The grand tryal, or, Poetical exercitations upon the book of Job wherein suitable to each text of that sacred book, a modest explanation, and continuation of the several discourses contained in it, is attempted / by William Clark.

Cap. XXXIV.

AFter some pause, as if he did expect* 1.1 An answer, seeing Job no answer make To what he said, he thus continued To speak, and argue on the common Head.

And now, says he, you see how I am sent,* 1.2 By warrand from my God, to represent His judgment of the Question in hand, And therefore I must let you understand, (As I'me commanded) with Authority, Where you've done right, and where your Errors ly. Shall then request you of my audience; Whom I esteem men of great eminence, For wit, and parts, to hear with patience, What I am now to speak.—

For I am not to speak before a Rabble* 1.3 O'th' Vulgar, but before those, who are able To judge of my Discourse: before such men, As on this Subject, can themselves explain Better then I, and handle, with more wit, The Question, if their Passion would permit.

Let's then impartially consider now,* 1.4 Without all heat, what 'tis we have to do: With moderation, let's the Question state, And understand on what we're to debate: For I am not ambitious in the least, Nor do I entertain within my breast Such a proud thought, as that I may be said T' have had the better of you, no indeed, I'me none of those, that argue for applause, Or love to preach for reputations cause, Or in discoursing make it all my care, To angle Ears, and become Popular, By flourishes of studied Eloquence, Or gain the name of learn'd, with great expence, Of painted Language, as too many now, Of my Profession are in use to do: No, no, my friends, I hate such practices, And only shall in a few passages, Without all Art, a short Relation make, Of what my God has ord'red me to speak.

To come to th' point then, as I've formerly* 1.5 Show'n how th' Almighty, by his Ministry, By Dreams, Diseases, Visions, and such means, Is, in his Mercy, pleas'd to take much pains, To show the sons of Men what he intends, Before upon them he Afflictions sends, That by the prospect of their Punishment, He may perswade them timely to repent: Especially, when thus before their eyes He lays the scene of their Calamities, By which you see, he deals not, by surprize With any man; (from whence I do maintain, That he who of his Judgments doth complain, As if such Woes, without prediction were Pour'd out upon him, doth extreamly err.) So, in the next place, I intend to show, That when our God is pleas'd to inflict a blow

On anie man, I think, in conscience, Th' afflicted man should with great patience, Endure it, as a thing which suddainlie Has not befallen him, and not foolishlie Cry out, as Job has done, O Lord, thou seest I'me righteous, pure, and just, and yet opprest By sad afflictions: I am innocent, My uprightne••s is clear, and evident, My life has still been spotless, and unblam'd, Yet without hearing I am now condemn'd.

O, sayes he, why should I my my self belie, Why should I pass from my integritie* 1.6 For what has yet befall'n me, no indeed, Though I'me condemn'd, though I am punished, Yet will I not, for all that, guilty plead.

Here lyes the matter then my friends, see here, See here how much the best of men may err* 1.7 Under sad Tryals; how much those may fail, Over whose patience Sorrows do prevail. For pray now, let me hear from such as you, Who this wise man in dayes of plentie knew: Who were intirelie with him then acquaint, Before th' arrival of his punishment: Tell me, my friends, did ever you expect, So like a fool, to hear this wise man speak? Did ever man talk so ridiculouslie, As he doth now of his integritie? Did ever man of Knowledge, Wit, and Sense Insist so much upon his Innocence? His Dove-like▪Innocence; his Uprightness, His pious Candour, and his Righteousness: When God, in Justice, has thought fit to send Afflictions on him, as if he'd defend Himself, by such weak Arguments, as these, Against the righteous God of Righteousness. And flatly say that such a man as he, An upright man, a man from errors free, A man, in all his Life, and Conversation, So blameless, as he ne'r would give Occasion, By any crime to so much Provocation Of Divine Wrath: that such a man as he Should feel the Wrath of God, to that degree, As if he were the most flagitious, Most openly profane, and vitious Of all the race of Sinners, and repute Of all that live on Earth most dissolute: That such as he should thus be punished Is a most strange Procedure, and indeed, In his opinion, doth import no less, Then if our God did favour Wickedness, And most unjustly punish'd Righteousness,

Yes, thus, or to this purpose he has spoke* 1.8 Oftner then once, as if he seem'd to mock

Th' Almighty in his works of Providence, And by his Logick, would infer from thence, That he, who lives by rules of Piety, Observes Gods Laws, and studies zealously T' obtain his favour; and the sinful Wretch, Who vainly thinks himself without his reach, And therefore scorns to call upon his Name, But takes his pleasure, without fear, or shame, Are all one on the matter, and as well The one, as th' other may his anger feel, And suffer what he pleases to dispense, This for his sin, that for his innocence, By an unguarded cast of Providence.

