forward and so early in his sacrifice hee feared least his children sonnes and daughters had offended God in feasting Where obserue these poynts First that in feasting the most religious may miscarry if they bee not circumspect either in deede or word or both if wise men here offend what shall wee thinke of the wicked which like beasts abuse themselues in all gluttonie and drunkennes surfetting and vncleannes of life 2. The care of godly parents ouer their children Iob knewe the sins of his children did in special manner highly displease God disgrace his profession shame religion offend the weake and open the mouthes of all idolaters to blaspheme against God and his Church Bad Children 1 Offend God 2. Offend his Church 3. Greeue good parents hearts 4. Cause enemies to blaspheme Gen. 34.10 Therefore he is marueilous watchfull lest his children offend For this cause Iacob because of his lewd sonnes complaineth You haue troubled me and made me stinke among the inhabitants of the lande 3. The gouernment of a familie will soone lay open any man whether he bee religious or irreligious wise or foolish and therefore the holy spirit maketh it an argument to choose a good Minister by 1. Tim. 3.4 One that can rule his owne house will hauing children vnder obedience with all reuerence Cleane contrary the feare of wicked and foolish parents is not for the sinnes of their children but for the wants of their children Old Ely is greatly noted and punished for example as a bad father for his two graceles sonnes the wicked fist Hophni and the brasen faced Phinehas both godles and prophane 1. Sam. 1.12 for whoredome and vncleannes and Ely the father knew all and feared little Iob knew nothing by his sonnes and feared much For intolerable sinnes his chastisement was but a gentle checke vers 23. My sonnes why doe you such things For this cause hee receiued this answer from the Lord vers 30. Them that honor me will I honor and they that despise me shall be despised Afterwards his sonnes were slaine and he brake his neck 1. Sam. 4.17.18 And this also was Dauids sinne and hee smarted for it 2. Sam. 16. vers 17. 1. King 1. vers 5.6 4. The holy Ghost yet further commendeth vnto vs Iobs religious care ouer his childrens liues in that knowing nothing euill in theÌ„ neither by sight nor by hearesay that they were any way wickedly bent to any open sin yet he feareth they might purpose thinke or speake some thing closely priuily and in their hearts desire that which might dishonour God For he sayth It may be my sonnes haue sinned in their * Swearing blaspheming a special marke of an impious and Godlesse man Eccle. 9.2 hearts blaspheming c. Parents and masters of our time are farre from Iobs feare for they will not feare open proude and intolerable sinnes and say it may bee our sonnes or seruants haue blasphemed broken the Sabboth c. but they suffer children and seruants to sinne priuily and openly and giue most vile examples of Atheisme pride whoredome and all vncleannes A wonderfull commendation of Iob that he is carefull not onely that they offend not the open eyes of men but also the secret eyes of God If he were so watchfull ouer his childrens sinnes hee was no doubt marueilous carefull for his owne heart and conscience as appeareth chap. 31. vers 7. and chap. 27. vers 6. * Wicked men swearers are not ashamed to say they loue the Lord because they haue him often in their mouthes so might witches wizards for none haue oftener the name of God good things in their mouthe Mine heart shall not reproue me of my dayes 5. Where Iob is sayd thus to worship God after al their feastings learne perseuerance in well doing and remember now his life hath testified his former commendation vers 1. to be iust If this man was so humbled as after wee see let vs that be so spotted beare it patiently when we be beaten worthily for our sinnes Vers 6. Now on a certaine * Or when such a daye was come day the sonnes of God came that they might stand before the Lord and Sathan came also among them THus farre concerning Iobs description c. a preface to the whole storie Now entreth in Sathan as one speciall actor of this tragicall storie which notwithstanding had a comicall and a happie ende Here beginneth the second part of this chapter which is continued to the 12. verse This part hath two branches the first is in the 6. and 7. verse where is shewed how the Angels good and euill are appoynted to stand and to serue the Lord for the execution of his will and when and where and how it pleaseth him The second branch is in the verse following to the 12. verse wherein first the Lord giueth his seruant Iob his iust commendation in a gracious manner vers 8. And secondly Sathan doth oppose himselfe against Iob vehemently accusing him of hypocrisie before the Lord with all his might vers 9. 10. 11. Now on a certaine day That is say some Senâ—â— when such a feast came or in one of these banketting dayes Sathan came among the good Angels c. Rabbins how they glose vpon this text Others say this was the first day of the yeare wherein the Lord did as it were vsually keepe court and take accounts of all things done the yeare past these bee the glosses of ridiculous and foolish Rabbins To be short by a certaine day here is ment that very time wherein it pleased the Lord to reueale his will and euerlasting decree vnto Sathan for Sathan himselfe knew it not before hee was sent of God to execute the same The sonnes of God In these words are vnderstood the holy Angels for wee haue the like 1. King 22.19 in the speech of Michah to Achab J saw the Lorde sit on his throne and all the host of heauen stood about him on his right hand and on his left hand and the Lord sayd who shall entise or perswade and deceiue Achab that he may goe and fall at Ramoth Gilead And one said on this manner and another on that manner Then there came foorth a spirit and stoode before the Lord and sayd I will entise him and the Lord sayd vnto him wherewith I will goe out and bee a false spirit in the mouth of all his prophets then he sayd thou shalt entise him and shalt also preuaile goe foorth and doe so The Angels haue many names in Scripture This name is common to them all with all the faithfull First Psal 82.6 Ephe. 1.21 for that their adoption and confirmation is by grace and through Iesus Christ for he alone is the naturall sonne of God secondly they haue this name because of the excellencie of their nature for they doe most resemble God our heauenly father So the faithful are called in many places Gen. 6.2 Rom. 8.14 Came. Naturall
vpon the East side of Iurie betweene Babylon and Arabia Iere. 50.10 and 51.4 3. Here againe as in the former verse we may see how bloudthirstie Sathan is and all his speciall instruments Great theeues and robbers in whom Sathan ruleth and rageth they haue no mercie There are some sort of base and poore theeues in the world which saith Salomon men despise not because they steale for hunger and to preserue life A number of these poore wretches dye with vs Theeues and robbers sathās instruments but the great master theeues Sathans speciall instruments which robbe and spoyle and sport themselues in euill and shed bloud full often most desperatly they will euer finde some fauour and meanes to escape racke and gibbet or some one cloake or other to couer all their bloudie practises Vers 18.19 And while he was yet speaking The 4. message of Iobs calamitie and 4. racke which Sathan prepared for him came another and sayd thy sonnes and thy daughters were eating and drinking wine in their eldest brothers house And behold there came a great winde from beyond the wildernes and smote the foure corners of the house which fell vpon the children and they are dead and J onely am escaped alone to tell thee THe 18. verse as before vers 13. They banketted euery one his day vers 4. Now the day came by course to be the eldest sonnes day which peraduenture had more substance and wealth and therefore better prouided for such a feast then all the rest could be Synecdoche Drinking wine That is banketting together a part of their banket for the whole Wine was not then their ordinary drinke no more then with vs but in feasting and meeting of friends they drink wine for