bodies all moue and change place So the spirits also are truly sayd to goe and come from place to place as they be sent and called for by the Lord to execute any thing But in this place this verbe of mouing as that of standing which followeth are vsed familiarly the Lord speaking to our capacitie because we be weake and vnable to conceiue otherwise of spirituall things For the trueth is this there is no comming vnto God by motion but when the Angels are said to come vnto him and stand before him thereby is meant they serue him and attend vpon him He hath no such need to call them to any conuent or assemblie they are alwaies in his presence where euer they bee and hee can informe them concerning his will and the execution thereof at all times And yet it is not to be doubted he doth assemble them when where it pleaseth him That they might stand By this standing before the Lord is meant the readines of the holy Angels to execute the Lords will and to performe all duties imposed by the Lord vpon them Their redines to obey the Lord their true obedience is notably commended Psal 103. v. 20. Praise the Lord his Angels that excell in strength that doe his commandement in obeying the voyce of his word The Lord hath no neede of their seruice as princes and great men haue on earth but by their seruice hee would teach vs what is the inuisible power glorie wisedome and maiestie of our God on whom such glorious and mightie creatures as the Angels are doe continually attend And Sathan also came among them That is like as the holy Angels they stand goe and come to serue the Lord in their places and all they serue him cheerefully in doing his wil So Sathan also and wicked spirits they are drawne albeit against their wil to the Lords presence to serue and obey him in the execution of such things as the Lord shall please to giue them in charge to doe And their seruice is here signified by Sathans comming into Gods * He is saide cap 2. ver 1. to come to stād that is to waite as it were before God Epe 6. Iud. ver 6. presence not that wicked spirits haue any accesse to the highest heauens for the Scripture sayth they be in this world and in hell onely and chayned wheresoeuer they goe as Saint Iude speaketh And like as the Lord is comfortably present by his good spirit here on earth with his people but in great terrors often with the wicked so is it with good and euill Angels his presence and power is most comfortable vnto the good Angels but his face is terrible vnto Sathan for the Lord curbs him chaynes him and limits him wheresoeuer he goes And whereas one spirit is here onely named in the singular number by this name Sathan This manner of speaking is vsed not that wee should deeme that there are but few for no man is said to be possessed of a legion but that we might vnderstand how that wicked spirits haue as it were their kingdome and haue so conspired together against God and man and that they haue as it were one their chiefe Prince and Lord called therefore the God of the world 2. Cor. 4.4 the prince of the world c. Eph. 2.2 This word here and elsewhere signifieth a sworne enemie and a speciall aduersarie and so hee is to Christ and his members as here in speciall we see against Iob. Gen. 3.15 And this was euer taught the people of God from the beginning This verse teacheth vs first Doctrine that nothing commeth to passe here below vpon earth whether for the good of the godly or punishment of the wicked but it is decreed first in heauen aboue And here wee see how the Lord in his good time doth manifest his decrees concerning all and euery one of his workes vnto men and Angels as it pleaseth him when he vseth their seruice for the execution of his will Let vs not bee dismayed with the strange euents of this life howsoeuer they fall out yet are they not gouerned by chance or fortune or constellation c but by the most admirable decree and hand of our God This did not Iob and his friends so well consider as they should haue done 2. Wee learne that the prouidence of our God is not tyed to any secondary causes the heauens the Angels good and euill and all inferiour creatures they doe all serue and obey him and he committeth not the care of any particular thing no not of the basest and vilest creature vnto any one of them 3. Wee haue here a good argument of the almightie power and glorious empire of our God who hath thus all Angels good and euill in subiection vnto him They haue no authoritie nor power to effect any thing good or euill in this present world 1. Kin. 21.27 but by him and from him 4. We learne here that the Lord whether he vse good or euill Angels as his instruments for they all serue him yet all his workes are good and wee ought euer with patience to expect the good end of them 5. This verse and all the verses going before haue a speciall relation to the euents following both specially in these two mentioned chapters Coherence and generally to all things storied in this whole booke 1. The first verse sheweth the cause of Iobs courage and constancie mentioned vers 20 21 22. and chap. 2. 10. he did stand fast because he was a sound man a righteous man fearing God and eschewing euill 2. The 2. and 4. verse speake of his religious children and haue relation to the 19. vers where mention is made of their sudden destruction by Sathan to breake Iobs heart 3. The 3. verse mentioneth his substance that we might also consider well of his wonderfull losses mentioned vers 13 14 15 16 17 18. 