Yes, to my knowledge, thus I heard him speak Most frequently, although I would not check His leud Discourse, 'cause you had undertane By solid Reason to convince the man, Of his Impiety, but when I see You on the matter err'd as well, as he, Then would I fain ha' spoke, but still did shun To tell my thoughts on't, until you had done But how can I from speaking now forbear When I do such unruly Language hear? When I do hear a man so sinfully, Assert forsooth his own Integrity, By blaming of his Maker, as if he, To whom both this injurious man, and we, And all the mortal Stock of Mankind owe Our Life, and Beeing, did not fully know Each individual of his own Creation, And did observe the Life, and Conversation, Of every man alive, and so from thence, Could freely judge, with great convenience Both of mens Guilt, and of their Innocence, Could be unjust. What man is he, who this great God doth fear, That can without some indignation hear Such scandalous Expressions? at this rate Th' unwary man seems to homologate The Principles of the most leud, profane, Sensual livers, and the worst of men.

For, when he talk'd so oft, how God did bless* 1.9 Those, who contemn'd his Laws, and did oppress His faithful Servants, and did so complain Of his own sad Estate, once, and again, And how that notwithstanding of his zeal, And fear of God, he was not used well: Who would ha' thought, but that he mean't from thence, That seeing Piety could be no defence Against Gods Wrath, it was not worth th' expence Of so much time and labour, as some men Bestow upon it, but was all in vain.

Strange language truly! I beseech you then,* 1.10 Who hear me now, as wise, and prudent men: Did y'ever hear a godly man expresse His mind, in such unlawful words, as these? Did y'ever hear a man for wit repute, Above his neighbours, so with God dispute? O, how I pity, and would fain reclaim This good man from his errors: though I blame Him not, as you have done, for horrid crimes Committed by him in his prosperous times; For, truth, I think the man was always such, As he doth now assert, but that so much He now insists on his integrity, As if that God had done him injury, In thus afflicting of him, is indeed Such an offence, as cann't be suffered. For God forbid, that any of us here, Or through the world, who our great God do fear, Should even but by a random supposition, Imagine him to be in that condition, As that he's of injustice capable, At any rate: no this were palpable, And down-right blasphemy; pray God forbid, That any man then should be so misled, But even to rally in such words as these, Were't but to show his wit, for I confesse, Though I relate them, on this sad occasion, Meerly upon design of refutation Of his grosse errors, yet when I do speak, In such prohibit words, my bones do shake.

For God's so far from doing injury,* 1.11 To any man, that he will gratefully, Reward each mortal for his piety, In his own time: for when the day shall come, In which all sinners shall receive their Doom, Then will his kindnesse unto those appear, Who live by rules of piety, though here, Such is their weakness, and impatience, Consulting only with desp••nding sense, They see not the design of Providence.

Nay, I do lay this for a principle,* 1.12 And firmly hold, that 'tis not possible, For the great God of justice, him, from whom, Both in times past, and in all times to come, All justice flowes, (let's fancy what we can) To be injust i'th' least to any man.

Besides, how can we think that he, whose power* 1.13 Did all things frame, and governs to this hour, All he has made, so uncontrolably, By rules of justice, and pure equity, Can be unjust? then who is he so sick In his own judgement, as dares contradict What he, who is accountable to none,

In his eternal purpose will have done?

For, mark me now, if he, who breath did give* 1.14 To any man, by which he made him live, Be pleas'd to reassume that breath again, Which is his own, why should a man complain?

Why should a man complain? a living man,* 1.15 Who knows at best his life is but a span; And in a little interval of breath, He lives, but troubled still with thoughts of death: For when his God thinks fit, that he should die, Then must he quit this breath, and instantly In the cold grave lye down, and be no more A living mortal, as he was before. All flesh shall perish, every creature must, At his command be pounded into dust. Then why of God should any man complain? When he injures him not, or why in vain, Should he upbraid him with his innocence, When he's afflicted, as if providence Were ty'd to th'rules of his convenience.

And now because, my friend, what I have said* 1.16 Concerns thee most, I'de fain my self perswade That thou dost with attention hear me speak, And dost thy own use of my Doctrine make; If thou hast understanding then, take heed To my discourse, for thus I do proceed.

