a booke! speake were eternized to all posterity in the usuall way of writing and prin­ting!

24. Or rather in some more legible24. That they were graven with an iron pen and lead, in the rocke for ever! [Page 122] and permanent way, as by graving them with capitall letters in some du­rable stone, for the vindicating of my sincerity to after ages, and for the lear­ning and encouraging of all upright hearted men against afflictions and op­positions.

25. For this with a good consci­ence25. For I know that my Redeemer liveth, and that hee shall stand at the later day upon the earth. I dare, and can affirme, which no hypocrite can say after me; That up­on good proofes and infallible eviden­ces I assuredly know, That (howsoe­ver I seeme, and am judged by you here a cast-away and reprobate man) I truely and faithfully rest upon the promise; and that my soule is safe (by the mercy of God) in him whom hee hath appointed to redeeme it, who shall one day live and triumph over all his sufferings, and so shall I over mine, by and with him; I meane no phantasticall Saviour, such as vaine men through selfe-love take up and make to themselves, but him whom I know full well, is, and must be, as well a Judge as a Saviour, and there­fore it booteth me little to dissemble, who (it rejoyceth my heart to thinke) shall one day judge the world in righ­teousnesse, and then shall mine inno­cency appeare.

26. And though not only my skin,26. And though af­ter my skin wormes de­stroy this body, yet in my flesh shall I see God. [Page 123] but this whole body be utterly consu­med & eaten to death of wormes, both skin, flesh, and bones; yet for my Sa­viours sake who shall rise from death, and live in despite of it, my flesh (so consumed) shall be framed a new into such a body, and raised againe to such a life as wherein I shall see God com­pletely, face to face.

27. I meane, I shall not see him as27. Whom I shall see for my selfe, and mine eyes shall behold, and not another; though my reines be consumed with­in mee. the wicked shall at the last day, to be anothers God, and none of theirs, but that I shall so see him, as that I shall en­joy him for my God, Father and Savi­our, I say, mine owne eyes shall see him and rejoyce in him, for mine own God, and not anothers, though now hee be pleased thus extremely to afflict mee, both within and without.

28. One would thinke this faithfull28. But yee should say, why persecute wee him, seeing the roote of the matter is found in me? confession & profession of my faith in the purenesse of my conscience, should make you better bethinke your selves, then thus to persecute mee with false and injurious occasions, seeing that however you may condemne me for a sinner, which I confesse to God and all the world, yet there is apparantly in mee that which may and doth interest me in Gods saving and speciall favour, notwithstanding both my sins and his afflictions, to wit, a faithfull upright­nesse [Page 124] which you ought to cherish, and not to oppose and suppresse.

29. And looke well to it; be yee29. Be yee afraid of the sword, for wrath brin­geth the punishments of the sword, that yee may know there is a judge­ment. afraid to goe on in this way, lest God unsheath his sword against you for it; for if you persevere in your persecu­ting injustice and uncharitablenesse til his wrath be kindled against you, pu­nishment will befall you, that so you may learne to feare to doe wrong, and know there is a just revenger thereof, and that judgement belongs thereto.


1. ZOphar the Naamathite, long­ing1. Then answered Zo­phar the Naamathite, and said: till his time came to re­ply upon Job, being full of aggravated displeasure, thus at last al­so venteth himselfe upon him:

2. Saith he, I am even in travell till2. Therefore doe my thoughts cause me to an­swer, and for this I make haste. I answer thee, I must needs breake in upon thee, however thou maist take it, and that for this reason:

3. Because thou hast reproachfully3. I have heard the checke of my reproach, and the spirit of my un­derstanding causeth mee to answer. taunted that truth, which I and my companions (thy friends) have sugge­sted to thee for thy good: In so much as being well assured of that I have said, to be no other than a certaine and [Page 125] knowne truth, to wit, that God will pu­nish the wicked, and that it shall goe ill with them, and not with the righte­ous; thy disdainfull contradicting it hath so whetted my spirit, that I can no longer containe my selfe, but must needs out of a right under-standing and certaine knowledge of it, urge this truth yet more home upon thee.

4. How can it be, that thou shoul­dest4. Knowest thou not this of old, since man was placed upon earth? be ignorant of this, or how darest thou deny it, which God hath made apparant in all ages since the begin­ning of the world, and which hath beene ever received and taught for an infallible truth.

5. Even this, that God suffers not a5. That the triumph­ing of the wicked is short, and the joy of the hypocrite but for a mo­ment? wicked man long to enjoy his earthly happinesse and worldly triumph, but makes it of short continuance: and that the joy which an hypocrite taketh in his prosperity shall not long last, but shall speedily end in endlesse sorrow.

6. Though hee over-top all men,6. Though his excel­lency mount up to the heavens, and his head reach unto the clouds. and be never so high in the repute of the world.

7. Yet hee shall have such a fall, as7. Yet he shall perish for ever, like his owne dung: they which have seen him shal say: Where is hee? he shall never rise againe, yea, the time shall come, that God will make him as loathsome and detestable to himselfe and others, as his owne excrements were wont to be; yea, even those very [Page 126] men that have seene and admired his condition shall ere long, as much won­der at his downefall.

8. A man you know is no sooner a­waken,8. Hee shall flie away as a dreame, and shall not be found: yea, hee shall be chased away as a visi­on of the night. but his delightfull dreame is forgotten; just so, on a sudden, when God awakes in judgement, upon him shall all his former honour and happi­nesse be quite lost and taken from him, not any of it remaining: yea, like as when a man awaketh, all the imagina­ry visions of his fancy vanish, so shall all his temporall felicity by the sight and feeling of the anger and displea­sure of God against him.

9. Those which are able to say,9. The eye also which saw him shall see him no more; neither shall his place any more behold him. they can remember the time they saw him thus and so, shall never live to see the like againe, neither shall the place where he lived so splendidously ever enjoy him so any more.

10. His children to stop the clamo­rous10. His children shall seeke to please the poore; and his hands shall re­store their goods. mouths of the oppressed poore shal be forced to stoope to observe and intreat them with good words, and fair promises; whom once their father, and they insulted over with proud oppression, and had them for their observers and suppliants; yea, the hea­vie wrath of God upon him shall make him with his owne hands restore to the poore, what by oppression he had [Page 127] unjustly taken from them, and glad he may.

11. Hee shall be made to feele the11. His bones are full of the sin of his youth, which shall lie downe with him in the dust. weight of his former sinnes, by the tor­menting plagues that God shall heape upon him, which shall pursue him to the death.

12. Though his sins have been ne­ver12. Though wicked­nesse be sweet in his mouth, though he hides it under his tongue. so pleasing to him in their acting, and though that still his mind stands that way, being loth to forgoe them.

13. Although he be exceeding loth13. Though hee spare it, and forsake it not; but keepe it still within his mouth. to leave them, and hardly brought to repent of them, but with close hypo­criticall dissembling would faine ex­cuse them, that so hee may retaine them still.

14. Yet as well as hee loves them,1. 4 Yet his meat in his bowells is turned, it is the gall of Aspes within him. and as sweet as they have beene in acting, in the end they will prove of a quite contrary effect, bringing deadly plagues upon him, and filling, him with inward bitternesse.

15. Hee hath by ravenous oppres­sion15. Hee hath swal­lowed downe riches, and hee shall vomit them up againe: God shall cast them out of his belly. gotten abundance, but what though? hee shall never be able to keepe them, but shall be compelled to part with them againe, God shall so torment and fill him with anguish and trouble of minde that hee shall be sicke of them, and wish with all his [Page 128] heart to be rid of them to purchase his ease and quiet.

16. He shall be for all his seeming16. He shall sucke the poison of Aspes; the Vi­pers tong shall slay him. happinesse in his ill gotten goods, but as a man that by mistake hath sucked the most deadly poison in stead of ho­ney; in the just wrath of God he shall be tormented to death, as if hee were stung with Vipers.

17. Though hee hath promised17. He shall not see the rivers, the flouds, the brookes of honey and butter. himselfe large contentment and feli­city by his lawlesse and sinfull courses, yet hee shall find himselfe quite mista­ken, and his expectation utterly fru­strated; neither enjoying lesse nor more of all that happinesse hee hoped for.

18. Hee shall be quite stript of all18. That which hee laboured for, shall he re­store, and shall not swal­low it downe: according to his substance shall the restitution be, and hee shall not rejoyce therein. that which with carefull thought ta­king hee hath gained, and shall part with it to others, himselfe shall have no good by it, how happy soever hee promised himselfe to be: yea, to the utmost farthing shall he be disseized of all that ever hee has, for in retalia­ting justice, God shall begger him, take it from him and distribute it to other men: hee shall take but little joy, and finde but small benefit in that he hath gathered together, for hee shall lose it every jot.

20. Because he hath come naughti­ly19. Because hee hath oppressed and hath for­saken the poore; because hee hath violently taken away an house which he builded not. [Page 129] by it, oppressing the poore, and to enrich himselfe by bribery and sub­ornation, hath refused to doe him right, and also by injustice and vio­lence, unlawfully possessed himselfe of other mens estates, which he had no manner of right unto.

20. Hee shall be incessantly pursu­ed20. Surely hee shall not feele quietnesse in his belly, he shall not save of that which he desired. with vexations, and shall enjoy no hearts-ease; hee shall keepe nothing of that which hee hath got; but shall part with all that whereon he had set his heart, and built his felicity.

21. God shall never cease taking21. There shall none of his meat be left, there­fore shall no man looke for his goods. from him, and giving it to others, whilst hee hath any thing left, and till folke see that hee hath not wherewith to sustaine himselfe, they shall not give over to rob and spoile, and to take from him what he has.

22. Then, when he takes himselfe22. In the fulnesse of his sufficiency he shall be in straits: every hand of the wicked shall come upon him. to be in his prime and hight of happi­nesse, shall hee be brought to the grea­test indigency and want, God shall let loose every wicked unconscionable man to molest and impoverish him, like as aforetime hee himselfe hath done to others.

23. When he hath satisfied his de­sires23. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall raine it upon him while hee is eating. to the full, and hath gotten every thing that his heart could wish, to make him happy, so soone as ever hee [Page 130] beginneth to joy himselfe in them, God, whom he least lookes for, it shall blast his hopes, and disturb his securi­ty, by executing a furious and wrath­full judgement upon him in great a­bundance, very then, when he bids his heart make merry, and assures him­selfe unchangeable happinesse.

24. The Lord shall wrathfully fight24. He shall flie from the iron weapon, and the bow of steele shall strike him through. against him as a man of warre, with sharp and strong weapons, such as hee shall desire and endeavour to avoid and flie from, but shall by no meanes escape, nor be able to withstand or to stand under, but what one failes to do, another shall certainly bring to passe, so that one way or other hee shall be sure to receive his deaths wound by a fierce discharge of Gods wrathfull plagues upon him.

25. God will be sure to shoot home,25. It is drawne and commeth out of the bo­dy; yea, the glistering sword commeth out of his gall; terrours are up­on him. so that his arrow shall pierce through and through, he shall make it appeare that it was shot in anger, and that it is his powerfull hand that doth it, yea, hee shall make his most formidable plagues to appeare upon him, they shall pierce his very intralls, so that with bitternesse of spirit hee shall be forced to lament himselfe, his inward terrours shall so affright and perplex him.

[Page 131]26. All manner of dismall feares,26. All darknesse shall be hid in his secret pla­ces: a fire not blowne shall consume him, it shall goe ill with him that is left in his Taber­nacle. surmising thoughts, and misgiving de­spaire shall enter and take possession of his soule, and no comfortable hope shall appeare in him. Hee and all his substance shall by the wrath of God hastily consume to nothing as the stubble by the fire, yea, so incensed is God against him, as that for his op­pression and hypocrisie sake, such a curse shall cleave to him, and to all that comes of him, yea, to the very place of his abode, as that whosoever remaines in it shall partake it.

27. God by punishments from hea­ven,27. The heavens shall reveale his iniquity: and the earth shall rise up a­gainst him. shall lay him open sufficiently to all the world to be a grievous sinner, and a notorious hypocrite, whatsoe­ver he saith to the contrary; yea, hee shall make the very creatures to ab­horre him for it, and utterly to deny their comfort and service to him, to signifie what he is.

28. All his posterity shall be de­stroyed,28. The increase of his house shall depart, and his goods shall flow away in the day of his wrath. and so shall his prosperity too; even all at once with a sudden ebbe, in the day that God visits him with his wrath and righteous judgements.

29. This that I have told thee is the29. This is the porti­on of a wicked man from God, and the heritage appointed unto him by God. portion that a wicked hypocriticall oppressour must looke for, and shall certainly receive from God, and none [Page 132] but such; God in his just purpose hath set it a part, and assigned it for him, and will when his sins are ripe, and the time fit, most certainely execute it upon him, as his works have ever declared.


1. BUt Job being no whit more1. But Iob answered, and said: convinced or confuted by Zo­phans foregoing discourse, thus againe replies upon him:

2. Doe mee that favour, as to give2. Heare diligently my speech, and let this be your consolations. mee also leave to speake, and to lend me your eares, which, seeing you have no other comforts for me, shall be in stead of comfort to me.

3. Have but patience to heare me,3. Suffer mee that I may speake, and after that I have spoken, mock on. and when I have done, say you your pleasure.

4. I see it is in vaine to make my4. As for mee, is my complaint to man? and if it were so, why should not my spirit be trou­bled? mone to man, if I looke for help there, the Lord knowes I am in a piteous case; for I find no comfort from him.

5. I beseech you consider what I5. Marke mee, and be astonished, and lay your hand upon your mouth. say, that you may reforme your error, and together with mee, may with a­mazement admire the waies of God, which are wonderfull; and give over thus presumptuously to give bounda­ries [Page 133] to him in his administration to­wards men.

6. And well may I bid you wonder,6. Even when I re­member, I am afraid, and trembling taketh hold on my flesh. and be astonished hereat; for, for mine owne part, when I call to minde, and consider Gods wonderfull procee­dings toward my selfe, what I was, and what I am, they astonish me with most formidable amazement, nor am I able to plum their depth.

7. And I pray you, if it be as you7. Wherefore doe the wicked live, become old, yea, are mighty in power? say, That God only layeth his heavie hand upon the wicked, and that they escape not wrath & punishment, how then comes it to passe (which you can­not deny but are eye-witnesses of) that the wicked live in health and hearts­ease, till they be as old as the oldest, and equall, if not exceed, whomsoever in power?

8. Their posterity doe as well as8. Their seed is esta­blished in their sight with them, and their off­spring before their eyes. heart can wish, and they live to see them thrive like themselves, and to joy in their present prosperity and un­doubted hopes of future happinesse.

9. There is no such feare befalls9. Their houses are safe from feare, neither is the rod of God upon them. them as you speake of, but they live secure and free both from the feare and feeling of punishment, God af­flicts them not one jot.

10. But contrarily, all things hit, and10. Their Bull gende­reth, and faileth not, their Cow calveth, and casteth not her calfe. nothing misseth to make them happy, [Page 134] and rich, they have profit and pleasure at will; for their bull gendereth and faileth lesse than other mens, and their Cowes calve, and miscarry seldome or never.

11. None are more happy in the11. They send forth their little ones like a flocke, and their children dance. multitude of children than they, nor no mens children lead merrier lives than theirs, dancing and joviallizing.

12. At the sound of all the choisest12. They take the timbrell and harpe, and rejoyce at the sound of the organ. instruments of musique, which wit can invent, or money can buy, wherewith they take their fill of pleasure and sport.

13. And they live all their life long13. They spend their daies in wealth, and in a moment goe downe to the grave. in this manner, never tasting sorrow, and moreover, when their time comes to die, they have as easie deaths as one would wish, without any sore or lin­gring paines and diseases, they depart in a trice.

14. Thus they live, and thus they14. Therefore they say unto God, depart from us: for wee desire not the knowledge of thy waies. die, yea, not with standing that they are so far from being lesse wicked for this their prosperous condition, as that it makes them the more sinfull and pre­sumptuous against God, even in effect to dare to say (for their lives shew as much) we care not for thee, nor have no need of thee, thy waies are not our waies, and therefore keepe them to thy selfe; for wee will yeeld neither [Page 135] subjection nor obedience to thee nor them.

15. We are able to stand upon our15. What is the All­mighty, that wee should serve him? and what pro­fit should we have, if we pray unto him? owne legs, and wee are free for to doe our owne wills, why should wee then abridge our selves, and become slaves to one whose power wee respect not, nor can it doe us any hurt, be it never so great, and to whom wee scorne to be beholden for any thing, who need nothing?

16. Lo, now, how unagreeable this16. Lo, their good is not in their hand, the counsell of the wicked is farre from me. is to what you say, that God ever de­spoiles them of all they have, and leaves them naked; and yet how ever this my necessitous estate differs from that of theirs, so commended by you, yet say you what you will, I am not for all that in love with their prosperous condition; much good do it them, far be it from me to wish their happinesse in their way, and upon their termes, for I have never trod their paths.

17. You cannot deny but that ex­perience17. How oft is the candle of the wicked put out? and how out com­meth their destruction upon them? God distri­buteth sorrowes in his anger. proves this true which I have said, that many wicked men doe thus passe unpunished, and prosper; nor againe, on the other hand doe I deny, but that too the glory of the wicked is oft eclipsed, and destruction oft over­takes them, yea, I acknowledge it to be true, that God doth distribute and [Page 136] send afflicting plagues and punish­ments in his just displeasure upon them many times.

18. God I know does bring them18. They are as stubble before the wind, and as chaffe that the storme carrieth away. and theirs to ruine and destruction, and disperseth their ill gotten goods up and downe into a thousand mens hands.

19. And maketh their children di­vers19. God layeth up his iniquity for his chil­dren: he rewardeth him, and he shall know it. times feele the smart of their fa­thers sins; yea, hee makes the wicked man live to see and know the reward of his owne evill waies.

20. He himselfe is made the specta­tor20. His eyes shall see his destruction, and hee shall drinke of the wrath of the Almighty. of his owne ruine, and to drinke deepe of the cup of the Lords an­ger.

21. So that the pleasure hee tooke21. For what pleasure hath hee in his house af­ter him, when the num­ber of his moneths is cut off in the midst? in the hope hee conceived of making his house famous and honourable af­ter him, shall quite vanish by sudden destruction or death, happening in his prime.

22. Will you dare then thus to teach22. Shall any teach God knowledge? seeing he judgeth those that are high? God what he should doe? will you set bounds to his actions, and measure his judgements by your rule, seeing they are so farre beyond us, and his waies past our finding out; and seeing he is Judge of the Angells, who are so farre above us in all manner of excellen­cies, the wisdome of whose waies even [Page 137] they notwithstanding are ignorant of.

23. Must you not needs confesse an23. One dieth in his ful strength, being whol­ly at ease and quiet. unsearchablenesse in Gods waies, such as is without the compasse of any mans reach, when as he pleaseth to doe such wonderfull contradictory things in mans reason, and to shew himselfe so free an agent in the things aforesaid, as also in these that follow; sparing whom hee pleas [...]th, and likewise af­flicting whom, and for what time, and in what measure himselfe liketh, as we continually see and behold; for in­stance, Doth he not summon one a way by death, even then, when hee is most likely to live, and when he least lookes for it, or desires it?

24. When there is not the least de­cay24. His breasts are full of milke, and his bones are moistened with mar­row. in him to cause it, but that na­ture is every way perfect and com­plete.

25. And doth not another man (we25. And another di­eth in the bitternesse of his soule, and never ea­teth with pleasure. know no reason why) lie and die un­der wofull pressures of minde and bo­dy, never enjoying good houre in all his life?

26. Thus does God doe his plea­sure26. They shall lie downe in the dust, and the wormes shall cover them. upon men, and variously dispence his providence to them here, and yet however hee seeme to favour or dis­favour them (which is also strange) death concludes them, and the grave [Page 138] receives them all alike, and there they fare alike, the wormes devouring one as well as another.

27. Alas, I easily perceive you im­ply27. Behold, I know your thoughts, & the de­vices which you wrong­fully imagine against me. and meane mee to be the wicked man that God hath done & executed all these things upon for my supposed wickednesse, (wherein (I speake it knowingly) you are utterly mistaken; for I am no such man, and you doe me exceding much wrong to thinke so of me, whilest ignorantly you judge me by the event and Gods afflicting hand upon mee.

28. The whilest you say in derisi­on,28. For ye say, Where is the house of the prince, and where are the dwel­ling places of the wic­ked? where is this mans princely pompe, that but even now was so splendidous? What is become of all the glory, that hee in the pride of his heart had thought to have gained and laid up for himselfe and his? and of all the great revenew and goodly houses that he and they by wicked meanes had compassed and built to wicked ends and purposes?

29. Is it not notorious what he was,29. Have yee not asked them that goe by the way? and doe yee not know their tokens? and cannot every man point him out now for wicked and naught, that seeth these markes and judgements upon him? will any man say, that ever any had the like but such an one?

30. Doe not all men know that the30. That the wicked is reserved to the day of destruction; they shall be brought forth to the day of wrath. [Page 139] time will come, that God will certain­ly reckon with a wicked man for his wickednesse, and at last, without faile, bring ruine upon his head, and will make him an example of his justice to all the world, in the day that he choo­seth to execute his wrath upon him?

31. Although no man dare reprove him, and tell him he doth wrong, nor31. Who shall declare his way to his face? and who shall repay him what he hath done? right himselfe upon him, or attempt to punish him, because of his imperi­ousnesse and oppressing might.

32. Yet shall God bring him low,32. Yet shall hee be brought to the grave, and shall remaine in the tombe. his judgements shall bring him to his grave, even to an everlasting farewell to his former estate.

33. God shall so afflict him that he33. The clods of the valley shall be sweet un­to him, and every man shall draw after him, as there are innumerable before him. shall desire death as the only way that remaines to give him ease, and this say you, shall be, and ever hath beene the case of every wicked man, as well as his.

34. Now, how vainly may any one34. How then com­fort ye me in vain, seeing in your answers there re­maineth falshood? judge, doe you goe about to comfort me, which yet you would be thought to doe; when as you apply nothing rightly to mee, nor affirme nothing rightly of mee; and seeing all your discourses are composed of nothing but mistakes and errors touching God and mee, affirming that hee afflicts none but wicked men, and that I am [Page 140] and must needs be wicked, because I am afflicted, both which are false.


1. ELiphaz the Temanite, being1. Then Eliphaz the Temanite answered, and said: now to speake according to course, falleth the third time upon Job, and saith,

2. Granting that thou art righte­ous2. Can a man be pro­fitable unto God, as hee that is wise may be pro­fitable unto himselfe? as thou saiest, yet thou takest a wonderfull fond course thus to glory in it, and plead it unto God, thereby to bind him to thee, seeing a mans being so, addes nothing to him, it profits him nothing, though it doe the owner, who in godly wisedome hath obtained to be so.

3. Not a jot of benefit God reaps3. Is it any pleasure to the Allmighty, that thou art righteous? or is it gaine to him that thou makest thy waies perfect? by it, nay, hee is so farre from being a gainer by thy pleading the perfection of thy waies, as that thou makest him thereby suffer in his justice, and by pleading thy righteousnesse, makest him unrighteous.