4. The 4. and 5. haue relation to the 13. wherein is shewed what time Sathan came in the first conflict against Iob the day of their feasting 5. This 6. and the rest following to the 12. are layd before vs purposely by the holie spirit that wee might consider how Sathan receiued his commission and authoritie from God before he could doe any hurt vnto him or his as after shall appeare 6. Where the good Angels are called the sonnes of God I learne 3. things 1. They are vnder God they haue no absolute authoritie of their owne 2. They are most faithful and obedient vnto him 3. They loue vs deerely as brethren Vers 7. Then the Lord said vnto Sathan whence commest thou and Sathan answered the Lord saying from compassing the earth to and fro and from walking in it This verse containes 1. A question Sathan whence commest thou 2. An answer From compassing the earth c. WE may not thinke that there past such a familiar speech betweene the Lord and that vncleane spirit for the Lord as he needeth
not that the Angels come and stand before him because he is euery where present so he needed no such questions He knew al Sathans practises purposes actions motions and inclinations whatsoeuer and that he did nothing without his permission and commission nor can euer bee out of his sight But these things are spoken familiarly for our instruction that wee might know what is profitable and needfull for vs to know concerning the Lords iudgements by the ministerie and seruice of wicked spirits Sathan whence commest thou He asked the like question of Adam where art thou Gen. 3.9 to humble him and to bring him to repentance and of Cain where is thy brother Abel Gen. 4.9 to conuince him for his sin So here he puts foorth the like question to confound Sathan and to cause him to tremble for all his abominations fighting and striuing against the diuine maiestie of God against the Lord Iesus and all his members Ans From compassing the earth to and fro and from walking in it that is I haue beene all abroad in all partes of the worlde to execute such thinges as I had in charge from thee Here he dissembleth with God he maketh no mention of his bloodie and damnable practises in witchcraft murder and all vncleane sinnes of adulteries fornications Ephe 22.3 1. Pet. 5.8 c. for there is no rebellion against God on earth but Sathan and wicked spirits haue a hand in it 1. This verse first teacheth vs againe the great power of our God as to command the holy Angels so to curbe and bridle the rage and furie of wicked spirites For wee must not imagine that Sathan came to Gods presence of his owne accord and free will for wee see how the deuils flee from Christ they are full of feare and trembling when they feele his presence Feare him that can kill soule and bodie and cast both into hell fire 2. Againe here wee learne the watchfulnesse of our common enemie hee walkes to and fro ouer the face of the earth he is swift and flies into all corners and partes of the world he is marueilous painfull to doe euill so ought we to be watchfull against him and studious to doe good The Apostle Saint Peter had no doubt respect vnto this place Sathan is 1. Olde Reu. 12. 2. Subtil 2. Cor. 11. 3. Swift Iob. 1. 4. Strong Iob. 1. Ephe. 6.13 5. Vigilant Iob. 1. 6. diligent and painfull Iob. 1. Pet. 5 8. when he calleth vpon vs because of our continuall combates with Sathan and wicked spirits in these words Be sober and watch for your aduersarie the deuill as a roring lyon walketh about seeking whome hee may deuoure whome resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world That thou maist bee more circumspect and vigilant against Sathan and all proud sins remember these rules 1. First vowe as it were to fight against that sinne 2. Chasten the body 1. Cor. 9.3 Resist the temptation when it comes with all thy might 4. Auoide occasion watch ouer the senses custodiasensuum Iob 3 1.5 Think vpon some scripture against it enâ—ginatio gladij spiritus 6. Tene membrum hold the tongue Iames 1 26.7 Pray instantly Ephes 6.14.15.16 and remember him that said Without me ye can doe nothing Iohn 15.5 Phil. 4 13. 14. Sathan can make no chalenge that thou art his vassal for any sinne of infirmitie sinne of error sin of ignorance slippes by circumuentions of men or Angels for all these waies sinne the holy saintes but yet they warre and fight continually against these but where any presumptuous sinne raigneth there Sathan take heede is neere at hand 3. Againe obserue how Sathan being brought into Gods presence howsoeuer against his will he seateth and trembleth because of his sinnes as Saint Iames speaketh for hee doth not mention any one of his practises hee dissembleth theÌ„ all And yet the Lord intendeth not by these questions as with Adam to humble him but as then with the serpent hee did proceede foorthwith to giue sentence against him So now he desireth not to lay open as yet his sinnes to his face because he hath decreed his euerlasting perdition which decree is fully manifested vnto vs in the scriptures Vers 8. And the Lord saide vnto Sathan hast thou not considered in thine heart my seruant Iob how none is like him in the earth an vpright and righteous man one that feareth God and escheweth euill TO consider with the heart is deepely and soundly and aduisedly to ponder and consider of any thing all the rest of the verse is the same with the 1. verse In that the Lord here demaundeth Sathan