You see then how I've urged all along,* 1.17 That our just God to no man can do wrong: Nor that he, in inflicting punishment, On any man, though ne're so innocent, Can be esteem'd unjust, since he can never Do an ill thing, on what account soever. For, were he such, how could he regulate The Universe in every rank and state, With so much justice, mercy, and compassion, As no created thing can in that fashion Govern some Petty Province, yet doth he With great discretion govern all we see, Although he here, and in Heav'ns, (knows not what 'Tis in dominion to be limitat.) How in thy raving then dar'st thou express Thy self in such unheard of terms, as these Which I have tax'd? how darst thou thus exclaim Against the justice of thy God? for shame, For shame such exclamations forbear, And let's no more of thy complaining hear.

For pray now, let me ask thee, is it fit* 1.18 Dost think for any man of solid wit, To tell an earthly Monarch in his face, That he's unjust, or doth in any case That which is sinful: would'st thou tell a King Hee's such, as he deserved not to reign: Would'st tell him flatly, that his Government Were arbitrary and did represent

The seas, whose politicks, tyrannical, Allows the great fish to eat up the small. Would'st speak at this rate, prethee to a King, A Potentate, or any ruling thing That sits in State? I doubt thou wouldst not do So foul a thing, especially thou Who know▪st all pow'rs on earth from God proceed And upon him depend, as on their head: By him Kings rule, and in their Royal seat, Impartial Justice do administrat To all their Subjects: 'countable to none For any actings, but to God alone. To God alone, whose mighty hands did frame This Universe, and to it gave the name Of earth,— Which he has slyc'd in many Provinces, And over them has plac'd those Deputies Whom we call Princes, men of great esteem, Since the great King of kings is pleas▪d to them To grant Commissions of Lieutenancy, Each, in his own distinct Locality In all the parts of earths vast Monarchy. Hence all men are oblig'd in conscience, To pay that due respect, and deference To all in power, which God has ordered, Especially to a Crowned head; Whose individual power in Government, Doth that of Heav'ns more highly represent, Then any other Government as yet Devis'd by men; for in that single state He represents his God, who gave him power, And who in his great wisdome to this hour Maintains the state of Kings, and will defend The Crown, and Scepter, to the worlds end. His power is such, as none should countermand, Or, when he strikes should bid him hold his hand: Nay, though he act unjustly, yet should none Accuse him for it, since to God alone Hee's countable; and though he should commit The worst of sins, I do not think it fit Each Subject should reprove him, or because Of his few pers'nal failings, slight his Laws: Or enter into plots of discontent, To alter, or subvert his Government: Because he is not such, as they would have him, Or with their clamorous tongues, and pens out-brave him. No, not at all, for though a Prince may erre, As other mortals, we should not inferre From thence, that it is lawful to rebell Against him, for as such bad thoughts from Hell Are prompted to us, so we should forbear T'have entercourse with any rebels there, Whose work it is to raise rebellion here. For though the Prince should erre, th'authority

Is still the same, which flowing certainly From the Almighty, we should all obey, And to our soveraign Kings all honour pay. I ask thee then, would'st think it fit to use Such language to a King, wouldst thou accuse A Monarch in his face? I think indeed, Thou would not so imprudently proceed, With any such, but rather hold thy peace, Then run the risque, whatever were thy case, Of his displeasure: or, at least, I doubt, Wouldst use smooth words, and be thought wise to boot.

If then to Kings on Earth thou wouldst not speak* 1.19 In such rude language, why art thou so weak, As in such jargon boldly to addresse Thy self to th' King of Kings? I must confess, This is a piece of that extravagance, As I admire thou hast the countenance To look up t' Heavens, when thou dost reflect, How insolently thou didst lately speak Of their great Monarch: one, before whose Throne All Kings most bow, and with submission own Him as their Patron, and their Soveraign too, And think't their greatest honour so to doe. One who has no regard for this, or'tother, Who e're he be, nor one before another Esteems, as we do here, because he's great, Wears costly Diadems, and sits in State; For, they're but all his Creatures, and depend Upon their God, how e're they may pretend To soveraignity here; whilst they abuse Their power, and with fine titles would amuse Their fellow mortals; but 'tis all in vain, For God alone, above all Kings doth reign: He governs all that Nature comprehends, And fully acts, what ever he intends. Whilst Kings and Princes, with their swords in hand, Before him ready, for performance stand, Of all that he thinks proper to command. Yet none of these can really be said, Actively to concur, and furnish aid To him in all his glorious operations; The thoughts of which exceed our meditations, More then if one should undertake to prove, That wheels in Engines by themselves do move Without a Spring: or that without all air A man can live: which clearly doth declare That all these Monarchs, whom we here adore, Not mov'd by the first Mover, are no more, With all the force they to the field can bring, Then Wheels in Engines are without a Spring. For, as so many puppits here below, By th' hand of God they're hurried to, and fro, While he is pleased to keep up the Show. But when he doth withdraw his mighty hand, They move no more.▪▪