4. If hee punish thee not for sinne,4. Will hee reprove thee for feare of thee? Will hee enter with thee into judgement? what then doth he plague thee for? Is it for feare that in time thou mayest grow so over good, that he cannot re­ward thee, or so over great, that hee [Page 141] cannot command thee? thinkest thou he hath need to take such course with thee for any such cause?

5. Man, never speake more of it;5. Is not thy wicked­nesse great, and thine ini­quities infinite? God is just, and so are his waies, and therefore, as thy punishments are great and extraordinary, so certainly are thy sinnes.

6. For it must needs be, that how­ever6. For thou hast taken a pledge from thy bro­ther for nought, and stripped the naked of their clothing. thou hast carried things cunning­ly, and wee cannot so easily detect thy faults, yet doubtlesse thou hast beene extremely too blame, and thy waies very wicked; wouldst thou but consi­der and confesse them. For no doubt, what ever thou saiest to the contrary, but thou hast been a great oppressour of the poore, and a greedy griper, thou hast questionlesse uncharitably taken, and unjustly detained thy poore bro­thers pledge to his great damage, and by thy cruell usage, hast extremely im­poverished them.

7. And as thou hast beene an evill­doer7. Thou hast not gi­ven water to the weary to drinke, and thou hast withholden bread from the hungry. in the waies of injury and vio­lence, so also doubtlesse thou hast been backeward to doe any good or chari­table worke, thou hast not relieved the needy.

8. But all thy aime and care was,8. But as for the migh­ty man, he had the earth, and the honourable man dwelt in it. to make thy selfe mighty, rich, and honourable here on earth, and there­fore [Page 142] all thy labour was to ingrosse it to thy selfe from others.

9. Thou hast disappointed the9. Thou hast sent wid­dowes away empty, and the armes of the father­lesse have been broken. poore widowes hope, and hast not righted her upon her wrong-doers, and thou hast suffered the fatherlesse to be crushed, and hast not afforded them succour when they relied upon, and trusted to thee for it.

10. Therefore it is, and for no o­ther10. Therefore snares are round about thee, and sudden feare troubleth thee. cause, that thou art thus plagued on all hands, these workes and waies of thine, are they that have brought thee into this condition, thus to be captivated, and all at once suddenly surprized with such fearefull miseries.

11. Yea, into worse than the plagues11. Or darknesse that thou canst not see, and abundance of waters co­ver thee. themselves, even into blindnesse and confusion of minde; so as that thou canst neither see what brought thee into them, nor how to finde the way out, but art as a man under water a­muzed in these thy afflictions, not knowing which way to take, nor what to doe to helpe thy selfe.

12. Is not God infinitely higher and12. Is not God in the height of heavens? and behold the height of the stars, how high they are. more full of light to see and discerne, than any of his creatures? consider how high the starres are, and how far distant from thee, and yet they shine downe to thee.

13. Much more does God see thee,13 And thou sayest, How doth God know? can hee judge through the darke cloud? [Page 143] and know thy waies and workes; yet such is thy hypocrisie and security, that because we who are but men, cannot easily detect thee; therefore, thou thinkest, and thy behaviour speakes as much, that God can see no evill nei­ther by thee; and because thou canst not see him through the clouds that are over thy head, therefore thou thinkest hee cannot see nor take notice of thee through them.

14. And that his sight is not cleare14. Thicke clouds are a covering to him that hee seeth not, and hee walketh in the circuit of heaven. enough to see through such a medi­um, but that thou art safe enough from his eyes who hath so many thicke and darke clouds betweene thee and him, and who dwells at such a distance from thee, as is heaven from earth, where it seemes thou thinkest he only manages matters, and beares rule, and not here.

15. Hast thou observed the waies15. Hast thou marked the old way which wic­ked men have troden? of the wicked, and the course that God hath of old wont to take with them?

16. Dost thou confesse, how they16. Which were cut down out of time, whose foundation was over­flowne with a flood. have been cut short of their aimes and hopes by an untimely end, and how the foundations which they have laid of riches and honour, have beene at last wasted away with sudden de­struction and ruine, as of old by the floud?

[Page 144]17. Even such, as thou sayest, say17. Which said unto God, Depart from us: and what can the All­mighty doe for them? to God, keepe thy Lawes to thy selfe, for we'll not obey them, and what care we for what he can doe to us, that ex­pect no good from him, nor feare no hurt?

18. And thou knowest its true too,18. Yet he silled their houses with good things, but the counsell of the wicked is farre from me. that once hee filled their houses with good things, and plenty of them; and now, how canst thou so confidently and securely exempt thy selfe from their condition, and thy waies from theirs, seeing thou sharest in their plagues?

19. For the righteous are free from19. The righteous see it, and are glad: and the innocent laugh them to scorne. such things, what ever thou sayest to the contrary; they live to see the ju­stice of God executed upon the wic­ked, and rejoyce therein, laughing at their folly for taking such waies, which they knew long before would have such an end and issue.

20. Whereas wee that have beene20. Whereas our sub­stance is not cut downe, but the remnant of them the fire consumeth. content with a little, got in an honest godly way, enjoy it still in peace; but as for proud oppressours, and greedy gripers, rise they never so high, wrath shall quite ruine them at last.

21. But now therefore, thou for thy21. Acquaint now thy selfe with him, and be at peace, thereby good shall come unto thee. part, though thou hast been a stranger to the waies of God, yet stand not out still in rebellion, but come in and [Page 145] make thy peace by confessing thy guil­tinesse, and acknowledging him just, cav [...]lling no longer at his dealings; and so shalt thou receive good for evil, and find mercy to relieve thee in thy distresse.

22. I pray thee as a friend, goe not22. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart. on presumptuously, but humble thy selfe for thy former sinnes, and pro­mise amendment; covenant to keepe his Commandements which thou hast broken, and to frame both thy heart and life thereby for hereafter.

23. If thus thou repent and turne to23. If thou returne to the Almighty, thou shalt be built up thou shalt put away iniquity far from thy Tabernacles. the Lord, feare not but that hee both can, and will repaire thee, and so shalt thou put away sin, and the plagues and punishment that sin hath brought up­on thee, farre from thee and thine.

24. Then shalt thou have thy de­sire;24. Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brookes. for thou shalt be rich with con­tent, which is worth a million.

25. Yea, the All-mighty himselfe25. Yea, the Almigh­ty shall be thy defence (or as in the margin, thy gold) and thou shalt have plenty of silver. in his love and favour, shall be thy riches and treasure, so that thou shalt thinke thy selfe happier and richer than gold or silver can make thee.

26. For thou shalt then have that26. For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. which is worth, and better worth than all, to wit, peace toward God, and the comfortable enjoyment of his grace and favour toward thee, which shall [Page 146] make thee with an holy boldnesse to looke God in the face without feare.

27. Thou shalt then be able cheer­fully27. Thou shalt make thy praier unto him, and he shall heare thee, and thou shalt pay thy vows. to addresse thy selfe to him in prayer, and shalt receive his gratious answers to thine infinite solace; so that thou shalt have continuall cause and exercise of thanksgiving.

28. Yea, thou shalt but say the28. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy waies. word, and it shall be done; such power shalt thou have with God, who shall in favour to thee, approve of all thy waies, and they shall prosper.

29. When other men are cast29. When men are cast downe, then thou shalt say, There is lifting up: and hee shall save the humble person. downe as thou art now, then shalt thou be able to speake to them, and to God for them, and both to warrant and procure the delivery of the peni­tent person out of his afflictions.

30. Nay the humble and upright30. Hee shall deliver the Island of the inno­cent: and it is delivered by the purenesse of thine hands. man who does righteously, and lives holily, shall not onely prevaile for one, but for a many, yea, the whole land or place where hee lives shall fare the better for him. Thy good life and pure prayers when thou art such an one, shall for thy sake doe much with God for all the rest, in working their deliverance from many an evill, which would else befall them.


1. WHen Eliphaz had ended,1. Then Iob answered, and said: Job thus beginneth:

2. All this long time of2. Even to day is my complaint bitter: my stroke is heavier than my groning. suffering I have found no ease, but from the beginning to this very day is cause of complaint still multiplied and encreased upon mee by injuries from men, and calamities from God; so that the sorrow and misery which I in­dure, doe farre exceed my lamentati­on, and are heavier than my groanings can expresse.

3. O that I knew where I might3. O that I knew where I might find him! and that I might come even to his seat! meet with God, and how to come to speake with him, that I might be no longer kept at distance from him, but might obtain accesse unto him, though it were even to his seate in heaven!

4. That so I might (as I long to do)4. I would order my cause before him, and fill my mouth with argu­ments. even plead my cause, and maintaine mine innocency before him, for all his afflicting me.

5. I would affirme as much to God5. I would know the words which hee would answer me, and under­stand what he would say unto me. himselfe as I doe to you, and would not feare what hee could, or would say against it.

6. Assuring my selfe before-hand,6. Will he plead against me with his great power? No, but hee would put strength in me. that he will not contest against mee in [Page 148] any transcendent maner, nor stand up­on his rigour and power with me, but that hee will gratiously enable mee to speake the truth unto him touching my sincerity, and to maintaine it be­fore him.

7. I know, however he pleaseth to7. There the righte­ous might dispute with him; so should I be deli­vered for ever from my Judge. deal with the righteous here, yet there they may speake for themselves, and be heard without repulse; a happy man therefore should I think my selfe, had I this liberty granted me; for so I should be freed both from the slan­ders and condemnations of my unjust censurers, and also from the judge­ment of the Lords transcendent righ­teousnesse, and execution of soveraign authority, which it is his will that here I must undergoe, and should in mercy receive there the reward of mine in­nocency.

8. But alas, hee will not allow mee8. Behold, I goe for­ward, but he is not there; and backward, but I can­not perceive him. this happinesse to finde him out, that I may have speech with him; for he will not in any way, nor by any meanes I can use manifest himselfe so to mee, as to give mee the hearing, I cannot ob­taine it, though I seeke it every way I can devise; for I put my selfe before him with a confident boldnesse of pur­pose to try if that way I can provoke him to it, but he keepes off from me; [Page 149] also I humble my selfe at my distance, to see if that way I can draw him to it, but all is one, I am never the neerer, he is every whit as farre off.

9. I prayed him for the afflictions9. On the left hand where hee doth worke, but I cannot behold him: he hideth himselfe on the right hand, that I cannot see him. sake which he layeth upon mee, but I cannot speed, for hee quite contrary is the further off, by how much I desire to draw neere to him.

10. But for all he keepes at this di­stance,10. But hee knoweth the way that I take; when he hath tried me, I shall come forth as gold. and seemes so strange to mee, and will not grant me this favourto ad­mit me to plead my cause before him; yet I am sure for all this he knowes me and my waies to be such as I have said, and when hee has held mee a while in the fire of affliction, my uprightnesse shall be made manifest, and shall shine as gold in the eyes of those, that now through prejudice can see nothing but drosse in me.

11. For I know, and dare main­taine11. My foot hath held his steps, his way have I kept, and not declined. it, that I have beene no such man as you suspect me for, but that I have constantly walked in the waies of the Lord without deviation or turning a­side from them for any respect what­soever.

12. Neither have I ever turned my12. Neither have I gone back from the comman­dement of his lips, I have esteemed the words of his mouth, more than my necessary food. backe, or refused to yeeld obedience to any command of God, but contra­rily, I have esteemed them better, and [Page 150] minded them more than my very meat and drinke.

13. But that is all one; for what the13. But hee is in one mind, and who can turn him? and what his soule desireth, even that hee doth. Lord in his infinite wisdome and good pleasure hath determined with him­selfe to doe, he will not alter what ever any man allegeth to the contrary, and what ever pleaseth him, however it may displease us, yet that he doth.

14. And this is my very case now,14. For he performeth the thing that is appoin­ted for mee: and ma­ny such things are with him. for hee doth in this my affliction, but onely shew his just prerogative upon me, to try me, not to punish mee, and many such extraordinary things hee pleaseth to decree and execute in his great power and unsearchable wise­dome, whereof wee can know, nor give no reason.

15. Therefore though I am trou­bled,15. Therefore am I troubled at his presence: when I consider, I am a­fraid of him. yet it is this his greatnesse which I am to grapple withall, and doe now susteine, and not my conscientious­nesse that troubles mee, when I consi­der his immensity, that is the thing that makes me afraid of him.

16. For in this respect, God melteth16. For God maketh my heart soft, and the Almighty troubleth me: and weakeneth my heart and spirit with feare and astonishment, as the wax before the fire; and I confesse the thoughts of his Almightinesse is no little trouble to me.

17. For because I see he useth it al­together17. Because I was not cut off before the darke­nesse neither hath he co­vered the darknesse from my face. [Page 151] against me, and not for mee, for by an Almighty power it is that he hath brought mee into this extremity, and therewith still continues me under it, and hath not rather prevented these intolerable evills by it through death.


1. IF God be bound by his justice to1. Why, seeing times are not hidden from the Almighty, doe they that know him, not see his daies? punish evill-doers in this life; why then is it, that he who knows the length of their life, and the time of their departure hence, yet suffers them to die unpunished? and why then doe not the godly, and they that serve him, alwaies see it so, but oft-times the con­trary?

2. Yea, to instance in all sorts of2. Some remove the land-markes; they vio­lently take away flocks, and feed thereof: wicked men; some goe point-blancke against Gods Commandement, and privately doe injury to their neigh­bour for their owne advantage, rob­bing him of his right by removing his land-marke, and others with strong hand, take away other mens goods and cattell, and securely feed thereon.

3. They cruelly oppresse the fa­therlesse,3. They drive away the Asse of the father­lesse, they take the wid­dowes Oxe for a pledge. and mercilessely exact upon the widow.

[Page 152]4. They put poore folke to extreme4. They turn the nee­dy out of the way: the poore of the earth hide themselves together. shifts, so as they know not how to live, and drive them to so narrow a scant­ling by inlarging their territories, that they are faine to croud together like Bees in a hive, and for cruelty and op­pression dare not shew their faces.

5. See, if they rather like beasts,5. Behold, as wilde As­ses in the desait, goe they forth to their worke, ri­sing betimes for a prey: the wildernesse yeeldeth food for them and for their children. than men, doe not rove and ramble up and downe the earth for booty for them and theirs, and care for no body else, nor how they come by that they have.

6. There is nothing scapes them,6. They reape every one his corn in the field: and they gather the vin­tage of the wicked. but other mens, both corne and wine, by oppression they wickedly usurp, and swallow all.

7. They are utterly mercilesse, ha­ving7. They cause the na­ked to lodge without clothing, that they have no covering in the cold. no charity nor pity, but destitute the poore of their very bed-clothes, inhumanely exposing them to the ex­tremity of cold without clothing.

8. Driving them to endure most8. They are wet with the showers of the moun­taines, and embrace the rocke for want of a shel­ter. miserable hardship, even to lie out of doores in vehement stormes, and tem­pestuous weather, and to take up with the holes of the rockes for houses to dwell in.

9. They cruelly extort even the ve­ry9. They pluck the fa­therlesse from the breast, and take a pledge of the poore. necessary food that should main­taine and keepe alive the widow and the childe, and contrary to all law of [Page 153] God and nature, unmercifully take and detaine the poore bodies pledge to his utter undoing.

10. Not sticking to strip him starke10. They cause him to goe naked without clo­thing, and they take a­way the sheafe from the hungry. naked of all, both clothing and food, that should either cover his naked­nesse, or satisfie his hunger.

11. These oppressors make the poore11. Which make oile within their walls, and tread their wine-presses, and suffer thirst. labouring man to toile hard, and to scruze out for them their oile and their wine in the places where they them­selves dwell safe and at ease; and yet compell him to suffer thirst the while, being by their cruelty abridged of his wages and livelyhood dearely earned, and not suffered so much as to taste of his owne labours.

12. In so much that the miserable12. Men grone from out of the city, and the soule of the wounded cri­eth out: yet God layeth not folly to them. grones and outcries of the oppressed, that can have no justice done them are vehemently breathed forth to heaven, even as a man that lieth mortally wounded at the point of death; which one would thinke were an apt occasi­on, and a fit season for God to shew himself in, to right the poore innocent, and to punish the wicked oppressour, and yet for all this, we see he keeps si­lence and doth not plague them.

13. Yea, is not this true, even of13. They are of those that rebell against the light, they know not the waies thereof, nor abide in the paths thereof. such men, whose lives are so notori­ous, that they hate the very light, [Page 154] which reproves and discovers their evill doings? does not (I say) God spare even them, whose owne consci­ences condemne themselves, driving them to act their deeds of darknesse by night, and not by day, secretly and not openly.

14. As for instance; the murthe­rous14. The murtherer ri­sing with the light, kil­leth the poore & needy; and in the night is as a thiefe. and cruell-minded man, he ear­ly executes his mischievous designes with all speed and diligence upon the poore and needy soule, that can make no resistance, and then obscures him­selfe in the night as a thiefe.

15. And so againe, the adulterous15. The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me; and dis­guiseth his face. Whoremonger, he contrives and longs to fulfill his sinne which hee also ef­fects in the darke by close and cun­ning carriage.

16. The thiefe in the like manner16. In the darke they digge through houses, which they had marked for themselves in the day time: they know not the light. [...] the night-bird, making use of the day to plot, and of the night to ex­ [...]re his villany, not loving the light as inconvenient for his purpose and vexatious to his mind.

17. For when the morning comes,17. For the morning is to them even as the shadow of death: if one know them, they are in the terrours of the sha­dow of death. hee is strucke with feare, like a man ready to die, he is in miserable dread, lest hee should be knowne or found of any.

18. He staies not long in a place, he18. He is swift as the waters, their portion is cursed in the earth: hee beholdeth not the way of the vineyards. flieth all company, his conscientious­nesse [Page 155] makes him lead a most misera­bly solitary, and base life, not daring to come nere any high way or place of concourse.

19. And so they spend their daies,19. Drought and heat consume the snow wa­ters: so doth the grave those which have sinned. and will never leave sinning till death, but like as the snow remaines unwa­sted till the Summer sunne comes and melts it into the ground, so doe the wicked subsist and goe on, some in one way of wickednesse, some in another, till the period of death finish their course.

20. Then indeed he shall be extinct,20. The wombe shall forget him, the worme shall feed sweetly on him, he shall be no more remembred, and wicked­nesse shall be broken as a tree. and be as if he had never been, retur­ned shall he be to the dust againe, and his memory shall perish, and his flou­rishing in wickednesse shall then have an end, as a tree that is broken or blowne downe with the wind.

21. But yet in the meane time, God21. He evill entreateth the barren that beareth not: and doth not good to the widow. may let him live long to doe much mischiefe, and to act many injuries un­punished, both evill intreating the so­litary barren woman who hath none to pity her or take her part as others have, and to offer violence in stead of yeelding succour to the friend­lesse widdow.

22. Yea, not onely oppressing the22. He draweth also the mighty with his power: he riseth up, and no man is sure of life. poore thus, but also bringing the rich to poverty by his overtopping might, [Page 156] dominering and tyrannizing over all sorts of men, and making them live in perpetuall feare of him and bondage to him.

23. But though he live never so long23. Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their waies. in safety and prosperity, exercising these courses, and rest never so confi­dently on it; yet I know he shall cer­tainly be plagued at last (though not here) for the eyes of God marke him, and hee will be sure to reward him with just punishment.

24. Though God do (which no man24. They are exalted for a little while, but are gone and brought low, they are taken out of the way, as all other, and cut off, as the tops of the ears of corne. can deny) exalt them here for a while, yet I acknowledge that in justice hee must, and will give an end to their waies, and by death cut them off; but yet oft-times no otherwaies than other men, not by any notorious judgement, but by a common and naturall death, without making difference, like corne in harvest.

25. And if this be not true that25. And if it be not so now, who will make me a liar, and make my speech nothing worth? God doth many things above, and contrary to mans reason, and that hee lets wicked men spend their daies in wickednesse, and reserves their judge­ment till death, let any disprove mee that can.


1. BIldad the Shuhite, being moved1. Then answered Bil­dad the Shuhite, and said, at Jobs boldnesse toward God, and confidence in himselfe, thus briefely makes answer to what he had spoken in the 23. Chapter.

2. God rules with Majesty in hea­ven,2. Dominion and feare are with him, hee maketh peace in his high places. and gives lawes to his Angells there, which they must obey, in which very place that there is peace, it is of his goodnesse and gracious decree, ra­ther than of their merit.

3. Hath hee not whole armies of3. Is there any num­ber of his armies? and upon whom doth not his light arise? Angells and other creatures in an infi­nite number, which are ready to exe­cute his wrath upon whomsoever dare to contest against him? and doth not the Sun behold all men in all corners of the earth, so that God must needs much more see them what they are?

4. God then being of such perfect4. How then can man be justified with God? or how can hee be cleane that is born of a woman? holinesse, so terrible also, and so all­seeing, how dares any man living, or how is it possible for him to stand it out with God (as thou boastest) in his owne justification, or for him that is naturally corrupt, begotten and borne of sinfull parents, to appeare pure in the eyes of such a God?

[Page 158]5. Consider, that by reason of the5 Behold, even to the moon, and it shineth not yea, the starres are not pure in his sight. fall of man, the very creatures that in themselves are sinlesse, yea, the very Moone and Stars (that are so far from earth and so neer to heaven) have con­tracted defilement, and are blemished; so that with God for mans sake, and by mans sin, even they are not accoun­ted free from pollution in his sight.

6. How much lesse man himselfe6. How much lesse man, that is a worme: and the sonne of man which is a worme? (whence they have taken infection) and all that come of him, who both father and sonne, are all alike earthly creatures made subject to corruption by sinne?


1. JOB being angry at Bildads imper­tinencies,1. But Iob answered, and said: thus answers him:

2. What am I the better for2. How hast thou hel­ped him that is without power? how savest thou the arme that hath no strength? this thou hast said, how hast thou here­in discharged thine office to me, either as a friend or comforter? what helpe hereby hast thou administred to my helplesse state, or how hast thou here­with yeelded me any aid or support in this my weake condition?

3. What friendly advice or usefull3. How hast thou coun­selled him that hath no wisdome? and how hast thou plentifully decla­red the thing as it is? counsell hast thou ministred to me by [Page 159] it, which yet thou takest mee to stand in need of, and what adoe hast thou kept to tell me what I know?

4. Who dost thou utter these over­plus4. To whom hast thou uttered words? and whose spirit came from thee? needlesse speeches to, that is ever the better for them? For my part, I am not, and whose spirit is any whit refreshed, or ever the better for what thou hast said? not mine one jot.

5. Thinkest thou I know not all5. Dead things are for­med from under the wa­ters, and the inhabitants thereof. this? yea, I can tell thee as much, and more than thou hast said, to set forth God withall, whereby thou mayest see that I am not to learne of thee touching him: I can tell thee that hee is not onely admirable above in the heavens, but beneath also, in so much, as nothing is bred or brought forth, whether animate or inanimate, fish or other things in all the vast and deepe Ocean, but it is by his decree and power.

6. The hiddenest and lowest parts6. Hell is naked be­fore him, and destructi­on hath no covering. of all the earth, the Grave and Hell, are open before his all-seeing eyes, so that hee sees what becomes of man, and every part of himafter that death hath dissolved him, and the grave con­sumed him.