whether hee did not well consider of Iob wee learne where Sathans eyes are most occupied and most bent namely to Gods people and their walking for they are his sworne enemies therefore the scripture speaketh so often of our spirituall warfare The faithfull euer fight with him therfore he euer eies them 1. Pet 5.8 It is as naturall for the wicked to obeye the deuâ—ll as to eate and drinke 2. Tim 2.26 Euerie poore christian fighteth against a huge number of wicked spirits and through Iesus Christ foyleth them warning vs in the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight and wrastle 2. Tim 4.7 1. Cor. 9.25 Luk. 13.23 1 Tim. 6.12 Heb. 12.1.2 he euer prieth where they are most readie to slip and fall and causeth them to stumble if by any meanes possible he can Wherefore let the righteous seruants of God againe and againe remember Saint Peters wordes Be sober and watch for the deuils eyes are euer vpon you As for the wicked like as drunken men are soone snared and can neuer escape till they bee sober so the vnbeleeuers they are euer fettered by Sathan till the Lord giue them repentance to escape the snares of the deuill for the Apostle sayth He taketh them prisoners to doe his will 2. Nothing so galles and grieues a wicked man as when he can not effect that euill which he most desireth So Sathan he burneth and boyleth when he can not worke that mischiefe which he most intendeth This the Lord knoweth It is a greate torment vnto Sathan that he cannot hurt the faithfull The Lord commendeth him not for his riches for they were not Iobâ— best weapons against Sathan Acts. 13.22 Rich men haue no such strength against SathaÌ„ as righteous men fearing God Psal 147.11 Psal 34.15 and therefore hee thus speaketh Hast thou not considered c. q. d. My seruant Iob liues in a most prophane countrey where are innumerable occasions of euill and yet loe a righteous man one that feareth God escheweth euill Thou hast a long time desired his hurt and destruction but thou canst not preuaile against him 3. Here againe we see how the Lord as it were delighteth and greatly desireth to commend his righteous seruants that they may with better courage stand
may seeme vnto the world that the Sabeans and Chaldeans fire tempest haue only wrought against me spoyled and robbed me of all my substance yet I know and am well assured that my God had the speciall and chiefe hand in al these calamities which are fallen vpon me These wicked instruments were sent from him and stirred vp by Sathan against mee The diuell hath a purpose herein no doubt to destroy me but the Lord notwithstanding all this correction loueth me as deerely as euer he did before I will rest vpon him his secret purpose I know not only this I knowe hee may iustly take away that which he hath geuen or rather lent me with his owne hand Blessed be the name of the Lord. The Lord be blessed for all his workes and his name is wonderfull I must neuer forget to magnifie his name as for all his benefits past the long rest peace and prosperitie I haue enioyed for many yeares so for his fatherlie correction present vpon me For howsoeuer yet I can not see the cause of these strange afflictions yet I trust all shall turne vnto my good in the end Doctrine 1. First where wee see Iob in his most extreme miserie to haue not onely thought well of the Lord and of his prouidence but also to haue sent foorth from a good heart as from a good fountaine most comfortable speeches and good testimonies of his holy faith for it is sayd hee spake with his mouth all these words of this verseful of faith and humiliation we see how farre hee is from the carnall desperate wretches in the worlde which either keepe a dead silence vnto themselues in their sorrowes as did Nabal whose heart was dead as a stone and Achab in his passions was like affected or else they burst out into most horrible cursed blasphemies against God and man as wee see in Cain and a number of his companions at this daye 2. King 21.5 Reuel 16.8.9.11 * Iob in his afflictions doth shew his faith in speaking cheerefully to God in prayer and thanksgiuing the wicked rather are dead and broken hearted or blaspheme God and men for when the wicked are tormented as was prophecied They boyle in great anger and blaspheme the God of heauen for their paines and for their sores and repent not of their workes But Iob vnder the crosse he desired to comforte himselfe in prayer vnto God and with good speeches vnto men For he desired to instruct such friends as were left him in the great doctrine of Gods prouidence that they might learne to rest patiently vpon God in their afflictions a good signe of faith and grace to see men speake cheerefully and with good hearts vpon their bed of sorrowe and sicknes the wicked bee lumpish and mute or worse Psal 6. 38. 