their comfort c. There came a great wind The diuel stirred vp a strange tempest of winde against Iob. Wicked spirits are marueilous cunning to winde themselues into all natural causes The wicked spirits are very artificiall in all regions and partes of the aire to stir vp meteors and such like imperfect bodies and to effect many things by them as the Lord shal command or permit them They work in the fierie region and can stirre vp Comets and blasing starres there they work in the watrie region and can stirre vp lightnings thunder there and in the lowest region and can gather together the moyst vapors and hot exhalations and so temper them that they may cause great windes and tempests as the Lord shall permit them Senec. natur 7. lib. 5. cap. 1. Ventus esse fluens aer in vnam partem c. Like as the sea flowes by some secret instinct of nature so the ayre is purged by windes breeding of hot exhalations and colde vapours in some one parte whence they are driuen also into that parte of the ayre which is emptiest of all such matter From beyond the wildernesse That is this winde had a fit place whence it might rush violently vpon Iobs house as in a champion and open countrie And smote the foure corners of the house This is a strange winde that can strike foure corners of a house for no ordinary windes can hurt It is a strange wynde that can strike 4. corners of a house at one time but that side of the house which hath an aspect vnto those poynts and parts of the world where the winde is bred and whence it bloweth If from the South the South part of the house is most battered if from the North the North part of the house is most indangered c. But this was such a tempest as ouerturned the whole frame of the house in one instant Which fell vpon the children That is all thy sonnes and daughters banketting in the same house are dead with the fall of that house vpon them This plague came more neere Iobs heart and was more grieuous then all the rest What circumstances shew the greatnes of Iobs last calamitie Sathan meanes now to dispatch him and vtterly to confound him Circumstances which shew the grieuousnes and greatnes of this calamitie are these First the good father here hath no losse as before of beasts and mercenaries onely but now all his most deere and sweete children are swept away from him as it were with one beesome of destruction in one moment of time Could Dauid so weepe for a cursed Absalom 2. Sam. 18.53 how much more Iob for his religious and godly children Could Iacob so heauily mourne for one good Ioseph and shall not Iob haue farre greater cause of lamentation for ten and for all 2. This mischiefe was sudden and was strange and they were in their mirth and thought little of sorrow much lesse of any death at that time This no doubt greatly grieued his heart that they were so straungely in their mirth time destroyed for this made the wicked speake freely against him and his children 3. This euent could no way be seene to fall out for any defect want or weakenes in the house Iob was well assured and therefore hee seeth herein a speciall hande of GOD set against him 4. Lastly the number must grieue him all his children all his good and faithfull seruants foure only excepted Here may some questions be demanded 1. Q. It may bee here demaunded first 1. Quest whether Sathan did not proceed beyond his commission before mentioned in murdering so many men and so many children A. Children and seruants are a part of the father and masters possession and substance and so haue been both by Gods law and mans law for many ages Exod. 21.7 The Iewes might sell their children but not to bee perpetuall slaues or bondmen as the Pagans see Lèuit 25.39.40 Deut. 15.12 2. Q. This may also seeme hard and straunge 2. Quest that the Lord to try one man would so permit Sathan to trample vnder feete and to destroy as brute beasts the liues of so many men A. 1. Wee may neuer prescribe vnto the Lord or circumscribe him 2. God is not moued hereunto but of his owne free-will and free motion vox dei sit pro ratione voluntas and his will is the rule of all iustice other whiles secret euer good and iust 3. Of his owne free-will he doth the greater Ergo 1. Pet. 3.17 Psal 44. ver vlt. much more the lesse of election and reprobation the only will of God is the chiefe cause And here the Apostle stops all mouthes of men with this sentence Rom. 9.15.20 O man who art thou that pleadest against God shall the thing formed say to him that formed it why hast thou made me thus 3. Ques 3. Q. It may also bee here demaunded whether these men thus destroyed by Sathan were saued yea or no A. The rule of charitie must cause vs to bee well perswaded of this point because of their education vnder the gouernment of so religious and so faithfull a seruaunt vnto God And in the great deluge not euery
bountifulnes for that were horrible vnthankfulnes Therefore when he smiteth vs in our goods or pareth away any part of our substance let vs with all humilitie faith and patience learne of Iob to offer vnto God the sacrifice of praise and thanksgiuing 5. Wee learne here that God must haue the disposing of all such things as he hath put into our hands seeing they be his The chiefe title right and claime of all things is in him so as he may lend vs and take from vs at his pleasure euery minute of an houre This truth most men know and confesse but for want of faith few heare it and imbrace it when the crosse commeth For this cause the Apostle louingly warneth vs that wee take not such fast hold vpon our possessions 1. Cor. 7.50 But that we buy and vse the things of this life as if we possessed not And againe That wee trust not in and rest not vpon vncertaine riches but in the liuing God 6. Whereas here we see Iob to turne himselfe from Sathan and all Sathans instruments Sabees Chaldeans fire and tempest and to consider onely Gods hand and great commission sealed and sent forth against him We must turne our eies vnder the crosse from all secondary causes the Lords instruments sent against vs and fasten our eies vpon God only wee may learne many speciall instructions First wee must euer labour to turne our eies from all these instruments and organs of Gods prouidence which are sent to hurt vs as we see here Iob doth forget all his enemies and so Dauid turnes him from Shimei and both fasten the eyes of their faith vpon the Lord himselfe This will breed patience in vs and greatly quiet and comfort our hearts whereas otherwise if we looke vpon our enemies it is the onely occasion of griefe and impatiencie as wee see in the wicked euery day 2. Secondly we learne here that the distinctioÌ„ of Gods free will and permission is very vaine and foolish It was the Lords will Iob should be afflicted before Sathan knewe of it for what a wicked follie is it here to say that the Lord did only permit Sathan so to rage against Iob and that it was not his â—â—ll that his seruant should bee so chastened We see Iob himself here speake the contrary that this was Gods owne hande will and purpose the Lorde would haue it so and therefore he was therewith content The Lord and Sathan with his instrumeÌ„ts in the selfe same worke are diuersly inclyned 3. Thirdly we learne that we must euer wisely distinguish in al Gods workes betweene the Lords actions and purpose c. and Sathans practises and drift For the Lord euer entends that which is good and for the saluation of his elect and will cause all his workes to haue that ende in despite of all the power of hell but Sathan euer intends euill and driues at the damnation of Gods people but neuer preuailes against the elect As for the organs whereby the Lord workes and Sathan workes like as wee see in Artificers shoppes instruments some straight some crooked some bending so strangely that we cannot conceiue what vse they should be good for but the Artificer himselfe can soone do it and how not one of them in his trade must be wanting So is it with the Lord and his prouideÌ„ce he hath many crooked instruments which he can vse and permit Sathan to vse and hee can turne all their euill to good and make them serue him according to his will howsoeuer they bend strongly from him and be inclined to the contrary For the confirmation of all the former poynts consider and conferre these holy scriptures Gen. 45.7 Rom. â— Exod 4.21 2. Sam. 12.12.24.1.16.10 Esay 11.5.13.6.10.15 2. Chro. 11.4 Nehem. 