7. His eyes of providence, and7. Hee stretcheth out the North over the emp­ty place, and hangeth the earth upon nothing. arme of power, extends to the most remote and uninhabited places of all [Page 160] the earth, hee over-spreads those as these with the heavens, and disposeth things there as here, and hee wonder­fully upholds this heavie fabricke and huge ball of the earth pendant in the middest of the heavens without any o­ther support than his mighty power.

8. He bottells up the abundance of8. He bindeth up the waters in his thicke clouds, and the cloud is not rent under them. raine which falls upon the ground, in clouds made for that purpose, great and thick, which notwithstanding the weight of those waters, he hath made able to keepe and containe them, so that they let fall none but when hee pleaseth.

9. Hee, when hee pleaseth, with­holdeth9. He holdeth backe the face of his throne; and spreadeth his cloud upon it. the Sunne from us, that glori­ous light and beauty of the face of heaven, and causeth it at pleasure to suspend its power and vertue of light and heat, by overclouding the hea­vens, and masking it as with a vaile.

10. Hee hath confined the raging10. Hee hath com­passed the waters with bounds, untill the day and night come to an end. and unruly seas with bounds and li­mits, which (doe they what they can) they shall never passe till the end of the world, when all things shall be let loose to devastation.

11. His terrour is formidable even11. The pillars of hea­ven tremble, and are a­stonished at his reproofe. to the mighty and high mountaines (whereon the heavens seeme to rest as on so many pillars) which tremble and [Page 161] shake with his thunder-claps and earth-quakes.

12. The sea, as outragious as it is,12. Hee divideth the sea with his power, and by his understanding, he smiteth through the proud. subjects it selfe to his command, and against nature divides it selfe so, that dry land appeares in the midst of it, and hee knowes how to tame it when the waves thereof are at proudest, and rise highest.

13. In a word, by his powerfull13. By his spirit hee hath garnished the hea­vens; his hand hath for­med the crooked serpent. spirit, wherewith he worketh, he hath both beautified and set forth the hea­vens in such a glorious manner as wee see; yea, the same powerfull hand it is (which indeed onely maketh all things) that hath also formed the most deformed and dreadfull creature in the earth.

14. Hereby you may imagine what14. Lo, these are parts of his waies, but how little a portion is heard of him? but the thunder of his power who can understand? I know thinke, and believe of God by these descriptions I have made of him, which yet I know are but parts of his admirable excellencies, and farre short of him; for when you and I have said all wee can to set him forth, how little notwithstanding, will it be in compa­rison of him and his greatnesse? as may appeare by one instance more, which sets him forth most of all, and that is the power and Majesty that hee utters in his thunder, which who can suffici­ently admire?


1. JOB having thus taken up Bil­dad, 1. Moreover Iob con­tinued his parable, and said, his three friends seeing they could doe no good on him, held their peace, whereupon he takes occa­sion to speake his mind fully, and thus goes on:

2. As the Lord liveth, who hath2. As God liveth who hath taken away my judgement, and the Al­mighty, who hath vexed my soule; not cleared mee to be what I am, but hath laid it upon mee to be thus mis­judged; and unjustly censured and condemned for a wicked man, because of mine afflictions, yea, I protest by the Almighty, who I know, hath caused all these grievous vexations to be­fall mee;

3. That whilest I breath, and God3, All the while my breath is in mee, and the spirit of God is in my nostrills. lends me life,

4. No respect in the world shall make me eate my words, or goe against4. My lips shall not speake wickednesse, nor my tongue utter deceit. my knowledge; for no mans pleasure or importunity will I do wickedly and betray the truth by saying otherwaies of my selfe than I have said, although never so many should judge against mee.

5. No, God forbid that I should5. God forbid that I should justif [...]e you; till I die, I will not remove my integrity from me. bolster you up in that sinfull [...]ispri­sion and uncharitablenesse of yours, [Page 163] by yeelding it for a truth, which you say, that God does punish me for mine hypocrisie and wickednesse, no, I will never doe it whilest I live; I will not belie my selfe, nor relinquish mine in­tegrity, thinke how you will, and say of me what you will for it.

6. I am resolved to maintaine mine6. My righteousnesse I hold fast, and will not let it goe: my heart shall not reproach me so long as I live. uprightnesse, and not to part with it upon your perswasions or suspitions, my heart shall never be brought by any thing you can doe to accuse mee falsely of hypocrisie.

7. For my part, I am sure, I am no7. Let mine enemy be as the wicked, and hee that riseth up against me, as the unrighteous. such man as you conceit me to be, nor doe I account my selfe ever the lesse righteous, or the lesse favoured of God for these my sufferings, but it is mine enemy, and hee that hath done mee wrong, that is, both the unrighteous and the unhappy man; it is the wic­ked, and not the afflicted, that is out of favour with God.

8. As may appeare by the hope­lesse8. For what is the hope of the hypocrite, though hee hath gained, when God taketh away his soule? and comfortlesse state which the wicked oppressour is in, though he be never so prosperous, and hath gained never so much, when God once sum­mons him by death.

9. For how in vaine doth God let9. Will God heare his cry when trouble com­meth upon him? him cry for comfort, not giving him any, when the conscience of his sins [Page 164] torment him, and the feare of death approaching, seiseth on him.

10. And what little joy he hath to10. Will hee delight himselfe in the Almigh­ty? will hee alwaies call upon God? thinke of God, and how unable hee is to sustaine or comfort himselfe with faithfull and constant seeking and praying to the Lord.

11. I will shew you by mine owne11. I will teach you by the hand of God: that which is with the Al­mighty, will I not con­ceale. observation of Gods usuall procee­dings toward wicked men, what hee hath in store (if that he pleaseth to ex­ecute it) for such wicked wretches as have done me this wrong, thus unjust­ly to oppresse and rob mee, being in­nocent: (for what I know to be a truth touching the Almighty, I will neither deny nor conceale it, though I there­by oppose your false conclusions and collections touching your prescribing God, and wronging me.)

12. Nor is it any other than what12. Behold, all yee your selves have seene it, why then are yee thus altoge­ther vaine? your selves have confessed and affir­med to have noted as well as I, onely by the way, tell me then how you can be so inconsiderate in what you say, as to affirme outward prosperity and wealth to be the signe of Gods favour, and the contrary a signe of his dis­favour.

13. Seeing, as I say, you know; that13. This is the porti­on of a wicked man with God, and the heritage of oppressours. this is the portion that God hath allot­ted to wicked men, and that which is [Page 165] due to them from the Almighty, and which they often actually receive.

14. That is, that they shall be ac­cursed,14. If his children be multiplied, it is for the sword: and his off-spring shall not be satisfied with bread. both they and theirs, and shall be unhappy in their happinesse; for though their children multiply never so, it shall be but the more to serve and satisfie Gods revengefull displeasure against them, who will wrathfully de­vour and cut them off with the sword of his Justice, and though they multi­ply and lay up never so much for their children, yet God will bring them to want and penury.

15. Both themselves and all that15. Those that re­maine of him shall be buried in death; and his widowes shall not weep. come of them shall be hated, so that no man shall speak well of them when they are dead, but their name shall be buried and shall rot with them, yea, they shall die undesired and unlamen­ted of their owne very wives which they leave behinde them, and of those funerall-women which are wont to bewaile the deaths of the well-deser­ving, and to weepe over their graves.

16. How ever they abound in all16. Though he heap up silver as the dust, and re­paire raiment as the clay; kinde of worldly wealth;

17. Which I confesse for present17. He may prepare it, but the just shall put it on, and the innocent shal divide the silver. God may permit them to doe, but they nor theirs shall be never the better for it, it shall come againe to the just and innocent from whom they had it.

[Page 166]18. They may lay up and build, but18. Hee buildeth his house as a moth, and as a booth that the keeper maketh. to little purpose, for all shall b [...] lost and puld downe againe in a very little time, even as the moth is brushed out of the garment where shee had made her nest; or as the shepheard re­moves his Cabin.

19. The rich oppressour for all his19. The rich man shall lie downe, but hee shall not be gathered: he ope­neth his eyes, and hee is not. riches shall one day die, as other men doe, but he shall not be brought to his grave as others are with sorrow for his death; upon his death-bed hee shall looke about for comfort and recove­ry, but in stead thereof shall see him­selfe departing from all his former happinesse, and death at hand.

20. And then shall an infinit weight20. Terrours take hold on him as waters, a tem­pest stealeth him away in the night. of terrors oppresse him, and the wrath of the Lord shall take him away when he expected it least.

21. The fierce anger of the Lord21. The East-winde carrieth him away, and he departeth: and a storm hurleth him out of his place. shall force him hence, full sore against his will, never to returne againe, which shall with irresistable strength thrust him out of his Paradise.

22. For God shall heape afflictions22. For God shall cast upon him and not spare; he would faine flie out of his hand. on him as thicke as hailestones, with­out shewing him any mercy at all, and in vaine shall he seeke to escape him.

23. Nor shall any man be sorry for23. Men shall clap their hands at him, and shall hisse him out of his place. his death, but hee shall depart hence with the reproach and obloquie of all men.


1. THe secrets of nature, though1. Surely there is a veine for the silver, and a place for gold where they fine it. they be hid and very obscure, yet they are found out, and knowne, both where they are placed by nature, and how they are to be used by Art, through the naturall wisdome that God hath given to man, as we see in the most hiddenest mysteries of na­ture, such as is the silver veine, which though deepe in the earth, and farre out of sight, yet is found out and knowne, as also is the Art of fining it, and gold, from their drosse, to make them usefull.

2. So also it is knowne how Iron2. Iron is taken out of the earth, and brasse is molten out of the stone. and Brasse comes out of the earth, though it be a notable secret in na­ture, and the art of melting it out of the stone is found out and practised.

3. By the skill that God hath given3. He setteth an end to darknesse, and searcheth out all perfection: the stones of darkenesse and the shadow of death. to man, he is able to bring to light, and gaine the knowledge of the most re­mote & unknowne things, and by sear­ching to finde out all the perfection of nature, the pretiousest stones and things that are ingendred and bred in the darkesome and deadly vaults of the earth.

[Page 168]4. He knowes how to divert great4. The flood breaketh out from the inhabitant; even the waters forgot­ten of the foot: they are dried up, they are gone a­way from men. rivers out of their channell, and for his use to turne their course from those that dwelt upon them, so that he leaves them dry-foot, and they wonder what is become of them.

5. He knowes how to put the earth5. As for the earth, out of it cometh bread: and under it is turned up as it were fire. to all uses, for the superficies of it, that yeelds him bread, and lower downe, out of the inwards of it he digges the materialls of fire; as coles, &c. or finds out bright shining metalls, and spark­ling stones created of a sulphurous matter.

6. Hee knowes where the riches6. The stones of it are the place of Saphires: and it hath dust of gold. thereof are; as pretious stones and gold, how to come by them, and where to finde them, the one among the quarries, the other among the dust and mold of the earth.

7. Hee by his skill and industry,7. There is a path which no fowle know­eth, and which the Vul­tures eye hath not seene. goes as low under ground for these things, as the fowles flie high; hee makes and findes out such waies in the earth, as the most piercing sighted, or most prey-seeking bird in all the aire,8. The Lions whelpes have not troden it, nor the fierce Lyon passed by it. never found nor saw.

8. Neither did the most ranging or fierce prey-seeking beast ever tread.

9. He attempts and effects the har­dest9. He putteth forth his hand upon the rocke; he overturneth the moun­taines by the roots. matters, and doth difficult things, for the very rocks escape not his hand, [Page 169] neither can the mountaines withstand him, but by art and industry hee mi­neth them, and works his will on both, to find the things he seekes for.

10. By his labour and skill he cuts10. He cutteth out ri­vers among the rockes, and his eye seeth every precious thing. out passages & soughs in the hard and stony rocks, to cōvey away the subter­ranean torrents that would hinder his mining; No rich commodity that na­ture yeelds will hee let be lost for fin­ding out, but brings all to light through labour and skill, be it never so low hid in the bowells of the earth.

11. He deviseth waies to keepe out11. Hee bindeth the floods from overflowing, and the thing that is hid, bringeth hee forth to light. the floods which are caused by excesse of raine, and naturally seekes out the lowest descent to run into; from fal­ling into his pit, or interrupting his worke, and whatsoever nature hath hid from him in her lowest depths and concaves, he knowes how to compasse and get it, notwithstanding all manner of difficulties.

12. Thus man is able to invent and12. But where shall wisedome be found? and where is the place of un­derstanding? find out waies by nature, art, and in­dustry to discover and compasse all things though never so strange and difficult, if they be within the bounds of nature. But now for supernaturall and divine wisedome (which is the knowledge of God, and his waies that are unsearchable and past finding out) [Page 170] who is he that can by his art and skill shew how to compasse that, and finde out the way and meanes to get this un­derstanding?

13. Herein man is a foole, though13. Man knoweth not the price thereof; neither is it found in the land of the living. otherwaies never so wise, hee neither hath what to bid for it, nor knowes how to come by it; for it is of higher value, and harder to be compassed than the preciousest things of the world, being no where within the bounds of nature, nor within the work of creation to be had; for it is no earth­ly, but a heavenly thing, hid in God.

14. If you dig to the very center of14. The depth saith, It is not in me: and the sea saith, It is not with me. the earth to finde it out, you shall lose your labour, or if you dive to the bot­tome of the sea, you are never the neere; for neither sea nor land con­taine it.

15. Neither can it be bought at any15. It cannot be gotten for gold, neither shall sil­ver be weighed for the price thereof. rate, God will not merchandize it to man for gold nor silver.

16. Nothing that can be named16. It cannot be valued with the gold of Ophir, with the precious Onyx, or the Saphire. comes neere the worth of it, the fi­nest gold nor richest stones.

17. There is no degree of compa­rison17. The Gold and the Chrystall cannot equall it: and the exchange of it shall not be for jewells of fine gold: betweene it, and whatsoever you can imagine besides, Gold nor Chry­stall, nor ought else can equall it, and therefore God, from whom onely we must have it, will not give it for any [Page 171] thing wee can give for it, not for the finest gold, were there never so much offered him.

18. It's in vaine to tender the rarest18. No mention shall be made of Corall, or of Pearles: for the price of wisedome is above Ru­bies. or richest things in all the world for it, Corall, or Pearle; for it is infinitely be­yond Rubies or the rarest and most unvaluable things of all the earth.

19. Be they never so farre fetched,19. The Topaz of E­thiopia shall not equall it, neither shall it be va­lued with pure gold. or never so much worth, as the Ethi­opian Topaz, and the gold of Ophir.

20. So that I say then, How, or20. Whence then com­meth wisedome? and where is the place of un­derstanding? where is it possible for man to com­passe this transcendent wisedome and understanding, which yet you would seeme to have?

21. Seeing it is not as other things21. Seeing it is hid from the eyes of all li­ving, and kept close from the fowles of the aire. are, within the compasse of naturall reason, nor by any naturall meanes of art and industry to be attained. Nature is an utter stranger to it, it is hid from the knowledge of all crea­tures, high or low, one or other.

22. The most hidden and secret22. Destruction and death say, We have heard the fame thereof with our eares. things, the grave and hell, though this wisedome be in them, and they be or­dered by it, yet as deepe as they are, it is deeper than they, so that they give not bounds unto it, nor can teach us the way to know it.23. God understandeth the way thereof, and hee knoweth the place there­of.

23. God onely knowes the way of his owne supernaturall wisdome, hee [Page 172] hath reserved it to himselfe, and with him onely it remaines.

24. For it is hee, who alone by his24. For he looketh to the ends of the earth, and seeth under the whole heaven. own wisdome ordereth and disposeth all things at his pleasure, every where throughout the whole Universe.

25. Weighing forth that proportion25. To make the weight for the winds, and hee weigheth the waters by measure. of winds according to his purpose, to blow where and when he pleaseth; and likewise sending forth what quantity of raine him liketh here and there.

26. Before any thing had being,26. When hee made a decree for the raine, and a way for the lightning of the thunder. this wisdome was with him; for out of it hee decreed the manner and way of the raine, so also of the thunder and lightening.

27. Even then was hee acquainted27. Then did hee see it, and declare it, he pre­pared it, yea, and sear­ched it out. with it in himselfe, not in the creature, as wee are, which hee declared by the creature; not learned from the crea­ture, as we doe, hee decreed all things by it, and brought them forth in their order and manner as they now ap­peare through it.

28. Hee hath reserved to himselfe28. And unto man he said. Behold, the feare of the Lord, that is wise­dome, and to depart from evill is understanding. the wisdome of government, and hath taught man another lesson, than to les­son and prescribe him, to wit, to be obedient to him, to feare his Name, and keepe his holy Commandements, that is his duty, and therein is his wise­dome and understanding.


1. JOB after that hee had reproved1. Moreover, Job con­tinued his parable, and said: Bildad, justified himselfe, and convinced his friends of the un­searchable waies of Gods wisdome, in the three foregoing Chapters; finding them all mute, and no reply made up­on him, thus further proceeds to speak in his owne behalfe, by wishes, bewai­lings, and selfe-justifyings in these three Chapters following.

2. Oh (saies hee) that it were with2. Oh, that I were as in moneths past, as in the daies when God preser­ved mee. mee now as it was heretofore, when God smiled upon me, and upheld me in prosperity and happinesse.

3. When I was apparantly blessed3. When his candle shined upon my head, and when by his light I walked through darke­nesse. of him, so that every one saw, and could say, that hee exceedingly favou­red me, when no cloud overshadowed me, but by the mercy of the Lord be­ing free from sorrow and affliction whereto this life is so subject, I for my part had all happinesse and good suc­cesse attending me in stead thereof.

4. In my former daies thus it was:4. As I was in the daies of my youth, when the secret of God was upon my tabernacle. The speciall and peculiar love of God to mee was then acknowledged by all, and seene in evident tokens of good will by his blessing and prospering me [Page 174] and all that belonged unto me; O that it were so now, as it was then!

5. Before this evill befell me, when5. When the Almigh­ty was yet with mee, when my children were about me: as God Almighty was extraordinarily with me in the ample manifestation of his love unto me, and unremoved from mee as now hee is, when my children were all alive, and were great com­forts unto mee.

6. When I had all manner of plen­ty,6. When I washed my steps with butter, and the rocke powred me out ri­vers of oile: abounding in every good thing, and when as there was nothing but by the will of God, it was blessed and made serviceable to me, and conduced to en­rich mee.

7. When I went honourably atten­ded7. When I went out to the gate, through the city, when I prepared my seat in the street. to the place of judicature, having many spectatours; and had the seat of justice set up, and made ready for mee in the place of concourse.

8. When men of all ages and de­grees8. The young men saw me, and hid themselves: and the aged arose, and stood up. reverenced mee; for the young men knowing my wisedome, and see­ing my grave deportment, would in a respectfull distance, absent themselves from my presence, as awed with it, and fearing the censure of my wise­dome and gravity, the aged also had mee in such esteeme, that they would performe that respect to me which was due to them.

9. My wisdome and my person was9. The Princes refrai­ned talking, and laid their hand on their mouth. [Page 175] had in such account, as that the very chiefe and prime of all the Princes of the people would refraine to speake before me in reverence of me.

10. The Noble men were so awed10. The Nobles held their peace, and their tongue cleaved to the roofe of their mouth. with my wisedome, that they were a­fraid to speake in my presence.

11. When ever I spake, it was known11. When the eare heard me, then it blessed me; and when the eye saw me, it gave witnesse to mee. to be with such wisedome and integri­ty, that they that heard mee, would blesse me, and blesse God for mee, and all men when they saw mee, would give mee the praise thereof, and ac­knowledged me for my wise and up­right carriage of things amongst them to be a blessing to them.

12. For, because I righted the poore12. Because I delive­red the poore that cried, and the fatherlesse, and him that had none to helpe him. that complained of wrong, and be­friended the fatherlesse in like sort, and was ever a helper to the helplesse person.

13. The affectionate prayer of ma­ny13. The blessing of him that was ready to perish came upon mee: and I caused the widowes heart to sing for joy. a poore soule hath beene bestowed upon mee, who being hopelesse, and not knowing which way to turne him, I have stucke to in his extremity, and kept him from undoing: And the poore distressed widow, when she was wronged, I tooke her part, and righted her upon her adversary, to the chea­ring and rejoycing of her sad heart in her friendlesse and exposed condition.

[Page 176]14. It was my study and care in all14. I put on righte­ousnesse, and it clothed me: my judgement was as a robe and a diadem. my waies to be righteous, unblame­able, and just both before God and man, for which God greatly blessed mee, and men highly honoured me.

15. I gave advice and counsell to15. I was eyes to the blind, and feet was I to the lame. the simple, and support to the weake and impotent.

16. I was a pitifull to the poore as16. I was a father to the poore; and the cause which I knew not, I sear­ched out. a father to his childe, and as carefull of them; so that they wanted not what I could bestead them in; and the cause which to the poore mans disad­vantage was coloured over with de­ceitfull pleadings, I tooke paines in it to finde out the truth, that the poore might receive no wrong.

17. And I disappointed the wicked17. And I brake the jawes of the wicked, and plucked the spoile out of his teeth. mans covetous and cruell purposes, nor ever could I suffer his power to pre­vaile against the innocent, though it was never so great, but evermore re­scued the oppressed out of his malice and rapine.

18. In those daies of my foresaid18. Then I said, I shall die in my nest, and I shall multiply my daies as the sand. prosperity, which God had so abun­dantly heaped upon me (to see there­fore his wonderfull waies) I little thought I should have come to this estate, having such abundance of all things, with Gods favour and mine owne integrity to secure me; I little [Page 177] thought, I say, I should ever have come to this, but hoped that I should have died in peace and quiet, rich and ho­nourable, after a long life.

19. For I grew up, and increased19. My root was spread out by the waters, and the dew lay all night up­on my branch. wondrously in all manner of felicity, and the blessing of God continually attended on me, and was with and up­on every thing I did and all I had.

20. He increased mine honour dai­ly,20. My glory was fresh in me, and my bow was renued in my hand. still supplying mee with extraordi­nary and seasonable wisedome upon every occasion, yea, and he increased my power also to execute my coun­sells.

21. Men longed to heare me deli­ver21. Unto me men gave eare, and waited, and kept silence at my coun­sell. my minde in any matter, waiting for Wisedome and Justice to come from me, and with silence diligently listened to mine advice and counsell.

22. Which when they had heard,22. After my words they spake not againe, and my speech dropped upon them. they received it as an Oracle, without reply; my speech was precious, and like dew drops, brought refreshing to their longing and expecting mindes when it fell from mee.

23. The former, nay, the later raine,23. And they waited for mee, as for the raine, and they opened their mouth wide, as for the later raine. after the Summers heat, is not more thirsted for, and gaped after of the chawned earth, than my judgement and advice was till I gave it.

24. If I by my smiles gave any in­timation24. If I laughed on them, they believed it not, and the light of my countenance they cast not downe. [Page 178] of my suspition of any re­port or businesse, it was presently di­strusted and dissented from of all the rest; and on the othe hand, my least countenance or shew of approbation to any cause, was observed of others as a rule to goe by.