2. We learne how Iob desireth to comfort his hart and to confirme his faith with two speciall arguments Iobs heart and affections not set vpon his substance Psal 62.10 which are marueilous effectuall to worke in vs if any thing may in the day of our miserie The first is the consideration of our natiuitie of our birth day and the second is the consideration of the day and houre of our death The Apostle to Timoth. thinkes these arguments to bee effectuall and speciall bands to binde vs and keepe vs in all the waies of true godlines We must not plead against God for taking away his owne blessings from vs. Hee sheweth what moues the godly man to be content with that he hath namely this hee remembers his birth and his death often and how that nothing brought we into this worlde nothing shall wee carry out of this world The Psalmist is of this iudgement that this argument will make a man wise in Gods feare Psal 90.12 hauing shewed the shortnes of our life verse 10. and the power of Gods wrath verse 11. Teach vs to number our daies sayth he to remember our beginning and ending that we may apply our hearts to wisedome The Lord willeth vs to record often what shal be the end of the wicked 1. Pet. 4.17 Psalm 73.15.16 for this is a good spurre also to obedience But a speciall motiue to Gods people is the dissolution of the whole frame of heauen and earth in the ende of the worlde By this argument the Apostles exhort often 1. Pet. 4.7 2. Pet. 3.10.15 Titus 2.11.12.13 Our first entrance into the world was in nakednes miserie sinne and shame And in the ende of our daies follow these things death iudgement hell and damnation on the one hand heauen and saluation euerlasting on the other hand If these two argumentes then can not moue thee nothing shall perswade thee 3. Plinie a naturall man writing of mans natiuitie Prooemio 7. lib. n. hist doth exclaime bitterly against nature or rather the God of nature his wordes bee these Nature saith he is a stepmother vnto man but friendly vnto all other beastes clothing them all in their kinde some with shels some with barkes some with hides some with bristles some with haire some with feathers some with winges some with scales some with wooll from the colde of winter and heate of sommer but man onely is cast forth naked vpon the bare ground in the day of his natiuitie Rom. 5.12 Gen. 3. A. This prophane writer is vtterly ignorant of the originall corruption and fall of man and how the first Adam hath brought a curse vpon himselfe and all creatures For his apostasie hath not onely spoyled him of his imperiall crowne and dignitie but also all his progenie and posteritie which like their first parents are sent forth naked into the worlde yea heauen and earth testifie the great wrath of God for that sinne and all creatures shall grone for it to the worldes ende Rom. 8. Againe this pagane blasphemes in this speech against nature or the God of nature for he is most iust in all his workes Rom. 1. To bee short mans case in regard of this life is farre better then the beasts for he hath choice of things to couer him but the bruite beastes must content themselues with one garment or none at all 4. We learne of Iob that which our Sauiour caâ—efullie warneth vs to take heed That if riches doe increase wee set not our hearts vpon them and that wee labour to bee rich in God Iobs patience in the losse of all his wealth appeareth plainely in that his heart affections were not fastned to the drossie fraile things of this life He thought it no iniurie as the greatest part of all rich men doe that the Lord should take his owne againe from him For hee saith all his substance came of Gods meere liberalitie and goodnes Now theÌ„ by good reason he may cal for his own at his pleasure wee may not nor ought not to holde plea with that God for anything hee doth which feedeth vs euery day of his owne free goodnes and gracious
the religious care of our good Prince and gouernours partly to stop the mouthes of aduersaries which perswade men that wee despise fasting partly to stirre vp Gods faithfull people of all degrees Anno 1588. to renue their zeale in the true profession of the Gospell And to conclude we haue seene some yeares past 1593. a comfortable experience of Gods blessing vpon the priuate and publike fastings and prayers of Gods people in the land Wherefore let vs in assurance of faith draw neere vnto God humbly cast downe our solues againe in prayer fasting to coÌ„fute aduersaries slaÌ„ders to euert enemies practises to the glorie of God protection and deliuerance of his Church confirmation of our owne faith soules and consciences by and through Iesus Christ to whom with the Father and most holy spirit three distinct persons one inuisible euerliuing and euerlasting God be all praise for euer Amen Thine in the Lord Christ Iesu Henry Holland ⧠The Christian exercise of fasting according to the Scriptures Matth. 6. vers 16.17.18 16 Moreouer when ye fast looke not sowre as the hypocrits for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward 17 But when thou fastest anoynt thine head and wash thy face 18 That thou seeme not vnto men to fast but vnto thy Father which is in secret and thy Father which seeth in secret will reward thee openly OVr blessed Lord and Master Iesus Christ hath knit together in the first part of this chapter 3. speciall poynts which cannot well be seuered Almes Prayer and Fasting For by fasting we giue wings to our own prayers by almes we cause the loynes of the poore Iob. 31.19.20 if their hearts can not to blesse vs to pray with vs and to speake to God for vs. The Pharisies abused all these three good exercises in a spirituall pride and ostentation Therefore our Sauiour Christ teacheth vs first for almes how to auoyd the pharisaicall vainglorie and how to please our heauenly father vers 1. 2. 3. 4. Secondly for prayer how to auoyd the ambition of the Pharisies and how to please our heauenly father vers 5. and 15. Thirdly for fasting how to renounce their hypocrisie and how to please the heauenly father vers 16. 17. 