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Rh , nor entring into anie discourse with him, at last Iob himself (chap. 3.) broke this long silence (but not his patience) lamentably bewayling the extremitie of his paines, imputing al to the miseries of mans estate, corrupted by sinne, discoursed of certaine penal euils, or maladies ensuing therupon, wishing for his owne part (if it had so been Gods pleasure, for he sincerely feared God) that either he had not been borne, or been shortly taken out of his world, cursing sinne and the proper effects therof remaining in man, wishing also to haue wanted the ordinarie benefits of education in his infancie, and al his former prosperitie, so that he might haue escaped the calamities, wherwith he was now afflicted. Al which he vttering in way of contemning al worldlie things, and supposing his freinds there present, would haue so vnderstood him, and had compassion with him: they contrariwise (by art of the diuel, God so permitting) fel into indignation, and instead of comforting their most afflicted freind, sharply reprehended him, rashly iudged his conscience, and falsly condemned him, not only of impatient speach, as offensiue to God, and his Angels, and to al good men, but also of other enormious sinnes: as pride, tyrannie, presumption, hypochrisie, and blasphemie, because heretofore he seemed to the world as iust and holie, and now (as they imagined) in his deserued punishment, charged God with iniustice. Wherupon grew diuers long disputes between Iob and his three freinds; a fourth also intruding himselfe, when the others ceassed. So that Iob indured nine conflicts, and in the tenth God iudged him the victour, which shal yet better appeare, if we repete the summe of their arguments, and his answers, with Gods decision of the controuersie.

In the first conflict Eliphaz the chiefest of Iobs freinds (in the 4. and 6. chapters) accused Iob of great impatience, and insolencie against God, also both him and his familie of tyrannie, like to a cruel lion, and lions whelps, alleaging for proofe the prosperitie of good men, punishment of the wicked, and a particular vision. Adiured him therfore to acknowledge and repent the same. But Iob (in other two chapters) auouched that indeed his afflictions were greater then his sinnes deserued, relying vpon his innocencie knowen to his owne conscience. Described also the manifold calamities of mans life, desired to die, and so to end his worldlie miseries.

Then Baldad the second opposite freind (in the 8. chap.) pretending to free Gods iudgement from al shew or resemblance of iniustice, charged Iob and his children with former wickednes, and him as iniurious to God in his speaches, of which if he would repent, he should be healed, and prosper as before: Arguing in general, that God neuer afflicteth the innocent, nor assisteth the malignant. Insinuating therby, that Iob was an hypocrite. Wherto Iob answered (chap. 9. & 10) that indeed no man may compare, nor iustifie himselfe before God. Neuertheles it standeth wel with Gods iustice, power, & wisdome, that innocents be sometimes exercised with tribulations, more then their offences deserue.

Thirdly Sophar (the third disputer) assaulted Iob (ch. 11.) imputing his speach and defence of himself to loquacitie, and audacious temeritie, Rh