25. In those daies I was the onely25. I chose out their way, and sate chiefe, and dwelt as a King in the army; as one that com­forteth the mourners. man in all matters, chosen by consent of all to be the Prolocutor, and advan­ced to the first place in all assem­blies and places of Judicature, and had my house resorted to like a Kings Court in an army for advice, and dis­patch of businesse; yea, I was flocked unto from farre and neere, as a man of a thousand, that is knowne to be able to administer words of consolation to mournfull and drooping spirits, is wont to be.


1. THus it was with mee here­tofore:1, But now, they that are younger than I, have me in derision, whose fa­thers I would have dis­dained to have set with the dogges of my flocke. whilest I prospered, I was had in honour, and e­steeme of all men, but now that God hath turned the scales, and cast me in­to affliction, all men (to see how vari­able their judgments are without rea­son) [Page 179] have me in contempt, yea, even those that are younger than I, who by all lawes of God and nature, owe mee respect for mine age sake, and which heretofore stood in awe of mee, doe now scorne mee, whose fathers were beggarly shackrags and base conditi­oned rascalls, whom I scorned to im­ploy in the meanest office I had; for I had none bad enough for such base companions, who were of such condi­tions that for my part, I valued my very shepheards curs beyond them.

2. Men, that neither I, nor any man2. Yea, whereto might the strength of their hands profit mee, in whom old age was pe­rished? else, could make use of; for they were never good for any thing, but had wasted out their whole time unprofi­tably in idlenesse and lewd living.

3. Such as through their base pranks,3. For want and fa­mine they were solitary: flying into the wilder­nesse in former time de­solate and waste? and vile conditions, durst not appeare in open view, but were driven to such straits, that they have not knowne which way to turne them, nor what course to take to get a bellie full of meat; for heretofore, when it was otherwaies with mee than now it is, they were glad for feare of me, to take their heeles, and flie farre enough off, into remote and unfrequented places, and there to lurke where I could not light on them.

4. Who, to avoid me, have beene4. Who cut up Mal­lowes by the bushes, and Juniper roots for their meat. [Page 180] faine to live in a most penurious beg­garly manner, feeding on nothing but Mallowes and Juniper roots, and such like things in the time of their banish­ment.

5. Men of such vile conditions, that5. They were driven forth from among men, (they cried after them as after a thiefe.) not I only, but no man else could abide them, they were never thought wor­thy to live in any civill society, but were out-lawed of all men, and hated as if they had beene the arrantest thieves in the world.

6. So as that they were forced for6. To dwell in the clifts of the valleys, in caves of the earth, and in the rockes. feare and shame, to dwell in remote obscure places, and durst not shew their heads:

7. But lived like wilde Asses, having7. Among the bushes they brayed, under the nettles they were gathe­red together. no company but themselves, and their hiding place was among bushes and nettles, where they hoped no body could finde them, or would come to seeke them.

8. They were children of most wic­ked8. They were children of fooles, yea, child en of base men: they were viler than the earth. and despicable men, such as were not thought worthy to goe upon the ground.

9. And now these very fellows stick9. And now am I their song, yea, I am their by­word. not to come out of their holes, and to shew their faces in affront of mee, and to triumph over mee with scornfull Balads and by-words.

10. They abhorre, and disdainfully10. They abhorre me, they flie farre from mee, and spare not to spit in my face. [Page 181] keepe a loofe of mee, as scorning to come neere; they beard and affront mee in the vilest manner that can be imagined.

11. Because the Lord hath brought11. Because hee hath loosed my cord, and af­flicted me, they have al­so let loose the bridle be­fore me. me low, & bereaved me of that power and honour which I formerly injoyed, and wherewith I held them straitly under; therefore they now take the liberty and opportunity to despise me, and in an unbridled manner without feare, shame, or manners, offer mee abuse, and let loose the reines of all disrespect and contempt upon me.

12. A rowt of lawlesse youngsters12. Upon my right hand rise the youth, they push away my feet, and they raise up against mee the waies of their destru­ction. that could never abide mee; for be­cause I was ever most severe against them, have rebelliously assaulted me, and by strong hand robbed mee of all my worldly substance and support at once, utterly disabling me of all power to right or helpe my selfe, and have fully compassed my ruine, which they have long wished and intended to me, and have blocked up every doore of hope and possibility of better.

13. They hated my courses, and13. They marre my path, they set forward my calamity, they have no helper. could not away with my waies, and therefore their desire was to over­throw both mee and them, and to this end they forwarded my destruction all that ever they could possible: They [Page 182] needed none to animate or put them on to so mischievous a businesse.

14. For they were forward enough14. They came upon me as a wide breaking in of waters: in the desolati­on they rolled them­selves upon me. to it of themselves, rushing in upon me with all their violence at once, and slacking no time, but fell pell mell up­on all that ever I had, adding one mis­chiefe to another, so fast as ever they could act it, when they saw opportuni­ty and the breach once made.

15. All manner of formidable evils15. Terrours are tur­ned upon me: they pur­sue my soule as the wind: and my welfare passeth away as a cloud. have light upon mee, they have sud­denly and vehemently surprised mee, to the great affrighting and amazing of my soule, when as all my welfare is thus vanished in a moment.

16. In so much as my soule and16. And now my soule is poured out upon mee; the daies of affliction have taken hold upon mee. spirit is quite wasted and spent with sorrow, my afflictions have so sore op­pressed mee.

17. Besides the losse of my estate,17. My bones are pier­ced in me in the night­season; and my finewes take no rest. my bodily paine is so great also, that my very bones and sinewes which should strengthen me, can themselves gather no strength through paine and restlesnesse in my very bed.

18. By the extremity of my disease,18. By the great force of my disease, is my gar­ment changed: it bin­deth me about as the col­lar of my coat. and by the matter that it forceth out­ward in boiles and sores, the issuings whereof my clothes soake in, it com­meth to passe they are utterly stained and spoiled, and so stiffened with that [Page 183] congealed matter, as that they which once sate loose and easie to my body, are all over now as hard and strait up­on me as my collar.

19. God hath, as it were, trampled19. He hath cast me into the mire, and I am become like dust & ashes. me to dirt, and made me like an heape of dust and ashes.

20. And furthermore, in all this20. I cry unto thee, and thou dost not heare me; I stand up, and thou regardest me not. extremity I cry to God, and can get no answer nor reliefe; I present my selfe before him in prayer, and offer my selfe to his view, to see if such a pitifull spectacle and suppliant, can move any thing with him, but it availes me nothing.

21. Thou hast not dealt so well with21. Thou art become cruell to mee: with thy strong hand thou oppo­sest thy selfe against me. mee heretofore, but now thou dealest as ill; thy infinite goodnesse seemes to be turned into infinite severity and hard-hearted cruelty; for one would thinke that with all the maine force of thy mighty power thou opposest thy selfe gainst me, so as that thou couldst not use me worse than thou dost.

22. As the whirlepust lifts up the22. Thou liftest mee up to the wind: thou causest mee to ride upon it, and dissolvest my sub­stance. dust, and carries it farre away; so hast thou as with a sudden blast, translated mee out of all health and happinesse, that the earth and this life can afford, and hast separated me as such an infinit distance from them, that I am sure we can never meet againe; for my flesh [Page 184] is already falling asunder peacemeale, and turning to dust, as if it were in the grave.

23. And this thou dost, because I23. For I know that thou wilt bring mee to death, and to the house appointed for all living. know thou art purposed utterly to make an end of me, and by afflictions to bring me to the grave, whither all men living must come sooner or later, one way or other, as it pleaseth thee.

24. Howbeit I am sure of this, That24. How be it he will not stretch out his hand to the grave, though they cry in his destruction. the Lord will not trouble mee here, but that there I shall have rest, both I and others that are innocent like my selfe, whom yet here hee is pleased to exercise under affliction, and to make grone under heavie pressures.

25. I did not carry my selfe towards25. Did not I weepe for him that was in trou­ble? was not my soule grieved for the poore? other men, as other men carry them­selves toward me, and therefore I ho­ped for better. I am sure I wept for them that were in trouble, and my soule had a fellow-feeling of the poore mans misery that at any time be­fell him.

26. And now that I ought to have26. When I looked for good, then evill came unto mee: and when I waited for light, there came darknesse. beene so dealt withall by others, it's nothing so, but whereas I expected and hoped to have found some pity, I finde none; and in stead of that com­fort I hoped to have received from my friends and companions, I can find no­thing but discomfort.

[Page 185]27. With most compassionate sym­pathie27. My bowels boiled and rested not: the daies of affliction prevented mee: did my bowells earne over the afflicted, so that I could have no quiet in my selfe, for grieving and taking thought for them, I was seldome or never without sorrow for some one or others affliction.

28. Such was my fellow-feeling,28. I went mourning without the Sun; I stood up, and I cried in the congregation. and my heart tooke on so sore for them, that nothing could comfort me, me thought the Sun shone not warme upon me the whilest: yea, so sensible was I of their pressures, that I could not containe my selfe, but made their cases knowne in an open and pitifull manner to other men, to raise them more friends, and to move others also as well as my selfe to pity and pray for them.

29. But on the contrary, I am un­pitied29. I am a brother to Dragons, and a compa­nion to Owles. and forsaken of all men, a so­litary and forlorne man in these my miseries.

30. These things make me in a la­mentable30. My skin is blacke upon me, and my bones are burnt with heat. state, so that my skin with sorrow and anguish, is quite changed from white to blacke, and my bones are, as it were, consumed with inward torment of soule.

31. Every thing increaseth sorrow,31. My harpe also is turned to mourning, and my organ into the voice of them that weepe. nothing in the world affords mee any comfort, so that all my musicall in­struments [Page 186] have quite changed their tune, and now there is nothing but wo and lamentation heard from me.


1. BUt however it hath pleased1. I made a covenant with mine eyes; why then should I thinke up­on a maid? God to deale with me, or what ever the world thinkes of me, I am sure that I have walked strictly with God, and have given mine heart to him in all points, with full purpose to order all my waies with selfe-deni­all according to his will; as to instance first in the most flesh-pleasing lust of carnall concupiscence. I made a co­venant with mine eyes touching it, ne­ver to looke upon a maid unlawfully to lust after her, and set a strict watch over them accordingly, to prevent their sudden surprisall and inconside­rate glances; and like as I watched mine eyes without; so upon the same reason, because I would not offend God, did I also watch my thoughts within, that they entertained no Iust­full speculations, thus taking care, and using all diligence to approve my selfe every way upright to God, both with­in and without.

[Page 187]2. For I knew, and well considered2. For what portion of God is there from a­bove? and what inheri­tance of the Almighty from on high? the reward of a sinfull man and an hy­pocrite that either lived loosely, or caried it cunningly, how that to such a man, God, who from above seeth all things here below would afford no grace nor favour;

3. But contrarily hath in his just3, Is not destruction to the wicked? and a strange punishment to the workers of iniquity? decree appointed destruction for such, and his fearefull indignation severely to light upon them.

4. I evermore set the Lord before4. Doth not he see my waies, and count all my steps? mine eyes as seeing all my waies, and observing my paths, who I know, knowes them well enough.

5. And therefore I appeale to him,5. If I have walked with vanity, or if my foot hath hasted to de­ceit; whether I have walked in any vaine way or sinfull course, or if I have de­lighted or desired to doe wrong to any.

6. I desire with all my heart that6. Let me be weighed in an even ballance, that God may know mine in­tegrity. God would take my judgement into his owne hands, where I am sure I should have right done mee; for I know his eyes cannot be so blinded with mine afflictions (though mens are) but that for all them hee will be able impartially to see and know mee to be upright.

7. For my part I desire no favour,7. If my step hath turned out of the way, and mine heart walked after mine eyes, and if a­ny blot hath cleaved to my hands: if he find mee not so, if hee find that I have (as is said of mee) stept aside to [Page 186] [...] [Page 187] [...] [Page 188] doe wickedly, or that I have willingly with consent of heart, suffered mine eyes to breake their bounds in lust or courting, or that my hands have beene guilty of receiving any bribe to the dishonour of my function, and blemish of mine integrity:

8. Then let God lay what punish­ment8. Then let mee sow, and let another eat; yea, let my off-spring be roo­ted out. he will upon mee, let nothing be blessed that I put my hands unto, but let mee plow and sow and take much paines for increase to no purpose, let others reape the profit from me; yea, let him root mee from off the earth, so that no one of all mine off-spring re­maine thereon to uphold my name.

9. If I have suffered mine heart to9. If mine heart hath beene deceived by a wo­man, or if I have laid wait at my neighbours doore: be seduced from mine owne wife by any other woman, or if I have ever wronged any one in that kinde:

10. Then let me be so dealt withall,10. Then let my wife grinde unto another, and let others bow downe upon her. as is but just and equall; let my wife breake her bond of duty to mee, and subject her selfe to another, and let her be adulterously prostituted to o­ther men in like manner.

11. For this is a sinne most notori­ously11. For this is an hai­nous crime, yea, it is an iniquity to be punished by the judges. vile, and extremely odious to God, which shall not escape unpunish­ed of him, who hath appointed it to be punished even by the civill Ma­gistrate.

[Page 189]12. If I be guilty of this, I know12. For it is a fire that consumeth to destructi­on, and would root out all mine increase. very well what will come of it, That it shall certainly kindle the wrath of God against me, to mine utter ruine and destruction.

13. Or if ever through pride or13. If I did despise the cause of my man-servant, or of my maid-servant, when they contended with me: passion I was wont by strong hand to beare downe, or sleight the righteous cause and just pleadings of those that were my servants, man or maid, when in any businesse they desired mee to heare them cleare themselves.

14. For I had this humbling con­sideration14. What then shall I do when God riseth up? and when hee visiteth, what shall I answer him? ever in my thoughts, which made mee carry my selfe fittingly to­ward them: If I reject and scorne mine inferiours, and stop mine eares against their humble intreaties, and just defences, how thinke I, shall I an­swer it to God, when he questions me upon it? or how shall I speed with him, who is so infinitely beyond me, when he takes up a controversie against me? how then shall I have my prayers heard, or my answers and humble pleadings in mine owne behalfe finde acceptance, and take place with him?

15. And thus I further considered,15. Did not hee that made mee in the wombe, make him? and did not one fashion us in the wombe? Did not the same God make him that made mee, and caused us to be borne alike, and so to be equall in nature, [Page 190] though in civill respects he hath pre­ferred me before him.

16. If I have detained the poore16. If I have with­held the poore from their desire, or have cau­sed the eyes of the wid­dow to faile: mans pledge against his will, or have any way wronged him, eyther by de­laying to doe him right, or by keeping him from his right, or have given cause to the widow to weepe and com­plaine of mee, either for doing her wrong my selfe, or not righting her on others that wronged her.

17. Or if I have either basely or co­vetously,17. Or have eaten my morsell my selfe alone, and the fatherlesse hath not eaten thereof. unhospitably, or uncharita­bly been wont to devour my substance my selfe alone, without imparting it with a free and bountifull mind to the fatherlesse, and such as had need.

18. (For I have been ever a harbou­rer18. (For from my youth hee was brought up with mee, as with a father, and I have guided her from my mothers wombe.) and succourer of the distressed, and have alwaies had a fatherly care to provide for all such as I saw were help­lesse and in need, fatherlesse, or wid­dow.)

19. If I have seene any poore soule19. If I have seen any perish for want of clo­thing, or any poore with­out covering: suffer through nakednesse and want of clothing, or any poore man destitute of necessaries to keepe him warme:

20. And have not in pity and cha­rity20. If his loynes have not blessed me, and if hee were not warmed with the fleece of my sheepe: supplied him, and accommodated him with clothing and all needfull conveniences out of the store that God hath given me:

[Page 191]21. If I have taken advantage by21 If I have lift up my hand against the father­lesse, when I saw my helpe in the gate: my power and authority to wrong or oppresse any fatherlesse or helplesse one in judgement, though if I would I could have beene sure to have had it gone on my side against them:

22. If these or any of these can just­ly22. Then let mine arme fall from my shoulder­blade, and mine arme be broken from the bone. be laid to my charge, then let the Lord marke mee for such an one by some notorious judgement, beyond any that hee hath laid upon mee yet; Let mine arme rot off, or to make it more remarkable, let it fall suddenly from my shoulder, and be broken from the bone that doth uphold it, to my utter disabling, as a punishment of my sin, and token of my hypocrifie.

23. I am sure none of these can be23. For destruction from God was a terrour to me, and by reason of his highnesse I could not endure. justly fathered upon me; for I alwaies had the feare of God before mine eyes; I knew how he hated and would punish such things, and therefore durst never be guilty of any of them; his greatnesse and majesty awed me that I durst do no such matters.

24. If I have beene guilty of spiri­tuall24. If I have made gold my hope, or have said to the fine gold, Thou art my confidence: Idolatry, making gold my God, by reposing any hope in it to be hap­py by it, or have built my faith and confidence of future subsistency and welfare in my abundance of the choi­sest and chiefest riches:

[Page 192]25. If in a carnall security I have25. If I rejoyced be­cause my wealth was great, and because mine hand had gotten much: immoderately rejoyced in mine abun­dance of wealth, or as if because by mine owne wit and industry I had heaped up much:

26. If ever I beheld the Sunne in26. If I beheld the Sunne when it shined, or the Moone walking in brightnesse: his glory, or the Moone in her beau­ty, as doe the Idolatrous heathen a­bout me:

27. And have either secretly in my27. And my heart hath beene secretly enticed, or my mouth hath kissed my hand: heart and affections beene enticed to worship those excellent creatures in stead of the Creator, and ascribe to them the honour and thankes of his providence, as they doe; or openly by such outward expressions as they use.

28. This also, could it be laid to my28. This also were an iniquity to be punished by the Judge: for I should have denied the God that is above. charge, were worthy punishment from God; for it were no lesse than blasphe­my and Atheisme, and so of due to be punished even by the Magistrate.

29. If I revengefully rejoyced at29. If I rejoiced at the destruction of him that hated me, or lift up my selfe when evil found him. the destruction of mine enemy and him that hated me, or proudly tram­pled upon him in his misery, which I have not.

30. (Neither have I given way to30. (Neither have I suffered my mouth to sin, by wishing a curse to his soule.) my passion so much as to let my mouth breake out sinfully to curse him, or to wish him evill)

31. Yea, though I have been strong­ly31. If the men of my tabernacle said not, Oh that we had of his flesh I we cannot be satisfied. [Page 193] pressed by others to revenge my selfe, who were neere unto me, and had power with mee in other things, and who themselves, out of love and re­spect to mee, being impatient of mine injury, would faine have wrought my revenge, and offered it, if I would have suffered them.

32. It's well knowne, the stranger32. The stranger did not lodge in the street: but I opened my doores to the traveller. did not lodge harbourlesse if I knew of it, but that I bid the way-faring weary traveller welcome to my house.

33. If I at any time have concealed33. If I covered my transgression, as Adam: by hiding mine iniquity in my bosome. my sin from God, as did Adam, and as all men naturally are apt to doe, by excuse or extenuation, and have not humbly with selfe-judging confessed it to him, but kept it unuttered in my bosome, as loth to leave it, or to be humbled for it.

34. No, I did none of these, nor did34. Did I feare a great multitude, or did the contempt of families ter­rifie mee: that I kept si­lence, and went not out of the doore? I ever, either for the feare of a violent and combined multitude, or of the losse of friends and acquaintance, and their falling off from mee, (though they were of never so considerable quality and number) at any time keep within doores, and hide my head, or hold my peace, but openly reproved sinne, and shewed my selfe alwaies in the behalfe of the innocent with impartiality and justice.

[Page 194]35. O that any one heard mee that35. O that one would heare mee! behold, my desi e is, that the Al­mighty would answer me, and that mine adver­sary had written a book. could object any thing against me, nay, if I lie, I desire the Almighty would tel me so, and that any, whomsoever he is, (for I except none) that can object any thing against what I have said, would make his allegations against mee, and set downe his accusations in writing; that I might reade and know them, and so might compleatly cleare my selfe by my reply.

36. Surely I would not take it ill36. Surely I would take it upon my shoulder, and bind it as a crowne to me. at any mans hands whomsoever, but would thinke he did mee a very great favour in it, and would set choicely by it, nor should it daunt mee, but incou­rage me, for I should not doubt, but upon my reply, it would turne to my exceeding honour; for mine innocen­cy assureth me the triumph and victo­ry over any adversary, or accusations in the world.

37. I would deale truly with him;37. I would declare unto him the number of my steps, as a Prince would I goe neere unto him. for I would tell him all that ever I know by my selfe, and would relate unto him the whole course of my life, nor would I shrink back, or flinch him one jot, but would boldly encounter him, and make good my matter a­gainst him whoever hee were.

38. If my land blame mee for un­just38. If my land cry a­gainst me, or that the fur­rowes likewise thereof complaine. and cruell dealings toward them [Page 195] that plowed and husbanded it.

39. If I have reaped the benefit of39. If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life, it through other mens labours with­out wages justly paid them, or have racked my rents to the occupiers un­doing.

40. Then let all my labour and seed40. Let thistles grow in stead of Wheat, and cockle in stead of Barley. The words of Job are ended. be evermore lost; Let thistles grow in stead of Wheat, and cockle in stead of Barley; let me have weeds for corne. The words of Job in expostulation with his three friends are here ended.


1. FOr these three foresaid men1. So these three men ceased to answer Iob, be­cause he was righteous in his owne eyes. seeing they could not prevaile with Job to be otherwaies opi­nionated of himselfe then as an up­right & innocent man, gave over now at last to presse any more upon him.

2. Elihu the sonne of Barachel, who2. Then was kindled the wrath of Elihu the sonne of Barachel the Buzite, of the kindred of of Ram: against Iob was his wrath kindled, be­cause hee justified him­selfe rather than God. came of Buz, the sonne of Nahor, who was the brother of Abraham, having heard all that had past betweene Job and his three friends was moved with indignation against both him and them. Now the reason why hee was angry with Job, was not because hee maintained his owne integrity against [Page 196] his friends, but because he over-eyed his owne righteousnesse to the lessen­ing of Gods, pleading it too farre (not onely against his friends, but) even to God him selfe in the way of expostu­lation, and therewith questioning his righteousnesse in so dealing with him, in stead of acknowledging it, and ad­miring his waies.

3. And the reason why he was also3. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Iob. angry with Iobs three friends, was, be­cause they could not directly taxe Iob, nor convincingly prove against him, that which all this while upon a bare surmise they had accused him of, namely, of being an hypocrite and and wicked man.

4. Now Elihu (though with childe4. How Elihu had wai­ted till Iob had spoken, because they were elder than hee. to speake) yet had modestly bridled his desire till Iob had fully ended his last and long reply, nor had hee ever offered to interrupt the discourse of Iobs three friends in all this time, or put himselfe in amongst them; for be­ing all his Elders, he gave them prece­dency of speech.

5. But when he had heard out Iob, 5. When Elihu saw that there was no answer in the mouth of these threemen, then his wrath was kindled. and saw that those three men were gravelled, and that for all that they had said against him, they were now at last (for want of cleare conviction) faine to leave him as they found him, [Page 197] to wit, a righteous man, and innocent of the hypocrisie and crimes they laid to his charge. He hereupon was pro­voked to utter his minde.