9.37 Iob. 34.30 Esay 19.14 Exod. 7. and 9. chap. and 10. and 11. and 14. chap. Deut. 2.29 Iosh 11.20 1. Sam. 2.25 2. Chro. 22.7 Psal 105.25 Rom. 1.28 2. Thess 2.11 Ezech. 14. and 9. chap. 1. King 22.22 2. Chro. 18.21 7. Note here also in Iobs thanks-giuing The diuell sweat much to cause Iob to blaspheme and to renounce God and holy religion but Iob we see hitherto in euery word hath by his blessed faith ouercome Sathan and in the conclusion of his speech doth burst out not into blasphemies as Sathan expected but into praise and thanksgiuing Iob reioyceth in afflictions Iames. 1.2.3 Praising God for his crosse trusting to receiue some blessing by it Iob sounds praise and not murmuring nor blasphemies as if in euery crosse he had receiued some notable benefit at Gods hand This proceedes from a wonderfull faith and trust in God for he is perswaded God loues him well and that all his children bee well that the Lord will turne all this euill to his great good 8. Now to conclude this verse what speciall causes moue the Lord thus to chasten his people by wicked spirits and their instruments in this world 1. One cause is the Lord would thus make manifest vnto men and Angels their faith and patience and other graces of his holy spirit in them 2. To teach the faithfull how he loueth them as tenderly and careth for their protection as fatherly vnder the crosse as before in aduersitie as well as in prosperitie And therefore by these present blessings and euents of this life good or euil we must neuer conclude of Gods grace and fauour who is beloued or hated of him for as in regarde of Gods kingdome there is no difference betweene male and female so there is not betweene poore and rich c. 3. The crosse serues to chasten our flesh and to bring it so in subiection that wee may more cheerefully serue God in all obedience Psal 119. 1. Cor. 9. last ver For a number there are of Gods best children that if they were not humbled otherwhiles * We would fall into our olde sinnes or into some new sinnes but that the Lord finds for vs new crosses as new brydles to keepe vs froÌ„ them by some crosse or other they would no doubt fall dangerously into some proude sinnes and into the sinnes of their youth in their old age Psal 25. 4. Lastly the crosse is a most comfortable argument vnto vs of a better life for we see not in this life subiect to so many afflictions that rest ioy and felicitie which the Lord in his most holy trueth hath promised sworne and sealed by his spirit should be giuen vs. Vers 22. In all this Iob sinned not neither did he attribute any Tiphlah any want of reason iudgment or knowledge folly vnto God In this verse the Lorde giues Iob his iust commendation shewing 1. That he was found within in heart and faith as vers 1. in all this Iob sinned not 2. That he was sound without no euill worde came from him hee did not speake any reprochfull word agaynst the Lord but commended his prouidence and wisedome continually In all
their faith confirmed and that so they might bee mutually comforted one by another This meeting was not in common Tauernes or Innes or Alehouses or in other places of resort with the prophane Edomites the people of the land but in their owne houses For albeit as yet they were young and as it seemes vnmarried yet had their father prouided them houses and such necessaries as did belong to their families as carefull was Iacob in this respect Gen. 30.30 as his words to Laban can testifie But now when shall I trauell for mine owne house also hee that prouideth not for his familie is worse then an Infidell and wee may procure things honest before hand the care which is forbidden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distracting and vexing care Matth. 7. These seuen sonnes did thus feast together 7. daies not 7. daies continuing or if they feasted a whole weeke certaine it is not euery weeke or euery month for we must not imagine that they gaue any such president of a luxurious life vnto others but certain times whē they thought best or had most cause of meeting for it is sayd that euery one kept his daye The modestie of the Virgines of elder ages no more but one day Lastly the sisters they came also to the same banquet from their fathers house as it is like they were virgines yet but withall modestie and shamefastnes they came being sent for and being called not before for so it became well their virginitie to bee sober modest and very watchfull ouer their waies Wherefore he mentioneth in the beginning of this booke the banketting of Iobes childrē 1. The holy spirite here speakes of this feasting and banquetting for these speciall causes First that wee might see the religious loue of Iobs children and by what meanes they desired to comfort and edifie one another Secondly that wee might also see and consider the religious care of Iob for them expressed in the verse following Thirdly that wee might obserue where and when Sathan murdered them it was in their feasting time that hee might turne Iobs great mirth by a sodaine desolation and destruction into the greater sorow If his sonnes had died in their beds by some continuing sicknes where he might haue seene some testimonie of their faith it would not haue so moued him sodaine deaths the best doe feare and the foolish think it a great argumēt of Gods great wrath as we may see both in this booke and Luk. 13.1.2.3.4.5 Lastly this banquetting is here touched that wee might note what men Sathan so murdered not Epicures * Sathan knew the wicked would soone take occasion to exclayme against righteous Iobs children nor hypocrites extortioners c. as Iobs friends thought but godly and religious persons 2. Note here the religious loue and happie consents of these good children mutually comforting one another No doubt they were no small ioy and comfort vnto their father Adam had but two sons the one murdered the other Noah had three sonnes one mocked his owne father and was accursed Abraham had two sonnes the one scorned and persecuted the other Isaac had two sonnes the one hated and desired to murder the other Iacob had twelue sonnes ten would haue murdered Ioseph and dispitefully sold him into a strange countrey Dauids children murdered one another and hee had great griefe and sorrowe by them all the elder despise the younger the younger enuie the elder If such holy men had such wicked children what maruell is it that our prophane parents breed and bring vp such a wicked generation 3. Feasting and banquetting is lawful vnto Gods people if that they keepe the rules appointed and follow the godly practise here set before vs by the holy spirit Abraham feasted at the weaning of Isaac Gen. 21.8 Isaac feasted Abimelech Gen. 26.30 Ioseph his brethren Gen. 43.31 Dauid Abner and his friends 2. Sam. 3.20 Salomon his seruants 1. King 5.15 Matthew feasted Christ and his Apostles Matthew 9. So did Simon the Pharisee Luk. 7. with others many Luk. 14. Vers 5. And when the daies of their banquetting were gone about Iob sent and sanctified them and hee rose vp earlie in the morning and offered burnt offeringes according to the number of them al for Iob sayd it may be that my sonnes haue sinned and * Heb. blessed Or thought euill or spoken euill blasphemed GOD in their hearts THis verse giueth vs to see some part of the practise of Iobs life in the wise and godly gouernment of his familie thereby to teach vs that his life well agreed with his faith and profession and iustly deserued the former commendation vers 1. This verse laieth before our eyes the religious care of Iob for the gouernment of his children where these pointes are to be cōsidered 1. When Iob sacrificed for his children When the daies of banquetting were gone about earlie in the morning 2. How his children were prepared for the sacrifice hee gaue charge they should prepare and sanctifie themselues 3. What sacrifice he offered Burnt offrings according to the number of them all 4. What reason moued him so to sacrifice he feared lest they had sinned in their feasting 5. How often did Iob so all those times in the