O, this great Monarch of the universe! Who can his glorious Attributes rehearse! Who can the power of this great Prince express! Who can his glory even but faintly guess! He who doth Kings, and Emperours create, As he thinks fit, and orders every state Below the Heavens, as he thinks pertinent, Whether for blessing, or for punishment, Who can describe him!— For, if at any time he doth intend To plague a Nation, thither he doth send Some sullen Tyrant, fraught with Cruelty, Pride, Anger, Avarice, and Impiety: And where he means a blessing to a State, Thither as quickly he doth delegate Some sober, prudent Prince, of generous Parts, A friend to peace, a favourer of Arts, Where either in their stations do move, As they receive directions from above.

Sure then, as he's undoubted Lord of all This spacious World, so he's impartial, In all his ways, he no man will despise, 'Cause poor; for rich, and poor are in his eyes, Both the same thing: their riches, and their crimes, He doth reward, and punish at all times, As either of'em in their Orbs do rise, Without distinction of their qualities.

For all those powerful Princes, who to day,* 1.20 Appear in Robes most gloriously gay: Who with their present state so proudly swell, They laugh at the Romance of Heaven, and Hell: To morrow you may see them poorly ly, Like other parcels of Mortality, Incorporat with Dust, for all must dy When God commands, all must resign their breath, Without exception, all must stoop to Death: Nay, greatest men are often suddainly, Conveyed hence i'th'twinkling of an eye: By poyson, Dagger, or the blows of War, To which great Monarchs most obnoxious are, They're snatch't out of the world, and in their fall, Bring on their Subjects sometimes national, And fiery judgements, whilst Competitors, For their Succession muster all the force They can to make their several titles good, And all the People are involv'd in blood, By their ambition, that the world may see, There is no Monarch absolutely free, But him, who is above all Monarchy, By whom all Earthly Monarchs live, and dy.

Why since it is so then, since Majesty Only belongs to him, who sits on high, Which on the Rock of Justice, firm, and sure Establish'd, to all ages doth endure:

Should any breathing thing compos'd of dust, Dare but to think, that God can be unjust!

Besides, my friend, I'de have thee understand* 1.21 That as this Monarch by his mighty hand All that we see has fram'd, and 'stablished, And governs by the same, what he has made, Above all powers, so his all-piercing eye Views all our thoughts, and actions carefully; For, trust me, at he is Omnipotent, So, without doubt, he is Omniscient.

He all things sees, his all-discerning eye* 1.22 Looks through the bowels of obscurity: Not earths dark Caverns, where perpetual night Doth cover all, can cover from his sight The works of darkness, or i'th'least conceal Those villanies, which he means to reveal, No, let a sinner run from Pole to Pole, From East, to West; not any lurking hole Will the poor Creature find, where he may lye Safely conceal'd from that all-searching eye. How then should any foolish man suppose That he, who all things sees, and all things knows, Can be unjust? or that he should direct Wilfully, or by error, and mistake, That to be done, in any mortals case, Which is unjust.—

No sure, for as he each mans sins doth know;* 1.23 Though wrapp'd up in the clossest thoughts: even so, He knows his strength, he knows what he can bear, And thence, my friend, no living man should fear That what sad woes his Maker has decreed He should endure, will e're his strength exceed.

Since then our God is just, and equitable* 1.24 In all his wayes; it is not tolerable To hear a man complain, as thou hast done Of him, that can do injury to none. Nay further, though 'twere lawful to complain, Yet all our exclamations are in vain: For he, whose power is full, and absolute Over all mankind, may without dispute, Do what he lists: for don't we daily see How even the greatest Monarchs are not free From their afflictions: how the mighty men VVho think their grandeur can his wrath sustain, Are broke to pieces in their hight, and laid As low as these, who were of them afraid. Without all help, by his own strength alone He pulls the greatest of' em from his Throne, And, with the same breath, ere the wretch be dead, Sets up another Pageant in his stead.

