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996 in that he desired to know the causes of Gods prouidence, in so grieuously afflicting him. Of which faultes holie Iob purged himself (in the three next chapters) stil maintayning his innocencie, according to his owne conscience better knowen to himself then to them, desiring God to instruct him, if he had anie vnknowen sinnes. Discoursed also much more profoundly of Gods power, wisdome, iustice, and prouidence, as wel in general, as towards himself in particular: and professed his faith, and great confidence of the Resurrection. Againe Eliphaz (ch. 15.) more bitterly then before condemned Iob of presumption, and blasphemie, discoursed of mans corruptnes and pronenes to sinne, describing the manners of hypochrites, and other impious men, with their miserable ends, and argued Iob for such a one. Who (in the next two chapters) expostulated with these his freinds, that they comming with pretence to comfort him, did so violently afflict him, by charging him with false and heynous crimes, his owne conscience better knowing and testifying his former life, and state of his soule, then that their imaginations could alter his iudgement. And so with contempt of this world, & desire of death and rest, appealed to Gods iudgement against his three freinds, touching the matter in controuersie. In the meane time comforted himself with meditation of the next world.

Baldad likewise replied (ch. 18.) with hote contention, accusing Iob of insolent impatience, inculcating the grieuous punishments both of him, and others for their impietie. In answer wherto he lamented againe the want of expected comfort, especially by such freinds. Stil comforted himself with assured faith of the Resurrection.

Sophar also (ch. 20.) ''attempted againe to conuince Iob of impietie and hypocrisie, by the miserable, and speedie fal of wicked men after prosperitie: for so he imagined Iob to be fallen into irrecouerable miserie. But Iob shewed the contrarie, that some wicked men prosper long, yea al their life, and the same long, and then in a moment goe downe to hel, and so the argument of present affliction proued not their opinion against him.''

Eliphaz disputed the third time (ch. 22.) contending that the causes of affliction are not to be attributed to Gods secrete prouidence, but to assured sinnes of the wicked. Vpon whom only he supposed, that afflictions fal: inferring that Iob was guiltie of enormious crimes, and grosse errours. Vrged him therfore to returne to God, that he might be restored to former prosperitie. Iob againe appealed to Gods sentence, not in his terrour, nor rigour of his iustice, but against his aduersaries in this quarel, describing Gods power, and wisdome, by which he permitteth the innocent to be afflicted, and the wicked to prosper: no man knowing how soone or how late al shal receiue as they deserue.

Moreouer Baldad disputed the third time, very briefly (ch. 25.) endeauouring to terrifie Iob from further answering, and especially from appealing to Gods iudgement. But Iob very largely (in six ensuing chapters) discoursed diuinely of Gods soueraigne Maieste, Power, Wisdom, exact Iustice, and infinite Mercie. Also of wicked mens destruction, of his owne Rh