18. In these 3. ver I note two things 1. A dehortatioÌ„ froÌ„ the abuse of fasting this hath 2. branches vers 16. 1. The description of an hypocrites fast by 3. markes 1. They looke sowrely 2. They disfigure their faces 3. They desire to bee seene of men 2. The confirmation of the dehortatioÌ„ or a testificatioÌ„ of Christs dislike 1. By Christs vsuall oth or asseueration Verely I say vnto you 2. No reward of GOD but shame 2. An exhortation to the right vse of fasting vers 17. 18. containing two poynts 1. A demoÌ„stratioÌ„ of the simplicitie of a true fast by 2. argumeÌ„ts 1. Of adiuncts vers 17. 1. Anointing the head 2. Washing the face 2. End vers 18. that thou maist appeare to God to fast not to men 2. A confirmation 1. From the good reward following vers 18. 2. By answering an obiection Ob. It is done in secret therfore the reward is lost Ans God seeth in secret and will rewarde thee openly The sense Vers 16. Moreouer when ye fast That is I appoynt ye not to fast * IeiunabaÌ„t bis in sabba tho 2 5. die Epip contr haereses lib. 1. tom 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in the weeke as the pharisies and hypocrits doe Luk. 18.12 but when ye fast either occasioned for priuate respects priuatly or hauing a charge from God and his Church publiquely Leuit. 23. then c. but this instruction concernes specially the priuat fast Sowre The word signifieth one that carrieth an heauy countenance or an angrie face cleane coÌ„trary to this is a cheerfull countenance Genesis 40.7 The Septuagint vse this word whereas the Hebrue is wherefore looke ye with such euill faces or so sadly this day Tremel ne sitis Cemarim The Syriac translation hath another worde to bee noted for that is Bee not ye Cemarims or as the blacke Cemarims It may bee the Syriac translator did vse this word for that these pharisees did not onely looke sowrely but vsed also the Cemarims blacke attyre the more to bee seene of men that they fasted See 2. King 23.5 Hos 10.5 Zeph. 1. vers 4. Dâ—sfigure or obscure or deforme their faces that is they make their faces appeare worse than they bee naturally They cause that their naturall countenance may not appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anoynt thine head and wash thy face That is Vers 17. bee cheerefull for their oyntments were vnto them for the same vse as our sweete perfumes and compound waters be vnto vs. See 2. Sam. 12.20 c. Reward openly That is Vers 18. heauen and earth shall see thy reward men and Angels shall know thee and thy feare and fasting if it bee in faith and as hee hath prescribed in his word it is accepted of God shall be rewarded both in this life and the life to come for so is the promise for all true worshippers 1. Tim. 4.8 Now concerning this Christian exercise of fasting and the practise thereof here commended by our Lord and Sauiour Christ I thinke it best we proceede to speake in this manner following 1. To consider what a religious fast is and how it may be described according to the Scriptures 2. How a religious fast hath his two branches or specials the priuat and the publique and here first what a priuat fast is and how it may best be defined 3. What motiues and reasons haue caused the faithfull to practise priuat fasting in all ages and whether we ought not to fast also in the like occasions 4. What a publike fast is and for what causes the same is to be published and by whom in the Church 5. The abuse of fasting by 3. generations of hypocrits 1. In the old Church in the daies of the Prophets the first generation of hypocrits 2. Jn the daies of Christ a more detestable generation of hypocrits 3. In the daies of Antichrist not only abusing but wholly corrupting this holy exercise of fasting The first Question VVhat a religious fast is and how described according to the Scriptures OF fasting I finde there are many kinds very good and commendable all and needfull to be knowne and practised of men First wee haue a naturall fast prescribed by the learned Phisition to preserue and to restore health Hipocr Qui integra constanti aetate sunt optime ferre possunt ieiunium good to dissolue and consume raw humours and to expell superfluous excrements out of the bodie Of this fasting speakes one learned Phisition Looke what diseases fasting and emptines cannot helpe cure them by medicine Fernel meth lib 2. cap. 20. quos morbos inedia non sustulit
all good things vnto God secondly for that in outward iudgement so many accidents cannot bee ascribed to any cause but to blinde fortune So blind and ignorant is mans heart Lastly we would gladly auoyde Gods presence and diuine iudgement for the triall of all our actions These and the like reasons haue caused Epicures and grosse sinners to deny vtterly the holy doctrine of Gods prouidence They say euery one that doth euill is good in the sight of the Lord and he delighteth in them or where is the God of iudgement And againe We count the proude blessed euen they that worke wickednes are set vp and they that tempt God are deliuered Another sort well neere as prophane haue dreamed of an absolute necessitie in all things they say Gods prouidence is a chayning together of many causes which binde all things and euen God himself that he can not alter or chaunge the effects which those causes are to produce in any part of the world * SathaÌ„ confutes the Peripatetikes for he saith God himselfe doth not looke vpon Iob in a generall but in a most speciall maner caring for him and al his But