6. And thus at last, Elihu the sonne6. And Elihu the son of Barachel the Buzite, answered, and said, I am young, and yee are very old, wherefore I was a­fraid, and durst not shew you mine opinion. of the a foresaid Barachel the Buzite put forth himselfe to speake as followeth: I am conscious to my selfe of my youth, together with the weaknesses accom­panying it, and of your precedencie of age, and the advantages which usually attend it, which did awe me from spea­king all this while, so that I durst not shew mine opinion in so weighty a bu­sinesse, nor before such grave perso­nages, till that I had heard all that you could say.

7. For though my youthfull desire7. I said, daies should speake, and multitude of yeeres should teach wise­dome. prompted me to speake, yet I checked it, and refrained my selfe, giving leave (as was fitting) for those who were my ancients to speake first, who I thought in all probability knew therefore best how wisely to instruct the erring.

8. But though age hath oddes of8. But there is a spirit in man: and the inspi­ration of the Almighty giveth them understan­ding. youth, yet one man as well as another hath a spirit of understanding, (rea­son and judgement) in him, whereby through supply of speciall inspiration from God that can doe all things, hee may be able to know that which want of yeeres denies him.

[Page 198]9. Wisdome is the gift of God, and9. Great men are not alwaies wise: neither doe the aged understand judgement. therefore those men alwaies have it not that we thinke are the likeliest; for we see great men, who have advan­tage of meanes and education, are not alwaies the wisest men, neither the aged that have advantage of time and experience, have alwaies proportion­able understanding and judgement, but may, and doe both of them come short (at least in some things) of their inferiours.

10. My spirit therefore being in­spired10. Therefore I said, hearken to me, I also will shew mine opinion. of God, and also stirred up by him to speake, and having noted your errours, notwithstanding your ages, I am bold to take leave to challenge your attentions, till I also give my judgement, and take my turne in this cause.

11. Know you all, that I have not11. Behold, I waited for your words; I gave eare to your reasons, whilest you searched out what to say. slept the while I have beene silent, but diligently waited for, and attended to all you said; I seriously considered the reasons and arguments which fell from you, which I perceived all this while to be the best you could invent to evince your adversary.

12. Yea, I purposely hearkened to12. Yea, I attended unto you: and behold, there was none of you that convinced Iob, or that answered his words: you to have had some convincing rea­sons from you of that you accused Job, but the truth is, (for so farre I must [Page 199] take his part) there is not any one of you, that hath convincingly proved that you alleged against him, nor an­swered that which hee hath said for himselfe.

13. God hath given him the victo­ry,13. Lest yee should say, Wee have found out Wisedome; God thru­steth him downe; not man. that you might see the weaknesse of your argument, and not continue confident in your erroneous maxime, as if it were an unerring truth. That Job must needs be a wicked hypocrite, because God, who is just and all-see­ing, and cannot doe wrong, nor mis­take as man may, does afflict him.

14. Now, as hitherto I have given14. Now, hee hath not directed his words against me; neither will I answer him with your speeches. Job no cause by siding with you to say any thing against me, so neither will I now doe it; for I utterly dislike your course, and therefore will neither take up your Theme against him to con­demne him for an hypocrite, nor use your argument to prove it, because of Gods afflicting him; for I hold it a meere Sophisme.

15. They that should have spoken15. They were ama­zed, they answered no more; they left off spea­king. to Jobs reply, fell to wondring at him in stead of convincing him with fur­ther and better arguments; for indeed, having no more to say, they were for­ced to give over their feeble reaso­ning.

16. So that when I had waited for16. When I had wai­ted, (for they spake not, but stood still and an­swered no more.) [Page 200] their answer as at other times, but heard none from them (for they were all silent and made no reply.)

17. I was resolved hereupon to take17. I said, I will an­swer also my part, I also will shew mine opinion. the matter in hand, to answer Job my selfe, and to give mine opinion in the businesse.

18. For I have much to say, and18. For I am full of matter, the spirit within me constraineth me. many reasons to urge against him in Gods behalfe, and my mind standeth vehemently to utter them.

19. Yea, I cannot hold, I even swell19. Behold, my belly is as wine which hath no vent, it is ready to burst like new bottels. with desire to speake my mind, that Iob may be humbled, and God glo­rified.

20. I must needs therefore speake20. I will speake, that I may be refreshed: I will open my lips and an­swer. to ease my spirit, yea, I both must, and will make answer for God.

21. In whose businesse, let it not21. Let me not, I pray you, accept any mans person, neither let mee give flattering titles unto man. be expected from mee to spare any mans fault out of respect to his person or condition, nor to sooth you up in your errours and mistakes, with faire words, and flattering encomiums.

22. For I am not skilled in the way22. For I know not to give flattering titles, in so doing, my Maker would soone take mee a­way. of flattery, nor durst I use it, if I were, for in so doing, I know I should pro­voke the omniscient God that made mee, and who hateth such things, to be avenged on mee with speedy de­struction.


1. WHerefore, Iob, I pray thee,1. Wherefore Iob, I pray thee, heare my spee­ches, and hearken to my words. give good heed to what I shall say, and let it not be tedious to thee, but conceive of it as comming from one that wishes thee well, and have the patience to heare mee out.

2. Thou seest I have not beene for­ward2. Behold, now I have opened my mouth, my tongue hath spoken in my mouth. to speake, but have waited till now that all have done, which I take to be a fit time for me to begin, having heard all that hath beene said on both sides, and seriously weighed them, which makes mee both the abler and bolder now to speake my mind.

3. And beforehand, I assure thee3. My words shall be of the uprightnesse of my heart; and my lips shall utter knowledge cleerly. this, which also I would have thee credit, that I will speake nothing out of passion or partiality, as thou con­ceivest others to have done, but what I say shall come from an honest heart, nor will I obtrude mine owne con­jectures and surmises for doctrinall truths upon thee, as my fore-runners have, but I will utter demonstrative things.

4. Thou hast wished for one like4. The spirit of God hath made me, and the breath of the Almighty hath given me life. thy selfe in Gods stead, to dispute the [Page 202] matter with thee, why, know, that I am he. I am a creature as thou art, nei­ther better nor worse, but in all points the same with thy selfe, made by the finger of God as thou art, and have my life from him as thou hast.

5. Therefore now make good thy5. If thou canst an­swer me, set thy words in order before mee, stand up. challenge, and if thou canst, spare not to answer to that which I shall say; for thou maist boldly speake thy minde, there is no cause of feare.

6. For, as I say, I am in Gods stead6. Behold, I am ac­cording to thy wish in Gods stead; I also am formed out of the clay. according to thy desire to dispute the matter with thee, who am just such an one as thou art, neither higher nor lower, but a pot by the hand of the Potter, molded out of the same clay.

7. So that (as thou conditionedst)7. Behold, my terrour shall not make thee a­fraid, neither shall mine hand be heavie upon thee. thou seest there is no cause of feare to deale with me, nor can I doe thee any hurt or oppresse thee, so as to hinder thee from speaking thy mind fully and freely.

8. I will lay nothing to thy charge,8. Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, say­ing: nor object any thing against thee, but what I have heard come from thee, yea, out of thine owne mouth will I condemne thee, for thus thou hast presumptuously spoken.

9. (Justifying thine owne righte­ousnesse,9. I am cleane with­out transgression, I am innocent; neither is there iniquity in me. and questioning Gods) I have not sinned against God, but am inno­cent [Page 203] from giving him any offence, neither can hee lay any iniquity to my charge, or shew cause why hee thus afflicts mee.

10. So that he is over rigorous, pur­posely10. Behold, he findeth occasions against mee, he counteth me for his ene­my. picking quarrells against mee, and of his meere pleasure maketh cru­ell warre upon me without just cause.

11. Using all manner of hardship11. Hee putteth my feet in the stockes, hee marketh all my paths. toward me, keeping mee continually fast locked in afflictions, watching me, lest I should make an escape, and find some ease, which he will by no means permit mee to have.

12. Thus, or to this purpose, hast12. Behold, in this thou art not just: I will answer thee, that God is greater than man. thou charged God, thou canst not de­ny it, and however thou art other­waies upright or righteous, I will not take upon me to judge, onely in this I am sure, and dare say thou art not justi­fiable, but worthy to be condemned of sinfull and presumptuous arrogance and pride of heart (for which God may and does justly afflict thee) and thus I prove it, from the wonderfull dispari­ty betweene God and man, betwixt whom there is no comparison, God in­finitely transcending him, and his ca­pacity to judge.

13. And consequently, how inso­lent13. Why dost thou strive against him? for he giveth not account of a­ny of his matters. a thing is it for thee to cample and reason it thus unreverently with God [Page 204] as thou hast done, whose will in all things is a law most righteous, nor is he bound to give any other reason but his will for any of his actions.

14. In all which, yet there is reason14. For God speaketh once, yea twice, yet man perceiveth it not. and a gracious meaning too, if thou knewest it; for God many times, and divers waies solicits and admonisheth man (as now hee doth thee) if man would, and could understand him, which partly through the pride and security, and partly through the dul­nesse of his heart he does not.

15. Out of which spirituall slum­ber,15. In a dreame, in a vision of the night, when deepe sleepe falleth upon men, in slumbrings upon the bed. God trieth all waies to awaken men; for he teacheth them by nightly molestations, in dreams and visions, to the disturbance of their sleep and rest, as thou complainest.

16. And this way he taketh to in­struct16. Then he openeth the eares of men, and sea­leth their instruction. men, and remarkeably to set his home doctrine upon them.

17. Which is, to withdraw man17. That he may with­draw man from his pur­pose, and hide pride from man. from cherishing and maintaining him­selfe in his owne selfe-valuing con­ceits, derogatory to God, and to bring him to stoope to an humble and selfe­denying subjection to him, expunging pride, (which God corrects in thee.)

18. That so he may in mercy keep18. He keepeth backe his soule from the pit, and his life from peri­shing by the sword. him from perishing for it, both in soule and body, temporally and eternally.

[Page 205]19. And further also, to worke this19. Hee is chastened also with paine upon his bed, and the multitude of his bones with strong paine. cure, and purge this pride, hee brings high-minded man into a wofull con­dition, easelessely punishing him with tormenting paines, as hee does thee, yea, making every bone in his body (as many as they are) to ake with ve­hement torture.

20. So that hee may be forced20. So that his life ab­horreth bread, and his soule dainty meat. through extremity of anguish, neither to care to eate necessary nor pleasant meat, but neglect all manner of suste­nance.

21. Yea, he may be brought to that21. His flesh is consu­med away that it cannot be seene, and his bones that were not seen, sticke out. passe and such a change wrought in him, as that his flesh which was wont to be plump and smooth, may be ut­terly wasted to nothing (as thou com­plainest thine is) and his bones, which before were comelily covered, may most deformedly and gastly stick out.

22. Yea, hee may be at the very22. His soule draweth neere unto the grave, and his life to the destroyers. point of death, ready to breath out his soule, and his life in continuall jeo­pardy by his deadly plagues.

23. Now, when God hath brought23. If there be a mes­senger with him, an in­terpreter one among a thousand, to shew unto man his uprightnesse. him to this passe, and he still continues blind, and none of all this will make him perceive his errour and Gods in­tention, if then besides this, God so or­der the matter, as that in his gracious providence he further provide for his [Page 206] instruction, and send as a speciall mes­senger (as hee does mee to thee) a man faithfull and able (which is a singular gift of God and very rare) to bring him to a sight of his sinne, and to set him upright in the sight of God by re­pentance.

24. This soone altereth the case;24. Then he is graci­ous unto him, and saith, Deliver him from going downe to the pit, I have found a ransome. for hereupon God is presently appea­sed toward him, and graciously ac­cepts him, comfortably cheering his heart with an assured freedome from death and hell, his sinne upon his re­pentance being done away in the sight of God by the blood of his Son which he sees accepted in his behalfe.

25. And then, as before, through25. His flesh shall be fresher than a childes: he shall returne to the daies of his youth. anguish of his spirit his body was con­sumed; so now, through the abundant consolation thereof he grows revived, and becomes as fat and faire-liking as ever he was in his life.

26. And whereas before all his26. He shall pray un­to God, and hee will be favourable unto him, and he shall see his face with joy: for hee will render unto man his righteous­nesse. complainings and out-cries stood him in no stead, now he shall humbly put up his suit to God for favour, and shall finde it: and whereas, if hee did but thinke of God, he was troubled; now being justified from his sinne, he shall have abundance of joy and peace in his soule toward God.

27. For God longs to be gracious27. He looketh upon men, and if any say, I have sinned, and per­verted that which was right, and it profited me not: [Page 207] to mee, and waites that hee may be so, looking when a man will see his sinne and confesse it, how that he hath gone out of the way, and justly suffers by it.

28. Such a man shall soone have his28. He will deliver his soule from going into the pit, and his life shall see the light. pardon sealed, his feare banished, and his soule comforted; so that for after­wards he shall lead a happy life.

29. Lo, I have told thee what varie­ties29. Lo, all these things worketh God; often­times with man. of waies, and diversity of meanes God is oftentimes faine to use toward such a man as he meanes well to.

30. Aiming onely at his good, that30. To bring backe his soule from the pit, to be enlightened with the light of the living. his sin unrepented of be not his death and destruction, but that in the sight and feeling of Gods grace and favour towards him, hee may lead a comfor­table and happy life.

31. Iob, I pray thee consider well31. Marke well, O Iob, hearken unto mee, hold thy peace, and I will speake. what I say, as that which neerely con­cernes thy good, let mee yet further have thine attention without interrup­tion, for I have more to speake.

32. Not that I desire to stop thy32. If thou hast any thing to say, answer me: speake, for I desire to ju­stifie thee. mouth, if thou questionest any thing that I have said, and hast any just ex­ception against it in thine owne de­fence, if thou hast, speake freely, for I desire not to condemne thee in any thing wherein thou art justifiable; on­ly thy pride I tax, which is apparant.

[Page 208]33. But if so be thou canst take no33. If not, hearken unto me; hold thy peace, and I shall teach thee wisedome. just exception, then doe not needlesse­ly interrupt me, but let me goe on, and I make no question but before I have done, I shall make thee understand thine errour, and Gods just dealing, and shall shew thee the way to finde mercy.


1. WHereupon Elihu goes on1. Furthermore, Elihu answered and said: further to question Iob of, and to give answer to the words he spake against God, and ap­pealing to his friends touching them, hee said:

2. I pray you listen well to what I2. Heare my words, O yee wise men, and give eare unto mee, yee that have knowledge. say, and according to your wisdomes judge of it; give eare to what I speake, and let your understandings censure if it be not right.

3. For a judicious and considerate3. For the eare trieth words, as the mouth ta­steth meat. eare can as aptly judge of things that are spoken, as the palate of a man can naturally distinguish and relish meats that are eaten.

4. Let us not plead against Iob by4. Let us choose to us judgement: let us know among our selves what is good. ungrounded conjectures, but let us state the controversie against him, so [Page 209] as it is, that it may hold water; let us goe knowingly to worke according to apparant truth, which is the likely way to prevaile with him.

5. For Jobs miscarriage of himselfe5. For Iob hath said, I am righteous: and God hath taken away my judgement. is evident, and how presumptuously he hath justified himselfe and accused God, is knowne to us all, saying, I am righteous, and God doth not doe me right accordingly, but dealeth too ri­gorously with mee.

6. I should lie and wrong my selfe6. Should I lie against my right? my wound is incurable without trans­gression. if I should not justifie my righteous­nesse, and maintaine it, that this my so grievous affliction is without just cause.

7. Did we ever heare the like? or7. What man is like to Job, who drinketh up scorning like water? was there ever any man that durst in this manner as he hath done so migh­tily upbraid and reproach God, as if hee thirsted to despite him in the way of revenge?

8. Who hath so farre forgot him­selfe,8. Which goeth in company with the wor­kers of iniquity, and wal­keth with wicked men. as that his carriage under his af­flictions is equall, and makes him like to those that never had knowledge of God, but have ever lived in sinne and prophanenesse, yea, hee walks just in their steps, and doth as the wicked do when God afflicts them.

9. Uttering impatient & presump­tuous9. For hee hath said, It profiteth a man no­thing, that he should de­light himselfe with God. speeches; for upon the matter [Page 210] he hath said: That a man is never the better for loving God, and walking with him, the whilest hee justifies his owne righteousnesse, and taxeth God of cruelty.

10. Therefore hearken to what I10. Therefore hearken unto me, yee men of un­derstanding: farre be it from God that he should do wickednesse, and from the Almighty, that hee should commit iniquity. plead against him, and in your wise­doms, judge if he be not to be blamed for it; for, is it not a monstrous thing to fasten injustice upon God, and to dare to lay iniquity to the charge of the Almighty, which is so utterly con­trary to his nature, and can by no meanes belong to him, but to us:

11. For it is both his covenant and11. For the worke of a man shall he render un­to him, and cause every man to find according to his waies. custome, to render to men according to their works, and to judge them ac­cording to their waies.

12. Which he is well able to make12. Yea, surely God will not doe wickedly, neither will the Almigh­ty pervert judgement. appeare, whatsoever we thinke to the contrary; for there is nothing more certaine and sure, than that God will not doe wickedly, neither will the Al­mighty, who is Judge of all the earth, deale unjustly.

13. Who hath put him in office, or13. Who hath given him a charge over the earth? or who hath dis­posed the whole world? charged him with the supervisourship of the earth? that he should be questi­oned by him, and account to him, or who but himselfe (thinke we) is fit to dispose of the world, and all things in it in wisdome and justice?

[Page 211]14. If God set his heart against14 If hee set his heart upon man, if hee gather unto himselfe his spirit and his breath; man, and resolve ether in his absolute soveraignty, or for punishment of his sinne to unmake him againe, by taking from him that which at first hee gave him to live and subsist by, that is, his soule and spirit.

15. Then of necessity, man-kinde15. All flesh shall perish together, and man shall turne againe unto dust. must all at once perish, and be annihi­lated or turned into the matter hee made him of, that is, to dust, and this may he most justly doe.

16. Now then Job, if thou hast un­derstanding16. If now thou hast understanding, heare this; hearken to the voyce of my words. (as I know thou hast) con­sider with thy selfe, how justly he may doe thus by thee, who art but one, seeing that of his good pleasure onely it is, that all subsist. And now yet fur­ther, hearken to what I shall say for thy confuting.

17. Shall he, whom thou wouldest17. Shall even he that hateth right governe? and wilt thou condemne him that is most just? make to delight in doing wrong, be fit to governe and punish wrong-doers, and wilt thou dare to condemne and taxe him thus of injustice, that is even righteousnesse it selfe, and the foun­taine whence all floweth?

18. Thou knowest both how un­decent18. Is it fit to say to a King, Thou art wicked? and to Princes, Yee are ungodly? and dangerous it is, to taxe an earthly King, and to say to him, Thou art unrighteous, though hee be so, or to say to Princes, that yet are but mor­tall [Page 212] men, yee are unjust, though it be true.

19. How much more both dange­rous19. How much lesse to him that accepteth not the persons of Prin­ces, nor regardeth the rich more than the poore? for they all are the worke of his hands. and undecent must it needs be, wrongfully to accuse God hereof, who abhorres injustice and partiality, him­selfe not accepting of any whomso­ever for personall respects, not the Prince above the Peasant, nor the rich more than the poore; for it is his power that made them equall in na­ture, and his providence that made them differ in condition.

20. God brings his plagues oft­times,20. In a moment shall they die, and the people shall be troubled at mid­night, and passe away: and the mighty shall be taken away without hand. and in many places suddenly, and never expostulates the matter, but in a trice executes judgement upon all, and makes no difference, but sweepes away the ignorant common people, at a time when they are most secure, and least feare it, and the great ones also that was fearelesse of any hu­mane strength, by a way they never dreamed of.

21. For he is both able and excee­ding21. For his eyes are upon the waies of man, and hee seeth all his go­ings. carefull to doe justice, to that end diligently beholding every mans waies, so that he cannot be mistaken in the execution of judgement, who overseeth and knoweth all their cour­ses better than themselves.

22. Yea, hee sees them all, and that22. There is no dark­nesse, nor shadow of death, wherein the wor­kers of iniquity may hide themselves. [Page 213] most clearely; for there is nothing can hide the most secretst sinnes of a wicked man from the sight of God.

23. So that however it may seeme23. For hee will not lay upon man more than right; that he should en­ter into judgement with God. to us, God hath justice on his side; for he will punish no men wrongfully, nor by any unjust dealing will he give him just cause to complaine.

24. He punisheth all sorts of men,24. He shall breake in pieces mighty men with­out number, (or as in the margin, without searching out) and set others in their stead. not sparing those of the highest ranke, who yet are his Vicegerents on earth, but proceeds against them, and that without any legall processe and exa­mination of witnesses, but of his owne accord, displaceth them, and placeth others in their steads.

25. Wherefore we may be sure he25. Therefore he know­eth their workes, and he overturneth them in the night, so that they are destroyed. hath just cause for what he does, and that it is for their deservings that on a sudden unlooked for hee comes so fiercely upon them without warning or discussion of the cause, and quite destroyes them.

26. Though, as I say, they be his26. He striketh them as wicked men in the o­pen sight of others. Vicegerents, and next to himselfe, yet he spares them not, but being wicked, they fare alike with others that are so, his justice impartially plaguing them in an exemplary manner.

27. And the cause, no doubt, is this,27. Because they tur­ned backe from him, and would not consider any of his waies. for that in the pride of their hearts, which great men are subject to, they [Page 214] refused obedience, and would not learne his waies to walke in them.

28. So that by their insolencies they28. So that they cause the cry of the poore to come unto him, and hee heareth the cry of the af­flicted. have caused the poore mans cry to come up to God, and he shewes it up­on them that he hath heard the cry of the oppressed against them.

29. God is he that blesseth and af­flicteth29. When hee giveth quietnesse, who then can make trouble? and when hee hideth his face, who then can behold him? whether it be done a­gainst a Nation, or a­gainst a man only. as he sees good, which no man is able by any reason or allegation, to prevent or alter, and therefore should not dare to quarrell or question him; for when he in grace giveth happines, who is there that can make unhap­py? And on the contrary, if he in his just displeasure withhold his favour, who then can change his minde and countenance when hee frownes, whe­ther it be against more or lesse, a single man, or a whole commonwealth?

30. Thus does hee with great and30. That the hypo­crite reigne not, lest the people be ensnared. absolute power, and in much justice over-rule and order things, that so he may controll the insolent wicked man, and hinder his tyrannifing, and pre­vent the peoples oppressing, which themselves cannot.

31. Surely then, if God be so just and31. Surely it is meete to be said unto God; I have borne chastisement, I will not offend any more. so powerfull; it is a thing meet when we are under his afflicting hand, not proudly to expostulate the matter with him upon our owne innocency, [Page 215] but to acknowledge him just, however absolute hee seemes in laying his cha­stisement upon us and our selves to have deserved it, so as humbly to beg for pardon, and promise amendment.

32. And if we know not our fault,32. The which I see not, teach thou me; if I have done iniquity, I will doe no more. yet assuredly to believe we are in fault, and therefore to intreat the Lord to open our eyes, that wee may see and know that by our selves, which hath offended him, and which hee would have amended, with humble and hear­ty promise of it.