yere when they banquetted And when the daies of their banquetting were gone about Vaikadshem Exod. 19.13.14 supra pag. that is when the 7. daies of their feasting was past for the 7. brethren did feast euery one his day vers 3. therfore here wee must vnderstand 7. daies whether 7. daies continued or some intermission between the feast of each brother it is vncertaine Iob sent and sanctified them that is he sent a messenger vnto them to charge them to sanctifie to wash and purifie them selues and so to prepare themselues by prayer c. against their day of meeting to sacrifice The word here vsed signifieth to prepare as Numb 11.18 but I vnderstand it here as it is vsed Exod. 19.10.14 vers where wee see their sanctification and preparation to heare the Lord speake contained their purification and their abstinence from the mariage bed as the Apostle also doth exhort in the like occasion 1. Cor. 7.4.5.6 And no doubt with all these outward things they were to pray instantly Eccles 4.17 that they might be fit to appeare in Gods presence for his most holy worship and seruice And hee rose vp earlie in the morning The morning is a pretious time for all actions The morning a precious time for al good actions and specially for Gods worship and seruice and so commended by Gods spirite vnto vs Psalm 5 3.55 17.59 16.90 14. Iob was very carefull concerning his children he would let passe no time when their feast was ended but very earlie he sought the Lord that God might be pacified if that by any meanes in thought word or deed they had offended him in that dangerous and loose time of feasting And hee offered burnt offrings according to
constantly against all the furies of wicked spirites That man is praise-worthy whome praise-worthie and wise men doe commend vnto vs. The Lord himselfe commendeth Iob for a religious righteous and faithfull seruant So his holy prophet and king Dauid I haue found Dauid the son of Iesse a man after mine own heart which will do all things that I will And thus we see how the Lorde delighteth in them which feare him and attend vpon his mercie the Lorde loueth the righteous his eyes are euer vpon them and his eares open to their crie and therefore hee thus cheereth them in another place Bee glad ye righteous Psa 32. ver vlt. and reioyce ye that be of an vpright heart Vers 9. Then Sathan aunswered the Lorde doth Job feare God for nothing or for nought Vers 10. Hast thou not set a hedge round about him * Or a walle and about his house and about all that hee hath on euerie side thou hast blessed the worke of his handes and his * Or substāce cattel is greatly increased in the land Vers 11. But stretch out now thine hand and * Or smite touch all that he hath if he will not blaspheme thee to thy face These three verses contain Sathans answer vnto the Lords last question concerning Iob wherin we may consider 1. Sathans proposition and scope it is to proue Iob an hypocrite 2. His confirmation by bold assertions which are these 1. Iob feareth God to the end to preserue his state and prosperitie in this life vers 9. 2. Hee cannot bee tried by temptations because of the hedge of Gods prouidence rounde aboute him Gregor in Iob cap. 1.5.5 Versuta assertione mentiens quod non ad vsum domini substantiam possideret sed ad vsum substantia dominā coleret This argument might serue against Sathan vers 10. 3. Sathans strong asseueration if the crosse be layde vpon him he will assuredly blaspheme vers 11. Verse 9. Doth Iob feare God for nothing That is is not Iob well rewarded for his seruice for his feare for his faith for his loue and obedience q. d. hee loues not thee but his hire hee is a right mercenary hee loues not thee but for his bellie sake for his ease for his gaine and profite he reapes dayly and receiues from thee thou hast giuen him riches at will ease children honour and great prosperitie therefore what cause hath hee to offende thee or what occasion to fall from thee Doctrine 1. Here may we learne many thinges concerning our most bloodie enemie Sathan first howe hee rageth and stormeth against vs and enuieth our * Sathā watcheth vs in all places open secreet Iames. 2.19 ease and welfare in this present worlde no maruell then if he so fight against our euerlasting saluation Hee and hs instruments haue euer grudged and spurned when Gods people had any poore portion or blessing in this life * Malicious enuious Sathan grudgeth that Gods people haue any blessings here on earth And as for the wicked the Lorde filleth them with the treasures of this life Psalm 17.18 and yet can neuer be satisfied 2. Note what a bitter and a bloodie accuser hee is against the holy saintes of God Our great Lord and captaine hath * Col 2.15 Ephe. 4.14 Gen. 3.2 spoyled him of all his might and power and broken all his strength yet still he accuseth Gods children fighting against them albeit euer foyled by them Like as in the beginning hee did accuse God of enuie vnto man so did he euer since accuse man vnto God Reue. 12. verse 10.11 Zac. 3.1.2.3 The accuser of our brethren is cast downe which accused them before our God day and night but they ouercame him by the blood of the Lambe and by the word of their testimonie and they loued not their liues vnto the death This is also taught vs by Zacharie that Sathan stands impudently before the Lord striuing against Christ and his Church and Christ prayeth for his people against him The Lord sayth Christ reproue thee O Sathan euen the Lorde that hath chosen Ierusalem reproue thee This was euer his practise against the faithfull to accuse them falsely Act. 18.13 All false accusers learne here what spirit raigneth in you Reuel 2.10 and Christ himselfe Luk. 23.10 No coherence in their testimonies and against Stephen Act. 6.13.14 This man ceaseth not to speak blasphemous words against this holy place and the law This spirit raged in the Iewes against Paul before Gal. 10. This followe perswadeth men to worship God contrary to the law And in Tertullus and the high priest before Felix Certainly we haue found this man a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and chiefe maintainer of the sect of the Nazarites So they did call the Christians scornefully as if Christ came from Nazareth and were a Galilean as Iulian and many wretches called him for the Galileans were thought to be a brutish and prophane people reade Io. 1.46 and chap. 7. 52. 3. Note here the malice and poyson of this Dragon he could not deny but that Iob was a good man yet hee dissembleth as if hee saw no such vprightnes in him Sathan dissembleth what he seeth knoweth to be in Iob. but such as would prooue meere counterfeit if hee were well tried he hath some shew of holines graunt it but it is for his bellies sake he loues his ease his glorie his prosperitie his 500. yoke of oxen his 7000. sheep his 3000. camels and his great substance more than thee Be carefull to rule thine affections take heede of the corruptions of thine hearte neuer flatter thyselfe by other mens sins Such are the practises and speeches of all dissembling and carnall hypocrites Sathans instruments when they cannot deny the open and manifest trueth yet they will oppugne it and thwart it on the one side or the other Such be al false professors which compare and consider of all mens hearts feare and faith by themselues and say let them be holy as they please yet wee knowe what they bee they haue no more integritie nor puritie then ourselues c. 4. Againe here note the impudencie of Sathan if he dare bee so bolde in Gods presence and as it were to his face so to resist his great maiestie The impudēcy of Sathan to disgrace that man whom the almightie God commendeth to his face what is his rage and his impudencie before the creatures for hauing so heard the Lord himselfe to commend Iob as we heard when hee doth on this manner so bitterly accuse Iob what doth he els but accuse God of ignorance and reprooue him as a lyer The Lord sayth Iob is sound Sathan denyes it to his face and sayth he is a broken vessell This was his impudencie in paradise that he would so blasphemously speak euill and disgrace the Lord himselfe 5. Sathan here telleth vs that