Sathan himselfe is here of another iudgement A third sort would faine restraine Gods prouidence to the highest heauens would haue vs thinke that all things here on earth are gouerned either by the influence of the starres or by some secret worke of nature or by the will and reason of man or if none of these be the proper cause then fortune chance must bee the Ladie and mistrisse and mother of all such strange euents But for the confirmation of our faith and for the confutation of all such blasphemers wee must haue most strong and sufficient arguments out of the holy scripture alwayes in a readines Such as thinke not of Gods dayly coÌ„tinual dâ—otrction aee worse we see here then the deuil First let Sathan confirme vs that gladly would infirme weaken vs let him coÌ„fute his owne vassals who would faine confirme them in all their errors We see his conclusion in Gods presence whatsoeuer he suggesteth in their hearts to the contrary is but error and vanitie 2. Argument A second argument is this Man the creature is prouident and wise for gouernement Ergo much more the creator Cap. 3â— 36. This is the Lordes owne reason vnto Iob Who hath put wisedome in the reynes or who hath giuen the heart vnderstanding The answer is the Lord himselfe Ergo he is more wise more prudent and more prouident then man is Psal 94.9.10 And thus the Psalmist reasoneth Hee that planted the care shall not he heare or he that formed the eye shall not he see he that chasticeth the nations shall not he correct be that teacheth man knowledge shall not hee know 3. Argument A third argument If the almightie doe not gouerne prouide for and preserue his people it is either because he will not or because he cannot To admit any such cause in him is to giue place to an intolerable blasphemie against God He that hath decreed and sworne to aduance his elect to such an euerlasting glorie in the heauens must haue a speciall care of them here on earth Q. What is Gods prouidence What is prouided The prouidence of God is the euerlasting and immutable counsell of God most wise most iust whereby God careth prouideth for and preserueth all and euery one of it creatures and effecteth all good and permitteth euill to be done and turneth both good and euill to his owne glory and the saluation of his elect Vse of the doctrine of Gods prouidence FIrst wee see by this doctrine from what sweete fountaine all good doth flow and streame continually vnto the creatures from the Lord alone God the fountaine of all good in man for there is no good in any creature but by and from his grace of his owne free will and power effecting and working the same Wherefore let vs breake downe selfe loue pride of wit free will and such fantasies and illusions of wicked spirites and neuer sacrifice vnto our owne net as the prophet speaketh but vnto the author of all good the Lord himselfe Heb. 1.16 1. Patience The doctrine of Gods prouidence will teache vs patience in afflictions Iob. 1.21 In aduersitie 2. Think vpon the Lorde principally seeke helpe of him onely by meaÌ„es appointed in afflictioÌ„ 1. Sam. 14. Psal 147.11 2. We learne here to be patient in afflictions considering the hande of our God is present with vs and his eyes are euer vpon vs let our eyes the eye of our faith be fixed and fastned vpon him and quietly let vs say with Iob As it pleaseth the Lord so it came to passe blessed bee the name of the Lord. 3. Againe in aduersitie let vs not so much thinke vpon the secondary causes and meanes as vpon the al-sufficient and most prouident God which is not tyed vnto meanes as carnall wittes and blind hearts haue imagined It is not hard for the Lord to saue by fewe or by many And for as much as our God careth for all his creatures and more for man and most of al is delighted in them which feare him and attend vpon his mercie Let vs in all holines and righteousnes striue to serue him all the dayes of our life assuring our selues that he careth for vs and seeke the meanes and a blessing vpon such as he hath appointed 4. If the cares of this life do molest thee remember by what arguments in holy scripture the God of prouidence doth confirme his people they are these the like Math. 6. Luke 21.34 against that worldly care which distracteth and diuideth the hart the Lord Christ doth call it therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proijce quae cunque cor-tuuÌ„ laniant quae si aliter extrahi nequirent cor ipsum cum illis reuellendum erat Senec. epist 70. lib. epis 52. 1. Hee that careth for the lesse careth for the greater God careth for the fowles of the ayre and for the lillies of the field and therefore much more for vs Mat. 6.25 2. We must auoid such things as oppresse the hart make it dull brutish and prophane This doe surfetting drunkennesse and the cares of this world wherefore wee must take heed of them Luk. 21.34 3. He that hath giuen vs so infinite a treasure as Iesus Christ and his riches will not denye vs the trash and base things of this life Our heauenly father hath giuen vs * Ask thine owne heart conscience whether the heauenly father by his holy spirite hath married thee to Iesus Christ Note these places 2. Cant. 2.16 2. Cor 13.5 Iohn 15.1.2 Doctrine Iesus Christ Rom. 8.32 Ergo we shall not want the blessings of this life 4. Againe certaine it is he that will giue vs the greater blessing will giue vs the lesse Our heauenly father hath decreed promised and assured vs by his spirite