33. Thinkst thou it fit that the great33. Should it be ac­cording to thy minde? he will recompence it, whether thou refuse, or whether thou choose, and not I: therefore speak what thou knowst. God of heaven should be counsel­led by thee, in what measure he should correct, or in what way hee should a­mend sinne, no, hee'll goe his owne way, and doe as hee sees good, say thou what thou canst, or however it please or displease thee; and for mine owne part, I dare not entertaine a thought of prescribing any manner of course to him in his proceedings, nor censure any of his doings: therefore, if thou canst acquit thy selfe of this crime and accusation which I have laid to thy charge, as thou didst of theirs, why, speake for thy selfe what thou canst say.

34. Nay, I appeale to any man of34. Let men of under­standing tell mee, and let a wiseman hearken unto mee. understanding if I speake not truth, [Page 216] and justly taxe thee, yea, let any man that heares me without prejudice, and is able to judge, taxe mee if I say amisse.

35. When as I blame thee for thy35. Iob hath spoken without knowledge, and his words were without wisedome. pride, which is undeniable in thy be­haviour and carriage towards God, which hath beene very foolish and provoking, as thy speeches can wit­nesse.

36. My desire of God is, that Job 36. My desire is, that Iob may be (or as in the margin, my father let Iob be) tried unto the end, be­cause of his answers for wicked men. may be throughly convinced of his fault, and at last be brought upon his knees, and made to eate his words, and to glorifie the justice of God by humbly confessing his sinne, that so the mouths of wicked men may be stopped, to whom he hath given great advantage to blaspheme by his accu­sing God of hard and unrighteous dea­ling.

37. For in stead of humbling him­selfe,37. For he addeth re­bellion unto his sinne, he clappeth his hands a­mongst us, and multipli­eth his words against God. and confessing his sin, for which he suffers, and asking pardon for it, he hath added rebellion thereunto, not sticking, as it were, to cry victoria a­gainst God himselfe in his owne justi­fication, even to all our faces, and with strange pertinacie to quarrell and upbraid God.


1. ELihu yet prosecuted his re­proofe1. Elihu spake more­over, and said. of Job, to procure his conviction, thus:

2. Hast thou any plea for thy selfe,2. Thinkest thou this to be right, that thou saidest, My righteous­nesse is more than Gods? or thinkest thou that thou art not blame-worthy, in uttering as afore­said, such a blasphemous speech as in effect thou hast spoken, to wit, That thou art more righteous than God?

3. For thou hast said, that thou art3. For thou saidest; What advantage will it be unto thee, and, What profit shall I have if I be cleansed from my sinne? righteous, and that thou sufferest un­deservedly, being thy selfe uublame­able and innocent of any offence a­gainst God that might justly cause his displeasure, and that it availeth thee no more to be righteous, than if thou wert the greatest sinner in the world.

4. I tremble to heare such audacious­nesse:4. I will answer thee and thy companions with thee. but I will answer thee, and all such men as dare in the pride of their hearts venture to stout it thus, and ar­gue the matter so with God in stead of humbling themselves, and seeking to him in their afflictions.

5. Looke thou up unto the heavens,5. Looke unto the hea­vens, and see, and behold the clouds which are higher than thou. view their height, and the clouds which are so farre above thee, and thinke with thy selfe, whether thou [Page 218] canst adde or diminish, make them better or worse.

6. And if not, then consider fur­ther6. If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? of what little advantage or dis­advantage, thou must needs be unto God? who is so farre above them, that thou shouldest thus capitulate the mat­ter with him, in stead of praying to him; as for example: Thy sins, what is he the worse for them, more than a cloud over thy head, if thou shouldest shoot an arrow at it, remaines not hee the same in all points notwithstan­ding? yea, if thy transgressions were never so many, how doe, or can they any way harme him, who is selfe­sufficient and independant.

7. And as it is with thy sins, so like­wise7. If thou be righte­ous, what givest thou him? or what receiveth he of thine hand? is it with thy righteousnesse which thou bearest thy selfe so much up­on; what benefit is that to God, or what addes it to him that thou art righteous, how dost thou make him beholden to thee by it, who needs no­thing that is thine?

8. It is nothing but thy pride that8. Thy wickednes may hurt a man as thou art, and thy righteousnesse may profit the sonne of man. maketh thee thus forget thy selfe, o­therwaies thou must needs know, That God is nothing bound to thee for any thing that is thine, but that as he is not the worse for thy being wicked, but thy selfe, and such as thou art; so on [Page 219] the other hand, neither is he the better for thy being righteous; but if thou, and others like thy selfe doe their du­ty, it's they that fare the better for it, and not he: small reason therefore hast thou to beare thy selfe thus high towards God? prayer would better become thee, and more profit thee.

9. But multitude of pressures doe9. By reason of the multitude of oppressi­ons, they make the op­pressed to cry: they cry out by reason of the arme of the mighty. usually transport all manner of men, and make the oppressed cry and keepe adoe when they suffer, against them they suffer under.

10. But few or none are so wise in10. But none saith, Where is God my Ma­ker, who giveth songs in the night? such a case, as soberly to recollect themselves, and in humility to draw nigh to God in prayer, putting him in minde of his owne gracious nature to­wards the worke of his hands to have mercy upon it, and in faith to seeke to him for redresse and consolation, as to the onely he that can relieve and glad the heart in extremity and griefe.

11, Hath not God given us where­withall11. Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowles of heaven. to know how to carry our selves better in time of affliction, than the beasts of the earth, and to be wiser than the fowles of the aire, which can cry and complaine, when ought aileth them by instinct of nature, but rea­son and religion should teach us a bet­ter lesson that know who hurts us, and [Page 220] who can onely heale us, to wit, hum­bly, and in faith to seeke to him for release.

12. For want of which, men in12. There they cry, (but none giveth an­swer) because of the pride of evill men. pressures lie and cry like brute crea­tures, without either helpe or hope (and so they may doe long enough without answer from God, except they humbly seeke to him in faith) though they endure never so much violence and oppression.

13. For it's certaine that God will13. Surely God will not heare vanity, neither will the Almighty re­gard it. not shew mercy, nor grant release for the naturall and vaine cries, and out­rages of men in extremity; however we poore men through selfe-love, and humane pity, thinke of them, and are moved by them; yet the Almighty re­gards them not, but lookes for other fruit of affliction, as that they should seeke to him with humble and faith­full prayer before hee'll heare to any purpose.

14. Wherefore although thou de­sperately14. Although thou saiest, thou shalt not see him, yet judgement is before him, therefore trust thou in him. givest thy selfe for lost, ne­ver expecting to see God gracious to thee againe, (thus complaining, but not praying under thy burthen) yet I know it, and dare assure thee of it, that if thou wouldest but take that course whereunto I advise thee, that is, to humble thy selfe before him in prayer, [Page 221] thou shouldest find that hee is graci­ously righteous to heare and answer thee, therefore trust thou in him, and in faith and hope make thine ad­dresses to him.

15. But now because thou goest not15. But now, because it is not so, he hath visi­ted in his anger, yet hee knoweth it not in great extremity: this way to worke, nor carriest thy selfe toward him as thou oughtest, hee is forced thus to intreat thee, and to increase his plagues upon thee, to ma­nifest his anger against thee for thy pride, which yet thou perceivest not (so blind art thou) no not in the midst of all this thy great extremity.

16. For which cause, and till which16. Therefore doth Iob open his mouth in vaine: hee multiplieth words without know­ledge. time that thou humble thy selfe under the mighty hand of God, and seeke unto him, thou losest all thy labour, and breathest forth thy complaints in vaine, uttering a great many proud and passionate speeches ignorantly to no purpose, saving to provoke God further against thee, whereas thou mightest bestow them more to thine availe.


1. ELihu goeth on still to vindicate1. Elihu also procee­ded, and said. God, and to convince Job of his miscarriage towards him.

2. Suffer me (saies he to Job) a while2. Suffer mee a little, and I will shew thee, that I have yet to speake on Gods behalfe. longer, and thou shalt see that I have yet more to say in justification of God against thy calumnies.

3. That which I say, shall not be3. I will fetch my knowledge from afarre, and will ascribe righte­ousnesse to my Maker. what first comes to hand, not what hu­mane reason suggests, or what my weake judgement opinionates to be true, but what by speciall inspiration and enlightening from above I know to be so; whereby I will yet further disprove thy presumptuous taxation, and make it good upon thee, that it cannot otherwaies be, but that the maker of thee and mee, and all man­kind must needs be righteous, and not liable to the censure of any creature in whatsoever he does.

4. For I assure thee thus much,4. For truly, my words shall not be false: he that is perfect in knowledge is with thee. That what I urge either for God or against thee, shall not be of mine owne coining, that so thou shouldest taxe it of errour or mistake, but such as God who cannot erre in truth and judge­ment (by whose spirit and in whose [Page 223] stead I speake unto thee) hath inspi­red mee with, for thy instruction and direction.

5. Consider therefore, how that5. Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdome. God is mighty, able to know and doe all things aright, and need not through weaknesse or want of power be driven to use any unrighteous and indirect meanes to compasse his ends; for hee hath power enough to effect them in a justifiable way, and on the other hand, as mighty as hee is, he affects not ty­ranny, nor sets he so light by any man as to afflict him causelessely of meere pleasure, no, but he is of power to or­der all things with justice and wise­dome.

6. And this he does, as we frequent­ly6. Hee preserveth not the life of the wicked: but giveth right to the poore. and experimentally see by his carri­age towards both sorts of men, bad and good: For first, if men be wicked, and deserve punishment; God, for want of power and understanding, lets them not goe without it, but they feele and find him both wise, able, and just to give them their demerits, and to right the poore mans wrong.

7. And so in the next place, if men7. Hee withdraweth not his eyes from the righteous: but with kings are they on the throne, yea, hee doth establish them for ever, and they are exalted. be righteous, God is just, not to forget such, nor is hee deficient in power to reward them, but preferreth them to the highest top of honour, yea, and [Page 224] upholds them in happinesse that no­thing can hinder, and in despite of all malignant opposers, they are exalted by him.

8. And if it be otherwaies with them,8. And if they be bound in fetters, and be holden in cords of affli­ction. if they be afflicted, and that pressures be upon them, yet it is not for want of power, wisdome and justice in God.

9. But he shewes them cause for it,9. Then hee sheweth them their worke, and their transgressions that they have exceeded. some one sinne or more wherein they have broken their bounds, and beene too blame, for which he justly afflicts them.

10. And as by his rod he teacheth10. Hee openeth also their eare to discipline, and commandeth that they returne from ini­quity. them to know their sin, and his justice, so also by it he warneth them of, and learneth them their duty, which is not to cample, but humbly to yeeld obe­dience to his command of turning from the iniquity for which they suffer.

11. And then, if they take out this11. If they obey and serve him, they shall spend their daies in pro­sperity, and their yeeres in pleasures. lesson, and become obedient to him, the fruit of it will be, That they through the mercy of God, shall be eased of their punishment, and shall spend the remainder of their life, as their hearts can wish, in prosperity and pleasure.

12. But on the contrary, if they12. But if they obey not, they shall perish by the sword, and they shall die without knowledge. stubbornely refuse obedience, then Gods anger shall slay them, and they [Page 225] shall miserably perish, through their owne folly and ignorant presumption.

13. So that those that are thus dis­posed,13. But the Hypo­crites in heart heape up wrath; they cry not when he bindeth them. and will not convert, but goe on to act the Hypocrites part, and af­fect pride and perversnesse, their por­tion is thereby to adde wrath to wrath, for because in humble penitency they sue not to him when hee afflicts them:

14. Therefore they come to an14. They die in youth, and their life is among the uncleane. hasty and untimely end, whereas else they might prolong their daies; their life perisheth in his anger, and they make without any difference a like end, as doth the most foule and filthy Sodomite, God esteeming no better of them, than equall with the worst of sinners.

15. But on the other hand, the15. He delivereth the poore in his affliction, and openeth their eares in oppression. poore in spirit that cries to him in af­fliction, them he delivers out of it, and shewes them the cause of their oppres­sion, that they may remedy it, and be restored.

16. Even thus would he have done16. Even so would he have removed thee out of the strait into a broad place, where there is no straitnes, and that which should be set on thy ta­ble, should be full of fat­nesse. by thee, hadst thou done thus to him, ere this thou hadst beene let out of the stocks thou complainest so of, and en­joyed thy liberty to thy hearts desire, and as much, if not more, prosperity and wealth than ever heretofore.

[Page 226]17. But thou hast neglected to doe17. But thou hast ful­filled the judgement of the wicked: judgement and justice take hold on thee. wisely, and gone a foolish way to worke, as wicked men are wont to doe, repining, and not humbling thy selfe, and now see what comes of it, thou hast multiplied thy sorrowes, and heaped Gods just indignation upon thee by it.

18. Now therefore, because God18. Because there is wrath, beware, lest hee take thee away with his stroke: then a great ran­some cannot deliver thee. is a wrathfull God, feare to persist, lest in his just anger hee take thee quite away, and then it will be too late to doe what now thou maist doe; for no­thing can redeeme thee out of that condition, or make thee alive againe when thou art dead.

19. If thou couldest bid never so­much19. Will hee esteeme thy riches? no, no gold, nor all the forces of strength. for it, it would be in vaine, no riches could purchase or procure it, nor could any power or strength en­force it.

20. Doe not thou peevishly desire20. Desire not the night, when people are cut off in their place. death, lest it come too soone, and it doe by thee, as it does by many an one whom it cuts off in judgement.

21. Take heed betime, affect not to21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction. goe on in sinfull impatiencie, wherein thou hast hitherto beene too blame, choosing rather to persevere in that sinne, then to submit to the will of God in bearing thy affliction hum­bly.

[Page 227]22. But consider well with thy selfe,22. Behold, God ex­alteth by his power, who teacheth like him? who must restore thee, if ever thou beest restored; Is it not God onely, that by his power can doe it, and who can teach thee this better than him­selfe hath done by keeping thee all this while (that thou hast continued impatient) in an helplesse condition for want of humbling thy selfe to him, hadst thou eyes to see it.

23. Thinke but how unwise thou23. Who hath enjoy­ned him his way? or who can say, Thou hast wrought iniquity? art in thy reasonings against him: For who hath, or can prescribe God his way, that he should be questionable for erring out of it, or what is he that can say (if he speake understandingly) that any thing the Lord does is sinfull and unjust.

24. O remember that another part24. Remember that thou magnifie his worke, which men behold. would better become thee to act then this! and that is, to have him in reve­rence and feare for his workes sake, that glorious structure of the heavens, which all men every where behold and see.

25. For it is hid from no mans eyes,25. Every man may see it, man may behold it a farre off. but all may behold it, and should doe well to consider the height and vast distance of it from us.

26. O consider that God is infinite26. Behold, God is great, and we know him not, neither can the num­ber of his yeeres be sear­ched out. in greatnesse, and that wee cannot fa­thome him, nor the wisedome and [Page 228] power that is in his works, neither can we mortalls that measure time by daies and yeeres, conceive the dimensions of eternity which belongeth onely to him.

27. We, I say, cannot comprehend27. For hee maketh small the drops of wa­ter: they poure downe raine according to the vapour thereof. his power and wisdome; for he makes (we know not how) the drops of wa­ter which fall from above to be such as they are, round and small, and cau­seth the heavens to send downe raine in that manner, according to the pro­portion of exaled vapours.

28. Which the clouds sucke in, and28. Which the clouds do drop, and distill upon man abundantly. resolving them into water, they send it forth in drops, distilling them use­fully in that manner (and not hurtful­ly by eruption) upon the earth in a sufficient plentifull measure for mans sake.

29. Againe, as thus, we cannot con­ceive29. Also can any un­derstand the spreadings of the clouds, or the noise of his tabernacle? the workmanship, that is in in­gendring raine in the cloud, and the emission thereof in drops, so neither can any under the skill that he shewes in spreading forth the clouds to that large extent, and disposing them so universally throughout the whole heavens, as wee see they are, which he does by the winds, which hee causeth to blow above among them, whereof also we have but little skill to judge.

[Page 229]30. Consider how hee spreads his30. Behold, he sprea­deth his light upon it, and covereth the bottom of the sea. light upon the face of the whole hea­vens, and also how in like manner he spreads the waters in the vast and deep Ocean, so that no bottome can be seen or felt.

31. I say, consider thou these, and31. For by them jud­geth he the people, hee giveth meate in abun­dance. feare, for by these he judgeth the hea­then folke, that have no other know­ledge of him, but by the workes of his hands, and condemneth them for not improving these to his glory, and much more will hee doe so by thee: He furthermore gives us all the good creatures which we enjoy for our food and delight, in that wonderfull plen­ty as wee see.

32. By assembling the clouds when32. With clouds hee covereth the light, and commandeth it not to shine, by the cloud that commeth betwixt. he pleaseth, he darkneth the skie, and obscures the sunne, keeping away the bright shining thereof from us, by his interpofing some one or more gloo­mie clouds betweene us and it.

33. As often experience manifests,33. The noise thereof sheweth concerning it; the cattell also concer­ning the vapour. and more especially, is then to be ex­pected, when as a raine-aboding wind gives fore-knowledge of it, or when as the cattell doe give their naturall pre­sages of an approching raine, which they know by instinct, being first ex­haled in a vapour from the earth, their proper Element.


1. BEsides these foresaid works of1. At this also my heart trembleth, and is moved out of his place. God which wee come short of in our understanding and ca­pacitie; there is yet one speciall one that sets him forth extraordinarily, which I never heare, nor can so much as thinke of but my heart trembleth, and is put out of it's bias at the consi­deration of the wonderousnesse and terrour of it.

2. Namely, the thunder, which I2. Heare attentively the noise of his voyce, and the sound that goeth out of his mouth. would have thee considerately to weigh and hearken to, which is, as it were, the very voice and speech of God, speaking his power and Majesty to man, and commanding feare and reverence from him.

3. How wonderfull is the noise3. He directeth it un­der the whole heaven, and his lightening unto the ends of the earth. thereof, which by his powerfull dis­pensation, is heard both farre and neere; and in like manner doth he send forth his terrible lightenings farre be­yond our discerning, even, as it were, from one end of the earth to the other.

4. And wee see, how that so soone4. After it a voyce roareth; hee thundereth with the voyce of his ex­cellencie, and he will not stay them when his voice is heard. as ever the lightening is over, present­ly the thunderclap ensueth, and then [Page 231] immediately upon the cracke he pow­reth forth the aforesaid drops of raine, in a most vehement and impetuous manner, not gently distilling them, as at other times; all which together, wonderfully set forth God to our a­mazement.

5. I cannot enough make mention5. God thundereth marvellously with his voyce, great things doth hee, which wee cannot comprehend. of this terrible voyce of God, which he so marvellously uttereth in the thun­der, besides which, other great and wonderfull things he doth, which wee are no more able to judge of and un­derstand than this:

6. For it is onely his power that6. For he saith to the snow, Be thou on the earth; likewise to the small raine, and to the great rain of his strength. causeth the snow to fall upon the earth in that quantity which it doth, and onely by his appointment is it that it lies there till the time come that it melt away: likewise by the same power and appointment it is, that we have sometimes the small distilling A­prill-showers, and other sometimes the tempestuous stormes of raine, throwne out of a mighty hand, so dif­ferently befall us.

7. By the snow lying upon the earth,7. Hee sealeth up the hand of every man; that all men may know his worke. and by the rainie weather, he hinders all men from going abroad about their occasions as at other times, and makes them keepe house, that so he may give every man occasion to see and consi­der [Page 232] his all-disposing hand and provi­dence in things, who forceth them from their imploiments, and on whom they are compelled to wait, till they be set at liberty, to goe about their businesses.

8. Thereby also hee compells the8. Then the beasts go into dens, and remaine in their places. wilde beasts to lie dormant in their dens, till hee let them loose, and give them a fit season to hunt their prey.

9. Out of the South-parts of the9. Out of the South commeth the whirle­wind: and cold out of the North. world he hath ordained the strongest winds to blow, and out of the North the coldest.

10. By which winds sent of God,10. By the breath of God, frost is given: and the breadth of the waters is straitned. to that end, it is that the frost befalls us, whereby the broad waters are con­tracted and condensated into a lesser roome.

11. Also by squeezing the raine out11. Also by watering hee wearieth the thicke cloud: he scattereth his bright cloud. of the cloud upon the earth, he utter­ly drawes it dry, and consumes it quite away to nothing, be it, or seeme it never so thicke and large; and with the wind he blowes the bright empty lightsome cloud to pieces, which hee brought together, and scattereth it by piece-male hither and thither in the aire.

12. And all that motion of the12. And it is turned round about by his coun­sells: that they may doe whatsoever he comman­deth them upon the face of the world in the earth. clouds which we see passe and repasse over our heads, is ordered his wis­dome, [Page 233] so that they are thereby dire­cted to the end and use whereunto he hath ordained them, yea, whereso­ever they are disposed throughout the whole heavens, it is in relation to the earth beneath.

13. Hee sends them on his errand13. Hee causeth it to come, whether for cor­rection, or for his land, or for mercy. whithersoever they goe, and whereso­ever they settle, for either they are sent for correction and punishment to car­ry unseasonable and superfluous raine, or else they are sent to fat and fruiten the land which hee meanes well unto, or else in time of drought they are sent in mercy to relieve them that cry un­to him.

14. Marke well these things, O Job, 14. Hearken unto this, O Job: stand still, and consider the wondrous works of God. let them not passe carelessely out of thy minde, but weight and consider all and every the wonderous workes of God.

15. And for thy humbling, call to15. Dost thou know when God disposed them, and caused the light of his cloud to shine? minde thy inequality and distance, with so great a God: Dost thou know the time which was from eternity, or wast thou called to counsell when hee thus decreed and disposed all things, and made the transparant clouds? which doe not darken the light as others doe, but serve to reflect it up­on us the brighter.

16. Dost thou know how the great16. Dost thou know the ballancings of the clouds, the wonderous workes of him which is perfect in knowledge. [Page 234] and ponderous clouds come to hang in the aire? Canst thou fathome the depth of that power and wisdome that is in these wonderous workes of God? who is onely wise, yea, perfect in wisdome.

17. Canst thou comprehend the17. How thy garments are warme, when he quie­teth the earth by the South-wind? power which he shewes in heating the aire, so that thou canst not endure thy clothes on thy backe, when the season is, that he refresheth the earth with the summers sunne and the warme Sou­therne winds, in stead of the cold nip­ping Northerne blasts?

18. Wast thou with him, or hadst18. Hast thou with him spread out the skie, which is strong, and as a molten looking-glasse? thou any hand in spreading out the heaven over our heads? which is round of forme, and consequently of a most strong and perfect frame, and for it's matter cleare and transparent, like a polished brasen looking-glasse.

19. Now thou hast heard this of19. Teach us what we shall say unto him; for wee cannot order our speech by reason of dark­nesse. him, I appeale to thee; if any man know how to dispute or fault the acti­ons of such a God; for we cannot tell what to allege against him, because we cannot see the depth of his reach and wisdome in things.

20. Methinks a man as I am, should20. Shall it be told him that I speake? if a man speake, surely hee shall be swallowed up. feare to have it come to the eares of such a God, that hee hath beene so foole-hardy, as to open his mouth in [Page 235] such a way; for, if hee should be dis­posed to answer him (whatsoever hee is that speakes) he would certainly be confounded, and be made to sit downe with sinne and shame.