intreate the great Lord which sent them to commaund and driue them away from vs. Sathan makes great sute for a commission to be sealed vnto him before he can hurt anie of the faithfull and yet all his labour could not preuaile but that God had decreed it hefore Sathan came in presence 3. Wee learne heere in speciall manner what bloodie hearts and deadly hatred these wicked spirits haue against all the righteous and religious people of God * Sathan is not so forward to afflict the wicked as to Plague the good people of God 1 King 22.19 for wee see â—ere that to afflict this holy man he first offereth himselfe â—triueth and as it were perswadeth and moueth the Lord â—fter his maner against Iob But for the execution of gods â—udgements in this life vpon the wicked hee is called and â—ited before he offereth himselfe thereunto as in the storie â—nd vision of Micheas against Achab the holy Ghost hath â—est in record for our instruction 4. Let vs learne here of Sathan what witchcraft is namely the stretching forth of Gods hand vpon vs or anie outward blessings giuen of God vnto vs when wicked spirits are sent with commission from the Lord against vs either immediatly by themselues or by the secret and vnknowne practises of witches and sorcerers Wherefore againe here we be warned by Sathan himselfe not so to cast our eyes vpon these base and vile instruments of the diuell nor vpon Sathan and his arts but in all such extremities and miseries to turne speedily to the chiefe Lord who hath sent Sathan with this commission against vs. Such as rage against witches and scratch them adiure wicked spirits are much like our common hacksters and swearing ruffians which when the Lord Maiors Sargeant shall arrest presently they rage sweare and driue at the Sargeant to kill him whereas they should labour rather to pacifie the chief Magistrate and to satisfie lawes which they haue broken Wherefore in these cases let vs wearie the Lord with supplications and teares till hee withdraw his hand from vs or graunt vs some speciall comfort to beare his fatherly corrections vppon vs. So doing wee shall auoyde many sinnes which the wicked ignorant people doe fall into by sundry illusions of Sathan but specially by witchcraft That one example of Saul is ordained of God to warne and to instruct for euer all Gods people First in Samuels time he is a great professor of holie religion then after his death he doth renounce the holie word 3. He persecutes the Prophets 4. He seekes for witches 1. Sam. 28.7.20 1. Chro. 10.13.14 5. Sathan by meanes of the witch offers himselfe to bee adored 6. Saul receiues the diuels speeches as the holy oracles of God 7. Lastly Saul was slaine for consulting with Sathan and witches 5. Againe here obserue the deadly malice of Sathan he would not haue the Lord to smite some one thing or some fewe things of Iobs substance and blessings for he knew a little affliction could not so amaze Iob as he desired Let vnbeleeuers and wicked men leese but the least part any dramme of their substance Sathan can driue them where him list a whoring after witches c. but hee knowes the faithfull are not so soone carried away to his practises therefore he moues the Lord with all his might to smite both man and beast al that he hath on euery side Wee see daily the mercies of the wicked are cruell Pro. 12.10 as the wise man speaketh Such wee see is Sathan their father a murtherer from the beginning â—oh 8.44 He hath euer had a hand in all bloudshed from the beginning Math. 8.31 Hee greatly reioyceth in the destruction of man and beast 1. Thes 2.9 as wee see in the storie of the Gadarenites but principally he desireth mans euerlasting perdition and destruction both of bodie and soule 6. Againe wee are to note Sathans rage and furie against Iob he is readie to vndergoe any plague curse Some imprecetion is to be vnderstood necessarily or vengeance of God if Iob blaspheme not the Lord to his face Hence wee learne whence come those rayling and cursed speeches of men which in their mad furie feare not no more then Sathan to call for all the plagues and curses of God vpon themselues and others Vpon themselues as would I were hangd or would I were damd in hell but J will doe so and so c. Cursing of others a plague of God light on thee and the like horrible speeches which pagans would feare to vtter We haue a notable example in the scripture * Acts. 23.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did cause themselues or gaue themselues to the deuill except they brought their diuellish purpose to passe how Sathans schollers imitate well their master for this point For the wicked bloudy Iewes which would haue murdered Paul they bound themselues with a curse or an oth saying that they would neither eate nor drinke before they had killed Paul But Sathan and the Iewes were deceiued for the Lord deliuered his seruant and the diuell and his instruments against both were confounded in their practises 7. Lastly here note diligently what the ende is of all Sathans practises temptations arts faculties and stratagems whatsoeuer his onely desire is that God might bee blasphemed by his elect people that they renounce God renounce the holy trueth and pure religion This Christ signifieth vnto Peter when he sayth Simon Simon behold Sathan hath desired to winow you as wheate Luk. 22.31 And surely Sathan came neere him gaue him many great wounds and had not Christ mightily kept him he had fallen away vndoubtedly from the liuing God For in his second deniall of Christ he Math. 26.71 Mar. 14 69.70 began to blaspheme and to renounce Christ with an oath and yet weake was the instrument which came against him it was but the voyce of a damsell But when he was the third time a little more prest he was soone neer opprest by Sathan and his instruments the wicked priests for he began then to curse himselfe and to sweare saying I know not the man Sathan here considers what we are of our selues wee be indeede fleeting and wauering as the water But Sathan forgets or knowes not Gods power Sathan and all wicked men measure other men Iudge of other men by themselues and the power of Christ Phil. 4.13 dwelling in vs. Hee seeth it otherwhiles and hath experience of it in the faithful and yet for all that he knoweth it not No more do the wicked know the graces and working of Gods spirit in his children and therefore they thinke often they bee distempered with strange humours as themselues melancholie c. Q. What speciall causes sinnes or euils cause the wicked to blaspheme God A. First pride of heart causeth a wicked man to despise and blaspheme the glorious name of God as in Pharaoh Exod 7.14.23 a proude
turne him hee would soone beate backe Sathan with all his force For this cause doth this wicked spirite play all his partes without any intermission The saints of God haue had some skirmishes with him but after a little breathing time they haue euer foyled him This wee see in Dauid hee was often in great straites and yet by Gods goodnes he soone recouers strength againe in Ziklagge hee and his men lost all they had wiues children 1. Sam. 30.17 Act. 5. last vers c. and to adde vnto his miserie that wicked crue which was with him all in a rage would haue stoned him here was cause sufficient of inspeakable griefe of heart But Dauid gaue himselfe to prayer and comforted himselfe in the Lord his God So we see the holy Apostles and disciples in the primitiue Church being much beaten of Sathan yet in small time they recouer greater strength againe 2. We bee taught that Sathan and wicked spirits are of great strength Psalm 103.20 and could soone set on fire all these inferiour parts of the world Wicked spirits haue greate knowledge in things naturall and greate strength if they were permitted For this cause the Apostle cals them the princes of the ayre Eph. 6.12 They poysoned the waters of Egypt Psal 78 49. Exod. 7. and destroyed their fish They poysoned and infected the ayre of Egypt and so brought in the pestilence vpon men a murrein vpon beasts Psal 78.50 They poyson and infect mens bodies most daungerously and diuers waies as we see by many examples in the Gospell Matth. 17.15.18 Mark 5.25 Luk. 13.16 and by this of Iob himselfe chap. 2. 