For all their actings he doth carefully* 1.25 Observe, and laughs at all their policy. Their Cabin-Councils are to him reveal'd (Although by them industriously conceal'd)

Yes, he knows all, and though he doth permit These for a while to do, what they think fit; Yet, when he thinks it time to punish them, He takes them down, with much disgrace and shame: All their designs he doth annihilate, And cancells their memorials of State: He sweeps them off the world, like dust, and makes Their Subjects feel great judgements, for their sakes.

Nay, he doth strike them openly, that all* 1.26 May learn, and take example by their fall; What 'tis for men t'abuse that power, which he Entrusts them with, and so may plainly see That all upon that mighty God depend, Whose absolute dominion knows no end.

Because his just commands they did despise,* 1.27 And did forget they were his Deputies: Nor did remember of his kindnesses Show'n to them, in the days of their distress: Nor how he had appear'd in their defence, And mercifully by his providence Had sav'd them from the plots and treacheries Oftner then once, of their great enemies; Nor thank'd him for his kindnesses renew'd, But stead of that, with great ingratitude, Proudly rejected his authority, And mean't to rule by their own Majesty.

For, stead of ruling faithfully and well,* 1.28 They to oppressing of their Subjects fell: Whose cryes did mount to Heav'ns, when they complain'd, And audience quickly from that King obtain'd, Who rules all Kings below, and doth redress All the afflictions, and just grievances, Of those that are oppress'd; hence, by and by, He makes those Kings as low, as they were high: In view of all he doth those men debase, And sets up others quickly in their place.

For what he doth intend, who can withstand?* 1.29 Who can resist his high and mighty hand? Who can obstruct his progress? tell me who Can hinder what be has a mind to do? Whether on single men his wrath doth fall, Or that he means a Judgement National: For if to any he gives quientness, What fury can distrub that peoples peace? Of if he means to punish them with war, Who can resist him? who are they, that dare Oppose their breasts to th' torrent of his rage, Or, with the Armies of his wrath engage?

When he intends to pull a Tyrant down,* 1.30 And, in his anger reassume that Crown, Which he did lend him, lest his people may, By his example, learn to disobey Their Supream Monarch, and be cunningly Enamoured with his Apostacy;

What counsel, what device, what power below, What leagues, what armies can prevent the blow?

And now, my friend, by all that I have said,* 1.31 I have no other aim, but to perswade Both thee, and these who hear me, to forbear Such language, as I am asham'd to hear On this occasion; and in stead of crys, Complaints, rash questions, and apologys, To use another method, and expresse Thy self in terms more moderat▪ then these Which I have heard: For thus I think indeed, At such a time as this, thou shouldst proceed In thy expressions, and no otherwise, If thou'lt be pleas'd to follow my advice.

Lord, I have sinn'd, and given provocation, For which I have sustain'd thy indignation: Pardon me, Lord, and teach me to abhore My former ways, that I may sin no more.

If all this while, Lord▪ I have not perceiv'd* 1.32 My errors, but have foolishly believ'd That I was free of sin, Lord, teach thou me, And now, at length, be pleas'd to let me see, In what, good Lord, I have offended thee, And I'll do so no more.—

Now, choose thee then, my friend, such things are so,* 1.33 Whether thou'lt follow my advice, or no, For pray consider seriously, my friend, Is't fit that God according to thy mind Should now dispose of thee: or rather do What he thinks proper? which of these thinks't thou Doth most agree with him, who certainly Knows better what is fit, then thou, or I, For any man t'endure: he does indeed, And will in his own methods still proceed, Whether thou wilt, or no: go to then, speak, See what defence thou for thy self canst make: If thou'lt not follow my advice, speak on, And I shall hold my tongue while thou hast done: Speak out thy mind, but pray remember now, It is with God, not me, thou hast to doe: For, if thou in the least canst make appear That I have err'd, henceforth I shall forbear To speak upon the subject, but give o're All my discoursing here, and speak no more.

But only this, my friend, I'll boldly say,* 1.34 That men of understanding, who to day Have heard me speak, will fully testify, That what I've said, is naked verity.

And that what thou hast spoke, since thou began* 1.35 T'open thy cafe, is much below a man Of underctanding, and doth savour so, Of one that his Creator doth not know, That I'm afraid, they'll think what thou hast said In thy defence, rather appears to add

To thy offence, and so will find the Bill Against thee, say, or argue what thou will.