21. And now, the very true reason21. And now men see not the bright light that is in the clouds: but the wind passeth and clean­seth them. of mens over-daring in this kinde, is, because they take no notice of these wonderfull workes of God, as of the shining and transparant substance whereof he hath framed some clouds, and made them helpfull to the light; nor of his skill in causing this, which is by ordaining the winds to refine them from their black and watry mix­ture, and causing them to blow for that purpose.

22. And how hee sends dry and22. Faire weather com­meth out of the North: with God is terrible Ma­jesty. frostie weather by the winds which blow out of the North, which scatter the clouds, and purge the aire: Did they, they would then understand that God is of awfull and terrible Ma­jesty, not to be dealt withall in such a manner.

23. And indeed, he that is Almigh­ty23. Touching the Al­mighty, wee cannot find him out: he is excellent in power and in judge­ment, and in plenty of justice; hee will not af­flict. (which God is) we must need thinke is too deepe for us to fathome, and too high for us to reach; for hee is every way transcendent, excelling in power and in wisedome, and abounding in justice in all that ever hee does: Hee [Page 236] will not causelessely afflict nor unjust­ly punish any man.

24. Therefore he lookes that men24. Men doe there­fore feare him: hee re­specteth not any that are wise of heart. should feare his rod, and be humbled under it, and not dispute his blowes, this is not the way to come off well with him, who will never shew favour to any man, that through the over­weening pride of his owne wisedome affects a way of reasoning the matter with God, as thou dost, Take heed therefore.


1. ELihu being fallen upon the1. Then the Lord an­swered Iob out of the whirlewind, and said: right subject, but wanting Ma­jesty to set it forth, so as to take impression upon Job: Hereupon God taketh the word out of his mouth, and himselfe takes Job to taske; for the appaling of whose high spirit, and the better making way for his follow­ing discourse to take place, hee makes his first onset in a whirlewind, and thus bespeaks him with a terrifying voice:

2. Who is this whom I have over­heard2. Who is this that darkeneth counsell by words without know­ledge. to miscarry himselfe in this manner? Is it Job? I had not thought it; that hee had beene so unwise, or [Page 237] durst have beene so bold as to cast aspersions upon my wise and secret proceedings, with his weake reason­ings, which faith onely can make him understand.

3. Thou that bravest it so erewhile,3. Gird up now thy loines like a man; for I will demand of thee, and answer thou me. and gavest me choise of weapon, now come on, let's see thy manhood, betake thy selfe to thy ward; for I meane to answer thy challenge, and to enter the list, against thee; onely I will take the liberty thou hast given mee, I will op­pose, and thou shalt answer, and judge when wee have done, if man be fit to cope with God, or to scan his actions.

4. Where Elihu left, there I'll be­gin:4. Where wast thou when I laid the founda­tions of the earth? de­clare, if thou hast under­standing. Where wast thou, when I at first by my power and wisedome alone, without the help of thee, or any, made the great vast body of the earth to hang upon it's centre? If thou canst answer this, doe; say man, hadst thou any hand in it, or being at it?

5. Tell mee, Who hath measured5. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? it out in that circumference and dia­meter which it holds? Didst thou? or, knowest thou any besides my selfe that did it; or, who else hath disposed it in that forme, and stretched it forth to those severall quantities and proporti­ons of sea and land which it beares?

[Page 238]6. Or tell me if thou canst, the way6. Whereupon are the foundations thereof fa­stened? or who laid the corner stone thereof? and manner how it is done: Thou knowest how a house is built of fit ma­terialls, by laying the foundations thereof with choice stones, choicely placed in the earth, and artificially ag­glutinated one to another. Now, let us see if thy skill serve thee in like manner to tell how this great piece of Architecture is framed, wherein, or whereon are the foundations of it laid, which hangs like a ball in the aire, or what skilfull work-man was there to begin this worke, or what materialls was there to erect it, which at first was framed by the meere will and wisdom of God out of nothing?

7. Before man had any being, not7. When the morning starres sang together, and all the sonnes of God shouted for joy. being yet created, when as at the be­ginning, Those glorious and excelling creatures, the first and best of all the workes of mine hands, did so unani­mously rejoyce; and that all those sonnes and heires of heaven, the holy Angells, were so exceedingly ravished to see me about to put forth my power, and manifest my wisedome in such a manner, and in such workes for my glories sake.

8. Or tell me, What man, or whose8. Or who shut up the sea with doores, when it brake forth as if it had issued out of the womb? power and skill was it, that brought the sea within compasse, and placed it [Page 239] within it's bounds, when as it (not ha­ving the restraint which now it has) so universally at the first creation of it, with an unlimited violence, over­spread and whelmed the whole earth with such a totall inundation and cir­cumvolution; which is the naturall and proper course and motion of it; and from which it was then as impos­sible to be restrained or circumscribed by any humane power, as it is for a woman against nature to withstand her throwes, and conteine the fruit of her womb, when the time of her de­livery is at hand.

9. I meane, at the very first of all,9. When I made the cloud the garment there­of, and thicke darknesse a swadling band for it. when it received it's being; and I had set it no other bounds as yet, but only darknesse, which (before light was made) like a cloud was upon, and co­vered all the face of the deepe, and when onely thicke darknesse (there being then no manner of light) sur­rounded it, as it surrounded the earth.

10. And then, when I, from whom10. And brake up for it my decreed place, and set barres and doores. it had it's being, did also give it the re­striction which now it has, gathering it together by a perpetuall and power­full decree into that place and pit which now containes the Ocean, pla­cing the sand and bancks for bounds and limits.

[Page 240]11. And laid my commands upon11. And said, Hither­to shalt thou come, but no further: and here shall thy proud waves be staied. it to abide there, and not to passe it's station, which restraint, though it seem impatiently to bear by it's flowing, yet it cannot prevaile or exceed it's boun­dary, but ebbeth backe againe, nor can it with all it's swelling and mountain­ous waves, though they tosse them­selves and roare, goe onefoot further then I have set it, but they vanish so soone as ever they come to their ap­pointed period.

12. If thou answerest me that these12. Hast thou com­manded the morning since thy daies? and cau­sed the day-spring to know his place? things were all before thy time; then I aske thee, Hast thou either length­ned, or hastned the rising of the Sun at any time since thou wast borne? and hast thou ever caused the morning light in any one of those daies thou hast seene, to spread it selfe to it's ut­termost bounds which I have appoin­ted it?

13. That so it may shine forth farre13. That it might take hold of the ends of the earth, that the wicked might be shaken out of it. and neere, to give light to the inhabi­tants of the earth, that by that meanes those evil-doers and night-birds (who hate the day light) might be affrigh­ted and driven from the face thereof by it's rising, into their dens of dark­nesse.

14. By whose light and rise, the earth14. It is turned as clay to the seal, and they stand as a garment. receives it's proper shape and impres­sion [Page 241] in the sight of all men which it lost in the darke, and all the severall fruits, flowers, and various worke­manship of God in her produced crea­tures that grow thereupon appeare as the beautifull clothing therof.

15. But the guilty consciences of15. And from the wic­ked their light is with­holden, and the high arme shall be broken. the wicked shall drive them into darke corners, like banished men; so that they shall not enjoy the comfortable use and sight of those things which the light affordeth; for this shall be the reward of them that rebelliously work wickednesse against God, their lives shall be miserable, and they shall be deprived of the good that others doe enjoy.

16. Hast thou ever seene, or beene16. Hast thou entered into the springs of the sea? or hast thou wal­ked in the search of the depth? at the bottome of the sea; or hast thou with all thy skill and labour found out how deepe it is?

17. Hast thou ever descended into,17. Have the gates of death beene opened un­to thee? or hast thou seen the doore of the shadow of death? or seene the deepe Abysse of the earth, where it is darke and uncomfortable as hell, and where the dead onely inhabite?

18. Hast thou ever placed the18. Hast thou percei­ved the breadth of the earth? declare if thou knowest it all? breadth of the earth, tell mee now thou that promisedst to reply, if thou canst give an exact account thereof?

19. Hast thou travelled to the pla­ces19. Where is the way where light dwelleth? and as for darkenesse, where is the place there­of? of the sunnes rising and setting, so [Page 242] as to know the place of residence for the light, and to tell where darknesse dwells.

20. That when thou seest them20. That thou shoul­dest take it to the bound thereof, and that thou shouldest know the paths to the house thereof? spread so wide in the aire, and wander so farre from home, thou maist carry them backe, and direct them into their way.

21. Knowest thou the places of21. Knowest thou it, because thou wast then borne? or because the number of thy daies be great? light and darknesse, either by vertue of thy then being, when they were first created by me, or hast thou gained this knowledge by long experience and much study?

22. Wast thou ever in my store­houses22. Hast thou entred into the treasures of the snow? or hast thou seene the treasures of the haile? of snow and haile, to see them where they are?

23. Which I create and keepe up23. Which I have re­served agaiust the time of trouble. above in my treasuries, till the time come that I thinke good to send them downe to execute my will in the pu­nishment of men, and for to stand my friends in stead against their enemies and mine in the day of battell.

24. Knowest thou how it comes to24. By what way is the light parted, which scattereth the East-wind upon the earth? passe that the lightning should so for­cibly break out of the cloud in a thun­der storme, as even to break and inter­rupt the course of the strongest wind, and suddenly turne and scatter it all abroad into the severall corners of the world.

[Page 243]25. Who is it, thou or I, that divides25. Who hath divided a water-course for the overflowing of waters? or a way for the light­ning of thunder? and sends the waterclouds (those great bottells of heaven) hither & thither, to poure out their raine, and to cause in­undations in this or that place, or that directs the lightning which breakes forth of the thunder-cloud with such swift violence, to goe that way it takes, and doe the thing it effects?

26. Causing it by such meanes to26. To cause it to raine on the earth, where no man is, on the wilder­nesse, wherein there is no man? raine, not onely in places inhabited, for the use of men, but even on the remotest parts of the world, where no man ever came, and in the vast wil­dernesse, where no man inhabits; (surely then it is not thee.)

27. Therby to satisfie the desolate and27. To satisfie the de­solate and wast ground, and to cause the bud of the tender herb to spring forth. wast places which no man makes use of, and to cause the grasse and herb to grow even there, as I at first decreed it for the use of the wildbeasts also that inhabite there in stead of men.

28. These things are beyond thy28. Hahe the raine a father? or who hath be­gotten the drops of the dew? sphere, they are not ordinarily propa­gated according to thy understanding; for what father hath the raine, or who begets the drops of dew?

29. Or what woman can the ice29. Out of whose womb came the ice, and the hoary frost of heaven? who hath gendred it? call mother; and the hoary frost that comes downe from heaven upon the earth, by what man and woman is it begotten and conceaved?

[Page 244]30. The waters (thou seest) are co­vered30. The waters are hid as with a stone, and the face of the deepe is frozen. with ice as if they were paved over with stone, and the deepest rivers become passable, being frozen over.

31. Canst thou alter the seasons of31. Canst thou bind the sweet influences of Pleiades? or loose the bands of Orion? the yeere, by appointing either the Spring-time to come later, by hinder­ing the comming of the seven starres, which are proper to that season, and the distilling of their sweet influences: or canst thou dissolve the Winter frosts, accompanying the constellati­ons of that season, and so expedite and shorten that cold and comfort­lesse quarter.

32. Canst thou command those re­mote32. Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sonnes? and hidden starres of the South to shew themselves in their sommer­season, or direct the Northerne con­stellations to know their course, and to appeare in Autume?

33. Knowest thou the regiment33. Knowest thou the ordinances of heaven? canst thou set the do­minion thereof in the earth? which is held and exercised up above in the heavenly orbes, what order and lawes God hath constituted for the motions and influences thereof; canst thou who livest here below order and dispose them to execute their severall uses and operations on earth whereto I have appointed them?

34. Canst thou command the34. Canst thou lift up thy voyce to the clouds, that abundance of wa­ters may cover thee? clouds to doe thee service, and to [Page 245] send downe raine enough to serve thy turne when thou hast need?

35. Canst thou send the swift fly­ing35. Canst thou send lightnings that they may goe, and say unto thee, Here we are? lightnings, and cause them goe from one end of the heavens to ano­ther in an instant, upon thy errand? canst thou bring them to offer them­selves to be at thy command, as they are at mine?

36. Who is it that hath made man36. Who hath put wisedome in the inward parts? or who hath gi­ven understanding to the heart? a reasonable creature, and given him understanding? hast thou made thy selfe so?

37. Who with all his wisdome can37. Who can number the clouds in wisdome? or who can stay the bot­tels of heaven? give a perfect accompt of those num­berlesse clouds in the heavens, but I? Who both made them, and disposeth of them all, as many as they are, to their end and uses; or who but I can re­straine the raine, which is heavie of it selfe, and intends downward, from falling out of the clouds?

38. When the ground hath had it's38. When the dust groweth into hardnesse, and the clods cleave fast together. fill; so that the light dust is turned in­to lumps of earth, and that which was tost with every wind, is clodded and agglutinated by water into an heavie substance.

39. Or, if thou canst not skill of39. Wilt thou hunt the prey for the Lyons? or fill the appetite of the young lyons? these things, because they are above thee; then wilt thou undertake to provide food upon earth, where thou [Page 246] hast thine abode, for the beasts & birds that live thereupon; yea, for the most ravenous of them (which I doe) as the Lyon and his hungry whelps.

40. Hast thou given them the Art40. When they couch in their dennes, and abide in the covert to lie in wait? they use in catching their prey, with couchant and covert cunning to steale upon, and suddenly surprize it?

41. Or, is it by thy or my provi­dence,41. Who provideth for the Raven his food? when his young ones cry unto God, they wander for lacke of meat. that the Ravens are provided for, and that the yong ones being early forsaken of the old, and wanting skill to shift for themselves, wandring here and there, yet have their cries heard, which nature hath taught them, to put up to God in their necessity, and answered with supply of food?


1. DOth thine eye of providence1. Knowest thou the time when the wilde Goats of the rocke bring forth? or canst thou mark when the Hindes doe calve? over-looke and take care for the maintenance of each creature in it's kinde and species, rea­cheth it even to wild Goats which are out of any mans dominion, dwelling in unaccessible rockes, so that is it thou that makest them conceive and bring forth in their season; or doe the Hindes either, doe the like by thine or­dination and vigilancy?

[Page 247]2. Hast thou appointed them the2. Canst thou number the moneths that they fulfill? or knowest thou the time when they bring forth? time they shall goe with young before they bring them forth, and when the time is fulfilled, is it by, or of thee they doe it?

3. Is it thou that hast given them3. They bow them­selves, they bring forth their young ones, they cast out their sorrowes. the instinct to know the instant of pro­duction, and as wilde as they are, con­sideratly to goe about it in such a man­ner as may be most easefull to them­selves, and least hurtfull to their off­spring, by bowing their bodies the better to straine themselves, and dilate the passage, so they doe, and thereby deliver themselves of their young by this their naturall midwifery, and cast out that in a moment which hath been so long time burthensome to them.

4. And when their young ones are4. Their young ones are in good liking, they grow up with corne: they goe forth and re­turne not unto them. brought forth, they appeare in good plight, by natures nourishing and ca­ring for them in the mothers belly, and after that, they thrive and come on as well as if they were fed with corne: They leave their dams betime, and yet by natures instinct, shift well enough for themselves.

5. Who is it that hath ordained5. Who hath sent out the wilde asse free? or who hath loosed the bands of the wild Asse? creatures as well wilde as tame, who but I have naturally set the wilde Asse at liberty, and made him untameable to any mans yoake?

[Page 248]6. Appointing him the vast and de­sart6. Whose house I have made the wildernesse, and the barren land his dwellings. wildernesse to inhabit in, where he rangeth without subjection or con­troll of any, and by my constitution chooseth of his owne instinct to abide and feed most upon the very worst soile, whereas other creatures desire the best.

7. He knowes no obedience to any,7. Hee scorneth the multitude of the City, neither regardeth hee the crying of the driver. but setteth light by all men, scorning to be subjected by how many or whom­soever, neither will hee be ruled as other beasts, to goe and come at the command and voice of the driver.

8. He is not inclosed within hedges8. The range of the mountains is his pasture, and hee searcheth after every greene thing. and pales like other cattell, but ran­geth at large upon the high and great mountaines, where he feeds, and takes his liberty without restraint, to eate what ever likes him.

9. Canst thou get the Unicornes9. Will the Unicorne be willing to serve thee? or abide by thy crib? good will to come under thy yoake, and doe thy worke? or canst thou tame him like an Oxe, to be a dome­sticke beast, and at thy finding?

10. Canst thou tether or geere him10. Canst thou bind the Unicorne with his band in the furrow? or will hee harrow the val­leyes after thee? like a horse, or will hee be brought to drive or lead at Plough or Har­row?

11. Because hee hath strength e­nough11. Wilt thou trust him because his strength is great, or wilt thou leave thy labour to him? to doe thee service (yea, more than those which doe) wilt thou [Page 249] therefore conclude he must and shall?

12. Wilt thou trust to his gentle­nes12. Wilt thou beleeve him that he will bring home thy seed? and ga­ther it into thy barne? to bring home thy corne, and to in thy harvest in stead of thy Oxe and Horse? if thou dost, thou wilt be de­ceived?

13. Gavest thou the Peacock that13. Gavest thou the goodly wings unto the Peacocks? or wings and feathers unto the O­strich? glorious shew which hee makes when his taile is spread abroad like the wings of a bird in the aire, or didst thou bestow those beautifull feathers upon the Ostrich?

14. Which differs from all other14. Which leaveth her egges in the earth, and warmeth them in the dust. birds, for when shee layes, shee unna­turally abandoneth her egges and ex­poseth them above ground, onely covering them with a little sand or dust to cause them keepe their natur­all heate, in stead of hatching and hurkling them, and so leaves them to receive production from the Sunne.

15. Not heeding what may come15. And forgetteth that the foot may crush them, or that the wild beast may break them. of them, by exposing them in that manner to the casuall mishap either of man, or beast.

16. And when they are brought16 Shee is hardned a­gainst her young ones, as though they were not hers: her labour is in vaine without feare. forth shee is unnaturally strange to them, as though they belonged not to her to provide for: and so through her own carelesnes runnes hazard (but for mee) to lose all the labour which by natures providence shee had taken [Page 250] in ingendring, and laying them.

17. And why doth shee thus more17. Because God hath deprived her of wisdom, neither hath he impar­ted to her understand­ing. then others? but because God who hath given instinct of love and provi­dence to other creatures hath deny­ed, and not imparted it to her, as to them?

18. When shee stretcheth up her18 What time shee lifteth up her selfe on high, shee scorneth the Horse, and his rider. selfe, and betakes her to her wings and feete (for she flies running, or runnes flying, not being able through bulke of body to sore aloft) shee cares not for her pursuer, scorning the swiftest horse-man should overtake her.

19. Hast thou put strength into the19. Hast thou given he Horse strength? hast thou clothed his neck with thunder? horse, hast thou armed him with force and power to beare downe all before him, and encounter his enemy with such a shock as if thunder had struck him?

20. Canst thou make him flinch20. Canst thou make him afraid as a Grashop­per? the glory of his nostrils is terrible. thee as a Grashopper? noe, hee is a­nothergates creature. The disdainfull snortings which hee sends out of his nostrils in his pride, and courage are terrifying.

21. He paweth up the earth in the21. He paweth in the valley, and rejoyceth in his strength: he goeth on to meete the armed men. place of battell through the impatien­cy of his spirit, and glorieth in his strength as unconquerable, fearelesly marching upon the dreadfull enemy.

22. Hee scornes to feare, nothing22. He mocketh at feare, and is not affright­ed; neither turneth he back from the sword. [Page 251] can daunt him, the daring sword can­not make him turne taile.

23. The ratling of the Arrows, the23. The quiver ratleth against him, the glit­tering Speare, and the Shield. bright steel-headed Speare, or shi­ning Shield appale not his spirit a whit.

24. In the imagination of his fan­cy24. He swalloweth the ground with fierce­nesse and rage, neither beleeveth he that it is the sound of the Trum­pet. he overturnes all before him, yea the very ground, he stands on, through his fierce desire, to be fighting he tea­reth it with his teeth, or gallops it a­maine to bee at the enemy. Neither doth hee respect or conceive any ter­rour at the sound of their trumpet, which threatens the deadly onset, but in the height of his courage counts it as a whistle.

25. Deafing their noise, and proud­ly25. He saith among the Trumpets, Ha, ha; and he smelleth the bat­tell a farre of, the thun­der of the captaines, and the shouting? answering them in way of scorne and chalenge with his loud and daring neighings, his courage makes him quick sented, so that hee smells the battell, and snorts with a hasty desire to be at it, before it be, being provo­ked by the braving flourishes and tumultuous noise of the approaching Army, which he impatiently sees and heares.

26 Hast thou by thy wisedom taught26. Doth the Hawk flie by thy wisedome, and stretch her wings toward the South? the Hawke her dexterity in flight, and learned her by instinct to choose the warme Southern parts of the World [Page 252] to take to for the place of her prey, when cold weather comes.

27. Is it by thy or my power and or­dinance,27. Doth the Eagle mount up at thy com­mand, and make her nest on high? that the Eagle is so strong as to mount plum up (which no bird else can doe) to an infinit height, and that shee build her nest on high in un­accessible places.

28. She lives & breeds upon the rock,28. Shee dwelleth and abideth on the Rock, upon the crag of the Rock, and the strong place. upon the Crag of the Rock, which is so steepe and dangerous that noe man nor beast dare climbe it, and so strong that the Sea though with all its force it beate against it, cannot move it.

29. From whence shee goes farre29. From thence she seeketh the pray, and her eyes behold afarre off. to fetch her prey, and though her sharpe sightednesse can see it thence at a mighty distance.

30. Shee traines up her young ones30. Her young ones also suck up blood; and where the slaine are, there is she. to her owne trade feeding them with flesh, and acquainting them with the sweet of blood, and where the grea­test slaughter is made, and most blood shed, there is the place of her delight, thither by a strange sagacity of nature shee resorteth, and carrieth her young ones with her.


1. HAving said all this, now God1 Moreover the Lord answered Iob, and said. sets it home upon Job with this sharpe reprehension.

2. Hearest thou this, and by it per­ceivest2 Shall he that con­tendeth with the Al mighty, instruct him? he that reproveth God, let him answer it. thou not thy ignorance and weaknesse together with my power and wisdome, and thinkest thou now that it is fit for any man whatsoever to contend with one so almighty, and to instruct one so wise; hee that dares to question and quarrell God in any his wayes, and workes, as thou hast not stuck to doe, let him make answer to this that I have opposed, that so there may appeare to be some equality, and this doe thou, if thou canst?

3. Jobs spirit being appaled by3. Then Iob answered the Lord, and said. Gods immediate parlee, & unexpect­ed apparition in the whirlewind, and his understanding being non-plust with such high questions, and withall seeing the Lord provoked, humbly addresseth himselfe to make answerto him in this manner.