3. Note here the more to amaze Iob how Sathan hath for him varietie of plagues He could haue as well stirred vp either the same Sabees Sathan hath against Iob variety of plagues or some other men to take away Iobs sheepe but hee would not now vse these base helpes hee thinkes it best to bring downe some straunge plague as it were from heauen vpon him A rot or any such euill would not haue destroyed them al in an instant as he desired The deuill must haue against Iob some exquisite and strange plagues he must therefore haue some speciall meanes to deuoure the sheepe all at once and for this end purpose nothing like some wilde fire or straunge lightning this will destroy wee see and know by experience without mercie And thus would Sathan make Iob beleeue that heauen and earth haue conspired against him for his destruction Be as carefull to preserue life as Sathan is to destroy life Vse 4. Ignorant people in the like euents as these are can not conceiue of Sathans practises because they be rude in Gods booke and bee not lightened by the holy trueth to see his workes For this cause to fill them with illusions Sathan hath inuented from the beginning of the world in all ages and hath set foorth and practised his abominable arts of Magicke and witchcraft By which faculties hee hath so preuailed If any of our ignorant sots and vnbeleeuers were thus plagued in his cattel he would straight waies crye out onely vpon witches and seeke after thē for redresse that he hath brought the greatest part of the world to worship and to adore him as a God For being sent of God either to correct and chasten his people and holy seruants as here wee see or to plague vnbeleeuers as full often wee haue seene and knowne hee perswades the blind people in their extremities to seeke help of witches And these wretched manciples of the diuell perswade themselues and others that what Sathan doth at Gods speciall charge and commission is done by vertue of their arts inchantments characters and other cursed illusions which wicked spirits haue taught them And thus the greatest part of the world followes after Sathan and his mates because they haue not the trueth or hauing it 1. Thes 2.11 haue no sound loue thereunto Vers 17. And while he was yet speaking another came and sayd The Chaldees set out three bands and fell vpon the camels and haue taken them and haue slaine the seruants with the edge of the sword but I onely am escaped alone to tell thee ANd while he was yet speaking another came The 3. message and cause of Iobs miserie or Iobs 3. rack There was no intermission no breathing or resting time for Iob. Sathan had most artificially brought all his matters so about that all his bloudie instruments were all at once in a readines as if they had been of a long time of one league heart will and minde and now had so consulted together that they knew their time and place and all circumstances c. vers 16. The Chaldees set out three bands Sathan hath found out another sort of theeues stronger then the first The bloudie Chaldees which liued by oppression and robberie these came against thy seruants marching forward in battell aray well prouided against vs and they haue taken away violently thy 3000. camels Thy seruants fought against them but being fewer in number and weaker in strength they were al slaine without mercie and the Lord in a strange prouidence hath deliuered me I thinke for this end that I might come and tell thee Doctrine 1. This verse againe teacheth vs that Sathan is not a stranger in any countrey or part of the world He is acquainted and can commaund the Sabeans to serue him Sathan is a stranger in no parte of the world but familiarly acquainted in all partes with the wicked he is as well acquainted in Chalde in like maner And so in all countries and nations of the worlde in the Church and without he can commaund the children of rebellion when and where the Lord permits him to bee his hands and instruments to effect any mischiefe 2. This nation or people of the Chaldees did serue Sathan as here in theft The Chaldees great men with Sathā in his artes of witchcraft so also in all the arts of magicke and witchcraft more then any of the elder nations excepting the Egyptians for that by Astrologicall speculations this people could better vaile and couer Sathans practises thē any other people This appeareth in the 2. of Daniel ver 2. The King commaunded to call the Inchanters and the Astrologians and the Sorcerers and the Chaldeans for to shew the King his dreames All these wizards would bee called Chaldeans Disciplina Chaldaorum Socatur diuinatio Cicer. diuinat vers 4. as if al wisedome and knowledge dwelt among them and all other countries no way for diuination comparable vnto them The hebrue word Casdim Chaldeans is interpreted of some as diuels or as robbers and spoylers Casdim A fit name for such a people This countrie was Abrahams natiue soyle as it is storied Gen. 11. from whence he was commanded of the Lord to depart and to come vnto the promised land of Canaan Gen. 12. vers 1. it lyeth
this Iob sinned not That is Iob did not miscarrie or offend in the aforesayd humiliation neither did hee murmur and grudge as the wicked doe in impatiencie vnder the crosse q. d. his worship his prayer his thanksgiuing and all was in faith voyd of all hypocrisie Neither did he attribute any folly vnto God The hebrue worde Tiphlah doth signifie vnsauerines or to want salt this manner of speaking in al the best languages doth signifie folly because foolish words and foolish actions be as vnsauerie or as vnpleasant vnto the eares and minds of the wise as things vnseasoned without salt be vnto the mouth and stomacke of sound men The meaning is Iob did in no worde speake euill of God or rashly impute any want of knowledge vnto God but highly esteemed and praised him as for his power so for his wisedome goodnes c. 1. Note here the commendation of Iobs former humiliation all that hee did was done in faith and trueth without all hypocrisie or dissimulation or desire to bee seene of men For many hypocrites vnder the crosse will be seene to goe farre in all the former * Achab Herod Pharaoh Saul Achitophell A man may sinne greatly euen when he professeth greatest humiliation How farr an hypocryte will goe vnder the crosse but in the end he is discouered Iob a sound man in all his humiliation Mica 6.6.7.8 Psal 109.7 Pro. 21.27.28 actions An hypocrite vnder the crosse first will rend his garments 2. shaue his head 3. fall downe vpon the ground 4. he will pray 5. he will speake of death 6. he will commend Gods prouidence 7. he will praise God he wil offer burnt offrings and calues of a yeare old he wil please the Lord if he may gaine his fauour with ten thousand riuers of oyle yea he will sacrifice his children to escape the wrath of God But God reiects his best sacrifice euen his praier for his praier is turned into sinne For this cause the Lord here telleth vs that Iob humbled himselfe in euery respect faithfully hee did all in faith and sound knowledge feare and reuerence There was no hypocrisie or coloured fained actions in him 2. Whereas Iob is here said to thinke highly to speake reuerently nothing basely or contemptuously of Gods wisedome knowledge c. we see one cause of our impatiencie and wherefore foolish men doe so martyr themselues vnder the crosse is this for that they know not that the Lord doth in great wisedome dispose of all the euents changes and chances of this life howsoeuer strange they seeme to reason to the wit of man When thou talkest therefore of Gods wisedome power workes c. talke soberly and not aboue thy knowledge in scripture * Remember Gods wisdome in all euents and seeke not a reason of all his workes but desire to rest by faith vpon him and his word Iob doth not murmur against God that theeues and robbers did now possesse all his substance and God neither see it nor regard it he doth ascribe vnto God neither want of knowledge nor want of power nor want of good will to doe him good Iob. chap. 2. vers 1.2.3 1 And it came to passe on a day when the children of God were met together to stand before the Lord that Sathan also came among them to stand before the Lord. 2 Then the Lord sayd to Sathan whence cōmest thou and Sathan answered the Lord and sayd from compassing the earth to and