he will aduance vs into his kingdome in heauen Luke 12.32 Rom. 8.15 Ephes 4.30 Wherefore assuredly he careth for prouideth and preserueth vs on earth 5. The last argument is the experience of the Saintes Psal 34. verse 8.9.10 Tast and see how gracious the Lord is blessed is the man that trusteth in him feare the Lorde ye his saints for nothing wanteth to them that feare him the lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Againe I haue neuer seene the righteous forsakē nor his seed begging their dread 3. We learne here againe of Sathan speaking of Gods prouidence Thou hast blessed the worke of his hands how the Lord blesseth the honest and lawfull trades * No say the atheists and worldlings riches come by fortune by chance Sathan denieth that affirming that riches be Gods good blessings Sathā more religious thē his instruments Sathan saith they come by laboure Ergo he condemneth slothfulnes vocations faculties and all the good labours of the faithfull in their seuerall places and conditions whatsoeuer This is it the Psalmist speaketh Psal 128.1.2.3 Blessed is the man that feareth the Lord and walketh in his wayes yea when thou eatest the labours of thine hands thou shalt be blessed and it shall be well with thee There is no blessing promised to idlenes but to the labour of the faithfull remember Saint Pauls charge 2. Thes 3.10 We warned you that if there were any that would not worke that he should not eat Adam the first man was appointed to labour Gen. 4.2 Gen. 47.3 and so hee did with both his sonnes to the one hee commended husbandrie to the other a shepheardes life and so liued their posteritie which followed in many ages after them 4. Wee see here that the Lorde graunteth not onely to the wicked freely the blessings of this life in abundance Psalm 73. Iob 21.18 but also to the righteous their cup otherwhiles runneth ouer Psalm 23.4.5 God increaseth their substance and store exceedingly as wee may see in Abraham Lot Isaac Iacob Dauid Salomon 1. Tim. 4.7.8 For godlines hath the promise both of this life present and of that which is to come Deut. 32.15 But as for the wicked howsoeuer the Lorde fatteth them with his hid treasure yet the Psalmist assureth vs their portion is in this life onely Psalm 17. And therefore both Iob and Dauid tremble and feare when they consider Gods present blessings multiplied vpon the godlesse people and yet their terrible end which followeth not long after Iob 21.6.18 Psalm 37.15.16.17 Vers 11. But stretch out now thine hand and * Smite all touch all that he hath to see if hee will not * Heb. blesse thee blaspheme thee to thy face THis is the last argument whereby Sathan laboureth to proue Iob an hypocrite and to moue the Lord to smite him with some sharpe and bitter afflictions Hee that blasphemeth against God vnder the crosse is an hypocrite Sathans last sophistraction against Iob. Iob will blaspheme vnder the crosse Ergo Iob is an hypocrite The first part of this reason is not generally true Math. 26.71 Mar. 14.69 70. for Peter came to this when Sathan wounded him but yet was he no hypocrite The minor or second part is but Sathans supposition therefore the conclusion is false But stretch out now thine hand That is vse now some speciall meanes against him or send mee as thine hand or instrument to afflict Iob in his body or goodes q. d. If I be sent from thee against him Sathan his vassals are instruments of Gods prouidence So Dauid calles theaff lictions which be vpon him Gods hand and so Samuell 1. Sam. 5.7 7.13 Iudge 2.15 1. Sam. 18.10 I shall preuaile and I shall worke with efficacie 2. Thess 2.11 but otherwise whatsoeuer I attempt against him is in vaine wherefore sende me now as thy sergeant to arrest him In this respect also Nabuchadnezzar is called Gods seruaunt Ierem. 43.10 and chap. 25. 9. And Cyrus his shephearde Esay 44.28 and other enemies of his Church and people Gods rod axes and hammers c. and the euill spirit is called the spirit of God because he was sent from God And touch all that he hath That is giue mee leaue to smite all that he hath on euery side or seale me a commission that I may proceede effectually against him giue me leaue to amaze him to take from him all his riches all his sheepe all his camels all his oxen all his asses and all his substance To see if he will not blaspheme That is I doubt not I am well assured The like phrase is twise vsed in one chapter 1. King 20.23 25 verse Im lo If not let vs fight with them in the plaine to see if we shall not be stronger then they q. d. doubtlesse wee shal be stronger Againe some curse or imprecation is to bee supplied and vnderstood in this and the like phrases as thus God doe so and so to me if he will not blaspheme thee to thy face Barack Blesse that is blaspheme in a contrary sense as before verse 5. Ephes 4.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This worde doth signifie all manner of reproch or euill speaking whereby we doe hurt or disgrace the name of God or men it is vsed Math. 9 15.19 Ephes 4.31 Tit. 3.2 Paul sayth he was a blasphemer albeit he spake euill of Christ Iesus ignorantly 1. Tim. 1.13 here Sathā meanes that Iob shall in heate and anger against God blaspheme and speake euill of Gods power wisedome goodnes To thy face That is publikely openly and boldly without any feare of thy presence the like see Exod 20. 