4. I now confesse to thee, and all the4. Behold, I am vile, what shall I answer thee? I will lay mine hand up­on my mouth. world, my sinne and folly in misbe­having my selfe in such a manner to­wards such a God, by questioning and [Page 254] not submitting to thee, but in stead of going on to doe so, I revoke my chal­ [...] and humble my sel [...]e at thy feet, acknowledging my selfe (compared with thee) every way vile and base, and utterly unable to answer any of thy demands, therefore I beg leave of thee that I may be silent, granting all thou hast said of thy greatnesse, and my weaknesse to be true, and bewail­ing my over-daring rashnesse.

5. Once indeed I was so foolish, as5. Once have I spoken, but I will not answer: yea, twice, but I will pro­ceed no further. to desire a dispute betweene us, but I repent it, and now my turne comes to reply, I will make no answer, but con­fesse mine errour, yea, though then in passion I was eager upon it, yet now the case is altered with mee, I have enough of it, and my mouth is stopped for ever doing the like againe.

6. But God tooke the matter so ill6. Then answered the Lord unto Iob out of the whirlewind, and said. at Jobs hands, that he should so forget himselfe, and by his carriage in some respect, though not altogether, as it were, disprove him, and make good Satans words; that hee would not ac­cept of this submission, but againe quite to breake the necke of his pride, angerly breakes in upon Job thus:

7. What dost thou flinch? Sure7. Gird up thy loynes now like a man: I will demand of thee, and de­clare thou unto me. thou scornest it; Thou wilt certainly make good thy challenge; come there­fore, [Page 255] stand to it, and play the man as thou saidst thou wouldest doe, I'll doe as I did; I'll oppose, and thou shalt an­swer.

8. Wilt thou also question and sus­spect8. Wilt thou also dis­anull my judgement? wilt thou condemne me, that thou maiest be righ­teous? my justice, as wicked men, and such as know not God are wont to do? I had not thought it by thee, or that thou wouldest have carried the matter so high through pride of spirit, as to go about to condemne mee of overmuch rigour, and justifie thy selfe.

9. Knowest thou me no better? art9. Hast thou an arme like God? or canst thou thunder with a voice like him? thou any way my equall, or fit to con­tend with mee; is thy strength like mine; or canst thou equall the noise and terrour of my thunder with any speech and power of thine?

10. Canst thou make thy selfe a10. Decke thy selfe now with majestly and excellency, and aray thy selfe with glory and beauty. God as I am? if thou canst, doe; and adorne thy selfe with such majesty and excellency, glory and beauty as mine is.

11. Canst thou execute judgement11. Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him. in wrath all the world over, and canst thou perceive the proud behaviour and carriage of men every where, and abase them as I doe?

12. Behold with me every proud­hearted12. Looke on every one that is proud, and bring him low; and tread downe the wicked in their place. man, and bring him downe, doe thou extend thy power like mee to roote out the wicked in every place [Page 256] wheresoever throughout the world they exalt themselves, and practise wickednesse.

13. Slay them in thy wrath, and bu­ry13. Hide them in the dust together, and binde their faces in secret. them in the grave of forgetfulnesse, even all and every one, how many, or of what condition soever they be, ex­tinguish thou their pride by death, and make their memories perish.

14. When thou canst doe these14. Then will I also confesse unto thee, that thine owne right hand can save thee. things, then will I confesse and say with thee, that thou art fit and able to encounter with me.

15. But yet for thy further convin­cing,15. Behold now, Be­hemoth which I made with thee, hee eateth grasse as an Oxe! I will instance to thee two of my most remarkeable creatures which I have framed, the one by land, the other by sea, which I would have thee take speciall notice of. And first, for the land, Consider the Elephant which is thy fellow creature, both of you made by me, how farre notwithstan­ding hee goeth beyond thee in huge­nesse and strength and yet by my or­dination hee is as harmelesse as any other beast, preying upon nothing but grasse, though he were able to de­voure all afore him.

16. I have endowed him with won­derfull16. Lo now, his strength is in his loynes, and his force is in the navell of his belly. strength, but how, and where? Why not in any offensive part; his head hath no hornes, nor his feet no [Page 257] clawes to doe mischiefe with, but to the end he might bee more serviceable to man in bearing of burdens and draw­ing loads, I have placed it elsewhere, and chiefly in his lower parts, as his loines, and about his belly.

17. In so much that in the heate of his17. He moveth his taile like a Cedar: the sinewes of his stones are wrapt together. lust hee erects his generative part like a strong cedar Tree, being corrobora­ted from natures cundit-pipes, the si­newes of his stones, which are wrapt together like as you see the roots of a great grown Tree, in the earth.

18. The bones in his body are as18. His bones are as strong pieces of brasse, his bones are like barres of iron. strong as if they were made of brasse, and like so many barres of iron.

19. Hee is if well considered the re­markeablest19. He is the chiefe of the wayes of God, he that made him, can make his sword to approach unto him. peece of creation that the earth affoordeth to set forth Gods power, and might, and yet as strong as he is, I that made him and gave him his strength, can breake his brasse and iron bones to peeces at my pleasure, though man be too weake for him.

20. And surely for all he so farre goes20. Surely the moun­taines bring him forth food▪ where all the beasts of the field play. beyond all other beasts that none can stand against him or are equall to him for strength, yet hee is nourished with the same food that they are, with grasse, &c. And goes quietly with them, and feeds peaceably among them, with­out either hurting, or so much as fright­ing [Page 258] them, by mine appoyntment.

21. Through his naturall heate and21. He lieth under the shady trees, in the couert of the reed, and fennes. being bred in hot countries, his abode is in shady places, and for that cause lies much under Trees, and where there are high growne reeds, and fennes, thither he resorts.

22. He hants out the coolest places, as22. The shady Trees cover him with their shadow: the willowes of the brooke compasse him about. under great Trees and by brook-sides where willowes grow thick and affoord most shade, there is hee most conver­sant.

23. Consider what a huge proporti­on23. Behold, he drin­keth up a River, and hast­eth not, he trusteth that he can draw up Jordan into his mouth. he drinks to quench his thirst, as if he would quite exhaust and drinke the whole river dry, and whilst hee is drinking hee feares no danger as other cattel doe, that through the frightfulnes of their disposition break their drought to stare about them: In the vast imagina­tion of his fancy he conceits he can de­voure, and drinke up whole Jordan at once, when he goes thither to quench his thirst.

24. If he seeth a snare set for him, it in­rageth24. He taketh it with his eyes: (or as in the margin, will any take him in his sight) his nose pier­ceth through snares. him being privy to his exceed­ing strength, in so much that with his trunck he makes his way through them with ease, and disdaine.


1. HAving thus showne thee, the E­lephant1. Canst thou draw out Leviathan with an hook? or his tongue with a cord, which thou lettest down? by land, now in the next place consider well the Whale (or some such extraordinary fish) by Sea. Canst thou angle for him, catch him, and draw him on shoare with a line, and hooke, as thou dost other les­ser Fishes?

2. Hast thou strength to over-master2. Canst thou put an hooke into his nose? or bore his jaw through with a thorn? him & ring him like a Swine or a Beare, or canst thou rule him so as to suffer himselfe to be led by the nose, as Beares, and some such beasts as thou hast ta­med doe?

3 Will hee lie down like a Spaniel at3. Will he make many supplications unto thee? will hee speake soft words unto thee? thy command, and wag his taile to fawn upon thee?

4. Will hee put himselfe into thy ser­vice4. Will he make a co­venant with thee? wilt thou take him for a ser­vant for ever? for hay, and corne, as other crea­tures, and wilt thou undertake to com­mand and imploy him, like them, upon all thy affaires, and to doe thy bu­sinesses?

5. Canst thou handle him like a Spar­row,5. Wilt thou play with him as with a bird? wilt thou bind him for thy maidens? or tame him so that thy maides may play with him without feare?

6. Shall the fishermen who joyne in6. Shall the compani­ons make a banquet of him? shall they part him among the merchants? company and partnership, catch him in [Page 260] their nets like other fishes, and for joy of such a draught feast themselves and make merry with him; shall they mer­chandize him, shall they share and trade away the severall commodities which he yeelds of whale-bone and oile, &c.

7. Is his skinne penetrable like other7. Canst thou fill his skinne with barbed irons? or his head with fish spears? fishes, so that thou canst take him with such tooles and fishing instruments as thou takest them?

8. Draw neere and offer but the least8. Lay thine hand up­on him, remember the battell, do no more. violence to him if thou darest, and hee'll quickly make thee repent it, so that thou wilt have little joy to fight it out with him.

9. For certaine hee is a creature that9. Behold, the hope of him is in vaine: shall not one be cast down, even at the sight of him? man hath small hopes to bring under his dominion and make serviceable, who is so formidable, that noe man dare attempt it, for his very sight a farre off is able to scarre a man from venturing on him.

10. Who is he that dare provoke him,10. None is so fierce that dare stirre him up: who then is able to stand before me? or that hath the courage to encounter him? not one, and if so, then how dare any attempt the like towards mee and thinke to prevaile, or not miscarry, who am the Creator, and he but my creature?

11. Who hath been aid full to me in the11. Who hath pre­vented me that I should repay him? whatsoever is under the whole hea­ven is mine. creation, or who hath made any of my creatures for me, that I may acknow­ledge it and be thankefull to him for it, [Page 261] is not every creature that thou seest or knowest in the land and sea, of what might or strength soever they be, is hee not mine, and have not I made him? what manner of apprehension then ought men to have of mee, and with what feare ought they to reverence me?

12. Yea, this great Leviathan is of12. I will not conceale his parts; nor his power, nor his comely propor­tion. my making, which I will yet further a­natomize and set forth unto thee; for I would have thee consider him well in his extraordinary qualities, strength and lineaments, that so thou maiest learne to know thy distance with God.

13. Who can handle him like a horse,13. Who can discover the face of his garment? or who can come to him with his double bridle? to bring him out of the sea to view him, as a horse out of a stable? Who will undertake, or dare, to tame and halter him with all the strength and skill hee hath?

14. Who dare looke into his mouth,14. Who can open the doores of his face? his teeth are terrible round about. as in a horses, when you buy him, which is like a paire of two leaved doores for widenesse; or force a bit betweene his teeth, which are so monstrous great and terrible on both sides his mouth?

15. His scales are like so many gli­stering15. His scales are his pride, shut up together as with a close seale. shields wherein he puts his con­fidence, and takes his pride, which are so closed and put together, like paper sealed with waxe, as that nothing can part them.

[Page 262]16. Yea, there is such a juncture, as16. One is so neere to another, that no aire can come betweene them. that nothing can goe betweene, no, not the thin and subtile aire, which yet pier­ceth the pores of all other things.

17. They are lapt one over another17. They are joyned one to another, they stick together, that they can­not be sundred. like tiles on a house, but so close, and stick so fast together, that neither sword nor speare can pierce him.

18. His forcible snortings which he18. By his neesings a light doth shine, and his eyes are like the eye-lids of the morning. utters in his courage, causeth, as it were, fire to breake out at his nose and eyes, which whensoever they are seen above water, appeare as the breaking out of the Sunne in the morning.

19. He breatheth out of his mouth a19. Out of his mouth goe burning lamps, and sparks of fire leap out. strong sulphurous vapour, inkindled in him from the strength and heate of na­ture, which inflameth his breath like fire.

20. Out of the two holes of his head20. Out of his nostrils goeth smoke, as out of a seething pot or caldron. whereat hee breaths out, and takes in aire in stead of nostrills, he sends thence such vapour of smoke, as if it did rise out of a great boiling caldron.

21. His breath is of that nature by21. His breath kind­leth coales, and a flame goeth out of his mouth. reason of his hot and fiery constitution, that it is able to kindle coales, and warme like fire.

22. He is infinitly strong and able to22. In his necke re­maineth strength, and sorrow is turned into joy before him. beare downe whatsoever hee shall en­counter, nor feares hee an enemy, but takes pleasure to warre with any, joying [Page 263] thereby to put forth his strength and cherish his pride.

23. And as are his scales without, so23. The flakes of his flesh are joined together: they are firme in them­selves, they cannot be moved. is his flesh within, firme, solid, and com­pact in thicke and mighty flakes.

24. Hee is not timerous like other24. His heart is as firme as a stone, yea, as hard as a piece of the nether mil­stone. creatures, his heart is as uncapable of feare as a stone, yea, as impenetrable by any such passion as is the nethermost milstone.

25. When as hee shewes himselfe25. When he raiseth up himselfe, the mighty are afraid: by reason of breakings they purifie themselves. upon the surface of the water, hee af­frights the most couragious warriour, yea, with his fierce and violent motion in the sea, wherewith he makes his way, breaking through waves, and sending up foame, he makes the stoutest betake themselves to make peace with God, and beg pardon for their sins, conclu­ding death unavoidably to be at hand.

26. If any man be so hardy to strike26. The sword of him that layeth at him can­not hold: the speare, the dart, nor the habergeon. him, his sword will fly in pieces, his scales are so impenetrable, that neither sword nor speare, nor dart, nor in­deed any other instrument of warre can wound him.

27. He sets as much by iron, or any27. He esteemeth iron as straw, and brasse as rotten wood. weapon that is made thereof, as a man does by a straw; and so by brasse, as a man does by rotten sticks, which he can snap in pieces at his pleasure.

28. He cares not for a whole showre28. The arrow can­not make him flie: sling­stones are turned with him into stubble. [Page 264] of arrowes shot at him, nor for never so many stones, be they never so strongly slung; they fall at his feet, and are no more to him than the stuble which a man treads upon.

29. Darts, though throwne at him29. Darts are counted as stubble, he laugheth at the shaking of the speare. never so thicke, are no more esteemed and cared for by him, than a man re­spects dried straw; he feares no threat­ning a man can use towards him, the shaking of the speare appales not him a jot.

30. He rests himselfe upon the hard30. Sharpe stones are under him, he spreadeth sharpe-pointed things upon the mire. and sharpe-pointed stones of the rocke, and yet they never pierce him, but hee by his weight and strength breaks them off, and tumbles them downe into the bottome of the sea.

31. When he moves in his might, he31. Hee maketh the deepe to boile like a pot: hee maketh the sea like a pot of ointment. makes the Ocean to foame and to boile like a pot on the fire, he raiseth a thicke scum upon the face of the waters, as if the whole sea were a pot of ointment.

32. He raiseth such a white shining32. He maketh a path to shine after him, one would thinke the deepe to be hoary. foame all along as he swimmeth, and so changeth the colour of the water, that one would thinke a hoary frost covered the deep and wide sea.

33. I told thee before of Behemoth, 33. Upon earth there is not his like: who is made without feare. but this is farre beyond him, the whole earth hath not the like creature upon it for a dreadlesse spirit.

[Page 265]34. In his own conceite he so exalts34. He beholdeth all high things; hee is a king over all the children of pride. himselfe, that through the confidence of his strength and hight of his spirit hee scornfully opinionates even the mightest and greatest monsters by Sea and Land to bee inferiour to him, and beleeveth himselfe, as indeed he is, for might and power, to be the supreame of all elementary creatures how ever excellent.


WHen Job had heard out1. Then Iob answered the Lord, and said. God, hee thus makes an­swer.

2. I humbly acknowledge it, that thou2. I know that thou canst doe every thing; and that no thought can bee withholden from thee. and thou only hast made all the crea­tures, and workes of wonder which thou hast spoken of, yea that thou canst doe even whatsoever pleaseth thee to doe, and that thy power is of such large extent, that not so much as a thought of any mans heart (which also is of thy making) can be hid from thee, nor can any thought or intention of thine bee withstood or hindred from being brought to passe by thee.

3. Well mightest thou taxe me as thou3. Who is he that hi­deth counsell without knowledge? therefore have I uttered that I un­derstood not, things too wonderfull for mee, which I knew not. didst of my foolish questioning thy wise [Page 266] decrees and proceedings with my weake reasonings, which by an eye of faith issuing from an humble heart are only discernable, therefore I humbly confesse my fault, That I have been too bold and saucy with so great a majesty and with thy sacred decrees and a­ctions, uttering things ignorantly of thee and them, I wist not what, which now repent me.

4. I am not the man I was, therefore4. Heare, I beseech thee, and I will speake: I will demand of thee, & declare thou unto me. now that thou hast done, I beseech thee heare me speake, which shall bee in another manner then at first when I passe my foolish chalenge, desiring now to bee instructed and not disputed with by thee.

5. I confesse I have beene ignorant5 I have heard of thee by the hearing of the eare: but now mine eye seeth thee. of thee to this very day, for though I have had some manner knowledge of thee by heare-say of what hath beene taught mee of old from my forefathers who were but men like my selfe, as also even now by Elihu; Yet now this short lesson of thine owne immediate teaching hath learned me more, and to more purpose in a little time being an eye-witnesse of thy glory, then all that ever I knew before.

6. In so much that now I eate my6. Wherefore I ab­horre my selfe, and re­pent in dust and ashes. words and abhorre my selfe for my presumptuous misbehaviour, repen­ting [Page 267] it with as lowly a spirit as I sinned it with an high.

7. When God had finished his busines7. And it was so, that after the Lord had spo­ken these words into Iob, the Lord said to Elipha [...], the Temanit [...]. My wrath is kindled a­gainst thee, and against thy two friends: for yee have not spoken of me the thing that is right, as my servant Job hath. with Iob, & matters were reconciled be­tween them two, having quickly brought him to see his folly and repent his pride; Then God turnes himselfe to Iobs three friends to convince them also of their miscarriage, and because Eliphaz was the ancientest and had first broached the er­rour whereof the other two were after guilty, he addresses himselfe to him by name and tells him, That he was justly angry with him, and his two compani­ons, for because you have preached false doctrine touching me, and have been too bold to limit my soveraignety, by chal­king me out wayes, and prescribing me rules of justice in the execution of my will, and dispensation of my providence, as if I alwayes must and did afflict men for, and according to the measure of their sins, & spare them for their righte­ousnes and innocency sake, which is a grosse untruth, and the contrary to which my servant Iob maintained, to wit, That I am free to doe my will, and incompre­hensible in my wayes, which is right.

8. Therefore to expiate your offence8. Therefore take unto you now seven Bullocks, and seven Rammes, and goe to my servant Iob, and offer up for your selves a hurnt offering, and my servant Iob shall pray for you, for him will I accept: lest I deale with you after your folly, in that yee have not spo­ken of me the thing which is right, like my servant Iob. take with you such a sacrifice as I shall appoint, that is, seven Bullocks and seven Rammes, and goe to my servant Iob, re­concile [Page 268] your selves to him as touch­ing the wrong you have done him as well as me, and give them him that hee may doe the office of a Priest, that is, offer up sacrifice and prayers for you all joyntly, who have all been guilty of the same sinne; and the prayers of my servant Job who is an upright man, and one whom I much respect, how ever you misiudged him, shall prevaile with me (through the office and person of my sonne which herein he resembles) to par­don you: I say doe this, thus, and excuse not the matter by your ignorance or wel­meaning towards me, nor dispute my command, as loath to eate your words, or to justifie Iob whom you have already condemned; but dispatch, and goe about this businesse, least I give you your desert and make you feele the effects of your foolish presumption, in that you have dared to measure me out by your meet▪ wands, and prescribe me wayes to walke in, and so have falsified the truth, which my servant Iob maintained against you.

9. Whereupon these three afore­said9. So Eliphaz the Te­manite, and Bildad the Shuhite, and Zophar the Naaneathite, went and did according as the Lord commanded thē: the Lord also accepted Iob. friends of Iob, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naaneathite went streightway, having received so strickt a charge from God, and did what the Lord commanded them; for whom at their requests, Job [Page 269] put up his petitions to God, and was so accepted in his person, sacrifice and prayer, being a figure of Christ therein, that at his intercession their offence was forgiven them.

10. And as Iob in his meeknesse and10. And the Lord tur­ned the captivity of Iob, when he prayed for his friends: also the Lord gave Iob twice as much as he had before. charity forgave his friends their tres­passes, and prayed for them; so God forgave him his, and at that instant re­leased him of his misery which hee had beene held in so long, and turned his sorrow into joy, by testifying his love to him in his acceptance of him, and by vindicating his uprightnesse and inno­cency against his accusers: moreover, God recompensed the losse and suffe­rings which Iob sustained, with double to what he had before.

11. And brought him into favour11. Then came there unto him all his bre­thren, and all his sisters, and all they that had been of his acquaintance before, and did eate bread with him in his house: and they bemoned him, and comforted him over all the evill that the Lord had brought upon him: every man also gave him a piece of money, and every one an eare-ring of gold. againe with those parties that partly for his poverty, and partly upon suspition of his hypocrisie had cast him off, so that now there flocked to him from far and neere, all his brethren and sisters and his old acquaintance, which it seemes though they were neere to him, and had beene intimate with him, yet upon this occasion had beene of late estranged, till now that they saw the face of things were changed, and then they come themselves to visit him, and to pity him for what hee had suffered, [Page 270] and to comfort him with gratifying his deliverance and freedome from all the afflictions that God had laid upon him; moreover, besides their visiting him, every man further congratulated his recovery (God moving their hearts) with a present of money and jewells, in testimony of their love and respect.

12. Thus the Lord humbled Job 12. So the Lord bles­sed the later end of Iob more than his begin­ning; for hee had four­teen thousand sheep, and sixe thousand Camells, and a thousand yoke of Oxen, and a thousand she-Asses. very low, to be a patterne of faith and patience to his Saints in aftertimes, by remembring his later end, which God made farre to exceed his beginning in abundance of all good things, yea, double to what he had; for whereas before hee had but seven thousand sheepe, now he had foureteene thou­sand, and so likewise his former three thousand Camels were now multiplied into sixe thousand, and his five hundred yoke of Oxen were doubled into a thousand, and his five hundred she­Asses into as many.

13. And whereas all his children13. He had also seven sonnes and three daugh­ters. you heard were taken from him, he had them restored him againe, even their full number; seven sonnes and three daughters.14. And he called the name of the first Jemima, and the name of the se­cond Kezia, and the name of the third Keren­happuch.

14. Whom hee thus named: The eldest daughter hee called Iemima, or long life: The second he called Kezia, or pleasant spice: the youngest he called [Page 271] Keren-happuch, or the horne of beauty; prophesying in them the long life, to­gether with the comfortable and hap­py condition which by the bounteous goodnesse of God he should yet enjoy.

15. Which three daughters, for a15. And in all the land were no women found so faire as the daughters of Iob: and their father gave them inheritance among their brethren. further blessing unto Iob, were the fai­rest women in all the land where hee lived, and were had in greatest reputa­tion for their beauty, and as God gave them an extraordinary blessing to him, so he made them an extraordinary pre­sident; for out of his love to them, and in reward of their vertues hee gave to every of them severally, as to his sons, a portion of his land in stead of money to inherit, to them and to their heires for ever; so that they shared proportion­ably with their brethren by their fa­thers Will and Testament, and were coheires with them in his estate.16. After this lived Job an hundred and for­ty yeeres, and saw his sonnes, and his sonnes sonnes, even foure gene­rations.

16. And thus all these sorrows which Iob thought he should never have seene an end of, he survived, and after them lived in prosperity and plenty a hun­dred and forty yeeres, so that he became a great Grandfather before he died.17. So Iob died being old, and full of daies.

17. And so Iob ended his daies in a good old age, and was carried to his grave like as a shock of corne commeth in, in his season.



Tho. Wykes.

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