fro and from walking in it 3 And the Lord sayd to Sathan hast thou considered in thine heart my seruant Iob * That he hath not his equall or match Immerito how none is like him in the earth a sound man and righteous man one that feareth God and escheweth euill and how that as yet he continueth in his sinceritie hast thou not moued me to * Without cause deuoure his substance in * destroy vaine ANd it came to passe on a day That is while he was yet in his mourning full of sorrow and griefe for his late losses as appeareth by the 8. verse following When the children of God c. Sathan came also among them to stand Not of his owne will but against his will God calles him to his accounts where euer he be he hath no neede to call him but like as hee can keepe court in mens consciences when he please here on earth so can he also cal the spirits to their accounts where when he please for they tremble euer before him with guiltie consciences and so doe not a number of men which bee past feeling vers 19. worse then diuels All these wordes are besore expounded chap. 1. vers 6. How none is like him For al were then ful of corruption specially in Idumea And how as yet he continueth in his sinceritie That is now thou seest thy selfe a lyer and to haue no strength against my righteous seruant for hee perseuereth faithfull in mine obedience notwithstanding al the euill both thou and thine instruments can bring vpon him Doest thou not now perceiue what little strength thou hast agaynst my Saints they are able to cast thee down this man hath foiled thee yet I sealed thee a commission against him to destroy all that he had on euery side 1 Here againe the Lord teacheth vs his absolute authoritie ouer all creatures and of the execution of his will Ver. 1. When the Lord repeates vnto vs the same instructions we are to laboure more deepely to imprint them in our mindes and to beleeue them in our hearts and to folowe them in our liues by all spirits good and euill Sathan when he hath done all the euill he can he must come anon after to his accounts to Gods presence into his court of iustice There the Lord will euer shame him and confound him as now in this storie we see here taught vs the second time 2 Wee see here againe that nothing is done on earth but the Lord first decreeth with himselfe in heauen and then secondly reuealeth it in court as it were of his Angels and then thirdly and lastly commaundeth it to bee done and executed on a day and in the time he appoynteth For he appointeth the time day and houre for the execution of all his blessed decrees This is a lesson fewe can well learne and obserue in scripture for if they did they might gather thereby great patience in afflictions For this greatly tormoyleth our hearts vnder the crosse we cannot see that God knoweth when our afflictions and roddes begin how they continue and when they shall end And * The Lord decrees first then reueiles his wil concerning the probation of his childeren he appoints the moment of time for the beginning cōtinuance and ending of al their afflictions hee it is that appoynts the very day and houre for the beginning and continuance and ending of all our euils in this life This our Lord Iesus teacheth vs often in
comfort him Againe Iobs name is twise mentioned by Ezechiel where the Lorde compareth him for his excellent graces with Noah and with Daniell and Iames willeth vs to fasten our eies vpon him as the myrrour of all patience in afflictions 1. Iob was sound or vnspotted intire Psal 51.6 or perfect THe Lord loueth truth in the inward affectiōs sayth the Psalmist The Lord loueth inward simplicitie singlenes and soundnes of heart This Christ commandeth his disciples Phil. 1.9.10 2. Cor. 1.12 Godly puritie and soundnes is a speciall marke of the forgiuenes of sinnes in the faithfull simple as doues Vnto this vertue are opposite all hypocrisie dissembling fraude deceite inconstancie c. it is commended in Iacob a plaine simple sound man Gen. 25.27 and in Nathaniell a sound Israelite voyde of guile Iohn 1. vers 47. we bee taught also that this vertue is an especiall marke of the forgiuenes of sinnes Psal 32.2.3 for they are blessed and haue their sinnes pardoned in whose spirite there is no guile And to be short There is no vertue which makes Gods children more to resemble the holy father then this for simplicitie and trueth are the speciall markes of his holy spirite and lies deceite and all fraude the certaine and sure brandes of the vncleane spirite of error 2. Iob was an vpright man or a iust man IOb did labour to manifest the soundnes of his heart by his vpright conuersation That he was vnspotted in life Veiashar appeareth chap. 29. 31. c. This is the man the Psalmist calleth blessed Blessed are they that are vpright in their way for that they walke in the law of the Lord. And the charge to Abraham is Walke thou before me and be thou vpright And this is the cōmendation of Elizabeth Zachary They were both iust before God and walked in the commandements and ordinances of God without reproofe Luk. 1.6 And these againe are pronounced blessed by the Prophet which watchfully regard their walking Psal 1.1 standing and sitting that they may decline and auoyd the counsell of the wicked the wayes of sinners and the seates of the scornefull All that countrey of Idumea was full of such therefore was Iob a mirror among men and yet accounted as Dauid a monster among the wicked of those times 3. Iob feared God THis vertue so often spoken of and commended in Scripture as Prouer. 1. to be the beginning or spring head of wisedome it is not a trembling or a quiuering arising of an euil conscience because of the feare of some punishments but it is a holy and religious reuerence due vnto the maiestie of God speaking vnto vs in his most holie and blessed worde which being of a mightie and liuely operation and discerning so deeply the thoughts and intents of the heart Heb 4.12 causeth vs to feare and tremble Esay 66.3 least wee decline from the wayes which God hath prescribed for vs so as by this religious feare he knits our hearts vnto him that we cannot depart from him Ierem. 32.40 This vertue giues life to the former for without this there can be no inward sound puritie and integritie and without this all externall iustice is but a ciuill and philosophicall sinceritie of life Here in this scripture are vnderstood all other christian vertues and good graces of Gods holy spirit 4. Iob eschewed euill THis is an hebraisme as Psalm 34.14 Eschew euill and doe good Thou shalt dye and not liue 2. King 20.1 By this manner of speaking the Hebrues vnderstand a studious and diligent care to performe that which is mentioned as here that Iob was very watchfull as himselfe after professeth ouer his heart ouer his life his faith his conscience c. that hee gaue himselfe with all his might vnto good things and laboured carefully to auoyd all occasions of euill Doctrine 1. This verse teacheth vs how to commend any man and how to esteeme of the spirituall graces of Gods spirit A rich man which is not attired with these vertues i◠but an asse trimmed for the diuell to 〈◊〉 vpon Luke 16.19 The holy Ghost being to lay before vs a golden president for our imitation hauing set downe his name and his countrey he doth not proceede to blaze and set foorth in the next place his honor his preferments dignities promotions in the world for Iob was very honourable and in that countrey dwelt as a king in an armie chap. 29. vers 25. full of riches vers 3. but first he commends him vnto vs for his inwarde integritie next for his vnspotted life thirdly for his holy feare and lastly for his watchfulnes in auoyding al occasions of impietie and of all euill Learne here then how to estimate and prize Gods graces before wife and children houses and lands riches and honour c. 2. Now learne in more speciall manner how the Lord doth afflict his best beloued children in this present life If Iob had been a bad man a Saul a Iudas an Achitophel an hypocrite all his calamities had not been straunge but that such a blessed and religious man should bee so buffeted such a fruitfull plant in the Lords vineyard shuld be so broken and torne in peeces that he hath not one branch left him this doth astonish and amaze many of the best in all ages Vers 2. And he had seuen sonnes and three daughters THus far concerning Iobs inward graces his outward blessings follow Iobs outward blessings which God gaue him were 1. His children Seuen sonnes Three daughters 2. His substance in 1. Sheepe 7000. 