But after all, my friends, I think it yet* 1.36 Proper to speak on this mans present state, Because I think he's not yet humbled so As I would have him:— I'de therefore wish his tryal might endure Yet for some longer time, until his cure Were perfect, and I might perceive, my friend Converted from his Errors in the end.

For by what yet I in his carriage see,* 1.37 Without dissembling, truth, I must be free To tell you all that I perceive no less Then that his sins do, with his pains increase; So that if I my speaking should give o're, And to his passion make an open door, I fear he will miscarry as before 'Has done in his Discourse, I'le therefore speak, And to himself my speech I will direct.

Notes

• * 1.1

  1. Furthermore Elihu answered, and said.
• * 1.2

  2. Hear my words, O ye wise men, and give ear unto me ye that have knowledge
• * 1.3

  3. For the ear trveth words, as the mouth tasteth meat.
• * 1.4

  4. Let us choose to us judgment, let us know among our selves what is good.
• * 1.5

  5. For Iob hath said, I am righteous, and God hath taken away my judgment.
• * 1.6

  6. Should I lie a∣gainst my rig••t? my wound is incurable without transgressi∣on?
• * 1.7

  7. What man is like Iob, who drinketh up scorning like wa∣ter?
• * 1.8

  8 Who goeth in company with the workers of iniquity, and walketh with wicked men.
• * 1.9

  9. For he hath said, it profiteth a man nothing, that he should delight him∣self with God.
• * 1.10

  10. Therefore hearken unto me, ye men of understand∣ing, far be it from God, that he should do wickedness; and from the Almighty, that he should com∣mit iniquity.
• * 1.11

  11. For the work of a man, shall he render unto him, and cause every man to find according to his ways.
• * 1.12

  12. Yea, surely God will not do wickedly, neither will the Almighty pervert judgement.
• * 1.13

  13. Who hath given him a charge over the earth? or who has disposed the whole world?
• * 1.14

  14 If he set his heart upon man, if he gather unto him his spirits, and his breath.
• * 1.15

  15 All flesh shall perish together, and man shall turn again unto dust.
• * 1.16

  16 If thou hast under∣standing, hear this; hearken to the voice of my words.
• * 1.17

  17 Shall even he, who hateth righ, go∣vern? and wilt thou condemn him who is most just?
• * 1.18

  18 Is it fit to say to a king, thou art wicked, and to prin∣ces, ye are ungodly
• * 1.19

  19. How much less to him, that accept∣eth not the person of Princes, or regard∣eth the rich, more then the poor, for they are all the work of his hands.
• * 1.20

  20. In a moment shall they d••▪ and the people shall be trou∣bled at midnight, & pa••s away, and the mighty shall be tak∣en away without hand.
• * 1.21

  21 For his eyes are upon the ways of man, and he seeth all his goings.
• * 1.22

  22 ▪ There is no darkness, nor sha∣dow of death, where the workers of ini∣quity may hide them∣selves.
• * 1.23

  23 For he will not lay upon man more then right, that he should enter into judgement with God
• * 1.24

  24 He shall break in pieces mighty men without number, and set others in their stead.
• * 1.25

  ••5 Therefore, he knoweth their works, and he overturneth them in the nighe, so that they are de∣stroyed.
• * 1.26

  26 He striketh them as wicked men in the open ••ight of others.
• * 1.27

  27 Because they turned back from him, and would not consider any of his ways.
• * 1.28

  28 So that they cause the cry of the poor to come unto him, and he heareth the cry of the ••••••••••∣ted.
• * 1.29

  29 When he giv∣eth quietness, who then can make trou∣ble? and when he hideth his face, who then can behold him? whether it be done against a nati∣on or against a man only.
• * 1.30

  30 That the hy∣pocrite reign nor, lest the people be en∣snared.
• * 1.31

  31. Surely it is meet to be said to God. I have born chastisement▪ I will not offend any more
• * 1.32

  32. That which I see not, teach thou me, if I have done iniquity, I will do no more.
• * 1.33

  33. Should it be according to thy mind? he will re∣compence it, whe∣ther thou refuse, or whether thou chuse, and ••ot I, therefore speak what thou knowest.
• * 1.34

  34. Let men of understanding tell me, and let a wise man hearken unto me.
• * 1.35

  35. Iob hath spoken without knowledge, and his words were without wisdom.
• * 1.36

  36. My desire is that Iob may be tryed to the end, because of his answers for wicked men.
• * 1.37

  37. For he addeth rebellion to his sin, he clap••eth his hands amongst us, and m••lti••lieth his words against God.