2. Camels 3000. 3. Oxē 500. yoke 4. She Asses 500. The Lord doth promise vnto such as walke vprightly in his wayes that they shall haue increase and plentie of all blessings and that hee would blesse the fruite of their bodies Thou shalt be plenteous in goods Deut. 28.11 in the fruit of thy bodie and in cattell c. The Psalmist also doth in a most gracious manner speake vnto them which feare the Lord concerning their wiues and children that they shall bee both sweete and comfortable pleasant and profitable vnto them Psal 128.3 Thy wife shall be as a fruitful vine on the sides of thine house and thy children like oliue branches round about thy table We haue heard before of Iobs vertues and great care to liue and walke with all reuerence and feare in the wayes of God Now therefore wee see Gods blessings according to his promise in great measure powred vpon him Concerning children or the fruite of the wombe certaine it is that by vertue of that generall promise and word of God in the beginning increase and multiplie that all families of the earth increase the generation of godly and godlesse is continued and preserued Yet the Lord herein hath euer reserued vnto himselfe a speciall hand in opening of the wombe Children Gods speciall gifts I gaue Abraham Isaac I gaue Isaac Iacob Iosh 23.3.4 Gen. 30.2 and in giuing of children For this
cause we see Iob vers 21. he accounts his children Gods great gifts aswell as all his substance God hath giuen God hath taken away c. Iacob likewise is of the same iudgement Am I a God sayth he that I can giue children Herein did the Lord blesse Iob wonderfully that he gaue him religious children and wealth Children without religious parents doe most commonly miscarrie daungerously Religious parents hauing children without wealth haue many cares and griefes in this present life as the Apostle speaketh 1. Cor. 7. Lastly rich parents and euill nurtured children breed and bring vp beasts to deuoure their substance Doctrine 1. Here learne how Sathan can turne our best external blessings into bane for vs if God permit He robbed Iob of all his children in one instant thereby purposing his vtter ouerthrow and confusion And thus can he make our best commodities speciall meanes for our destruction if the Lord doe not graciously and mightily sustaine vs. 2. The inward graces and gifts of Gods spirit haue the first place of commendation Children the fruite of the wombe the second the third and last place all other blessings of this present life Let not thy principall ioy bee in wife or children houses or lands for all these can Sathan take from thee if God permit but reioyce in Iesus Christ Galath 6.14.15 and that thy name is written in heauen Luk. 10. vers 20. and in the testimonie of a good conscience 2. Cor. 1.12 Vers 3. His * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued substance also was 7000. sheepe and 3000. camels and 500. yoke of oxen and 500. she asses and his * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued familie was very great so that this man was the greatest of all the men in the East THe substance of the old fathers did for the most part consist of sheepe and such like beasts as here are mentioned And the greatest Nobles then were content with a graziers and shepheards life Iacob and his sonnes whē they came before Pharaoh being asked what their trade and manner of liuing was they answered Gen. 47.3 Thy seruants are shepheards both we and our fathers Such indeed were Abraham Lot and Isaac as the storie teacheth vs Gen. 13.2 Gen. 26.14 yet is it sayd that Abraham was rich in cattell in siluer in gold and of Isaac it is sayd he had flockes of sheepe heards of cattell and a mightie houshold The beasts here mentioned were most common and most profitable in that countrey the sheepe for meate and clothing the camels to carrie burthens the asses to carrie men the oxen to plow and till the ground Horses had they few and little in vse in those parts The word here translated a familie is in Hebrue gnabudah and dooth signifie lands reuenewes tillage husbandrie fields vineyards gardens orchards c. It is vsed in the like commendation of Isaac Gen. 26.14 Hee had a mightie houshold And where hee is sayd to bee the greatest of the children of the East the meaning is the noblest and best as for riches and possessions so for good name and fame c. 1. This verse teacheth vs Doctrine that religion and riches may otherwhiles goe together for Iob was both rich and religious so was Abraham so was Isaac so was Iacob First for that riches are Gods good blessings Deut. 28. Secondly they are meanes to come by good things and to performe good deedes Thirdly they are promised to the godly as rewards of obedience Deuter. 28. Psalme 128. 1. Ob. But the Apostles forsooke all Ans In affection not in deede for they had their houses and possessions after as Matthew compare Luk. 5.27.29 and Matth. 8.14 And Peter had his house and nettes and did fish after the resurrection Ioh. 21. vers 3.2 Ob. But Christ sayth it is impossible for rich men to bee saued Matth. 19. vers 21. Ans Marke answereth this when he sayth that Christ did meane such as did trust in riches and set their hearts and affection vpon them chap. 10. 24. It is hard to finde indeede in these dayes many religious men wealthie or rich men religious Prouerbs are not alwayes generally true Vniust is the rich man or his father or both the one in getting iniuriously the other in retayning goods wrongfully gotten The Lord wee see here giues riches to good men least they should seeme to be euill for that they are the occasion of much euill in the world and hee giues them vnto euill men also least they should be esteemed as his best blessings as they bee accounted of the vnbeleeuers in all ages of the world 2. Thou seest here Iobs wealth exceeding great his bountifulnes and liberalitie and mercie to the poore was thereafter Fewe riche men religious and bountiful reade chap. 29. 30. It is a happie thing to see religious and bountifull men rich and rich men religious and liberall I would it were a thing more common to finde these things chayned and coupled together in these dayes 3. Here wee see in more speciall manner that which generally is before noted that Iobs patience courage and constancie was wonderfull great hee was by the Lords hand aduanced to a very high pitch of dignitie and honor in the world A worthie president for noble men and great men to looke vpon in their afflictions and being robbed as it were in one instant of all his glorie and great dignitie yet he endured patiently Gods heauie and strong hand vpon him If he had bin lately start vp to some wealth or before times exercised with some wants his downfall had been the more tolerable and his commendation the lesse Vers 4. And his sonnes went and banketted in their houses euery one his day and sent and called their 3. sisters to eate and to drinke with them WE haue seene hitherto what speciall blessings the Lord had giuen his holy seruant Iob first the good graces of his holy spirit next a sweete number of children and thirdly substance exceeding great Now here followeth a fourth blessing comparable to any external blessing his children also were religious and did mutually Iobs childerē religious most louingly embrace comfort and helpe one another This verse giueth vs to see how Iobs childrē did cōfirme their mutuall loue by banketting together where consider these poynts 1. Who banketted or feasted together Iobs sonnes 7. 2. Where in their owne houses 3. When euery one of the 7. on his day not alwayes 4. Where were their sisters they were sent for and came with all modestie The sense and meaning of this verse is this The seuen sonnes of Iob before mentioned they were wonted certaine times of the yeare to call and to inuite one another to feasting to the end they might admonish comfort and instruct one another that their loue might bee cherished