3. Gen. 10 9.6.11 Sathā desireth two things principally 1. to blaspheme God 2. to destroy man 1. In this verse Sathan sheweth himselfe vnto vs in his colours and how hee burneth in malice against God and man For here he pointeth at two speciall things which he most desireth first the affliction and miserie of man as here of Iob secondly the blaspheming and dishonoring of the great and wonderfull name of God 2. Againe here wee see by Sathans owne wordes that God hath not onely a bare permission in this and the like actions for Sathan desireth not onely that God would permit but that the Lord would send him with a speciall commission to command and to vse the creatures * 2. Thes 2.11 So is it saide that an euill spirite sent of God came vpon Saul 1. Sam 18.10 2.5 16.10 Vnus idemque spiritus domini appellatures malus Gregor in 1. Iob. effectually against Iob. Thus the Lord both can and doth worke by euill instruments and by Sathan himselfe to the praise of his wisedome power and iustice hee can bring light out of darknes We must not then vse any adiurations or coniutations or exorcismes against wicked spirits but
heart caused him so disdainfully to speake against God saying Who is the Lord And in Rabshaketh 2. Chro 32.16.17 2. King 18.32 who both spake many blasphemies against the great God of Israel and wrote letters also full of blasphemies in contempt of the almightie 2. Anger and sorrow of heart by any torture torments or afflictions causeth the wicked to forget themselues and their aduersaries and then furiously to curse to raile and to blaspheme the liuing God Reue. 16. ver 9. Ver. 10.11 So sayth the holy spirit Men boyled in great heate and blasphemed the name of God Agayne in the same chapter Men gnew their tongues for sorrow and blasphemed the God of heauen for their paines 3. Sometimes desperation causeth men to blaspheme Gen. 4.13 as in desperate Cain My punishment is greater then I can beare he rageth against Gods iustice as cruell in tormenting him Wee see this sinne too often in desperate wretches in the world in these dayes 4. But most commonly these horrible sinnes of blasphemie proceede of a cursed libertie which wicked men haue giuen themselues to sweare and to blaspheme the holie name of God it is an argument of great prophanenes of heart The holy Preacher assureth vs that this vile custome of swearing is a speciall brand of a godles man and the feare of an oath Eccle. 9.2 the speciall marke of Gods children All things come alike to all c. as is the good so is the sinner he that sweareth as he that feareth an oth Vers 12. Then the Lord sayd vnto Sathan loe all that he hath is in thine hand onely vpon himselfe thou shalt not stretch foorth thine hand So Sathan departed from the presence of the Lord. Here beginneth the 3. part of this chapter which is continued to the 19. verse this part hath 2. braunches 1. A commission grāted vnto Sathan as wee see verse 12. where wee may consider these speciall poynts 1. Who granteth the cōmission the Lord himselfe 2. To whom it is grāted to Sathan 3. How farre it reacheth his commissiō is very large against all thinges that Iob had man or beast himselfe excepted onely 4. How ready Sathan is to execute it with out any delay or cōsultation 2. The execution of it vers 13.19 Then the Lord sayd vnto Sathan loe all that he hath is in thine hand That is thou hast with al thy might moued me to try my seruant Iobs faith and constancie I say hee is sound and yet thou art bolde in my presence to accuse him of hypocrisie Wherefore I giue thee leaue to worke effectually agaynst all his substance let thine owne experience confound thee Sathan See whether all the calamities thou canst bring vpon him doe cause him to renounce his religion or to blaspheme his God c. I permit and giue thee leaue to excite to moue all thine instruments and engins against him to consume all that he hath on euery side Onely vpon himselfe thou shalt not stretch out thine hand That is thou shalt not hurt his owne person soule or bodie nor take his life away from him So Sathan departed That is hee was right glad of this graunt he made no long delay for further speech or consultation in Gods presence but departeth to inuent and practise agaynst Iob all the euill he can with all the expedition that may be From the presence of the Lord. This is againe spoken to our capacitie as before vers 6. for the trueth is this there is nothing out of Gods presence neither is there any comming into nor going from the same Psalm 139.1.12 O Lord thou hast tried me whither shall I goe from thy spirit or depart from thy presence for the almightie filleth heauen and earth Q. It is strange that the Lord should listen to the speeches of his arch enemie and yet more straunge that hee shuld be moued by his arguments but most strange that after disputation hee should any thing yeeld and permit his holy seruant to be thus handled by this vncleane spirit A. The Lord neither graunteth nor sealeth his commission mentioned in this verse to pleasure Sathan neither is he moued by any arguments or for any fauour towards him albeit hee seeme to graunt some such thing chap. 2. verse 3. But the Lord giues Sathan this commission and sends him forth to worke effectually against Iob for these causes following First because the Lorde had decreed his probation of Iob before that Sathan came to that cōference yea before Iob was borne for the glory of his name the instruction of his elect throughout all ages 2. That the Lord might hereby make knowen in Iob the power and vertue of Iesus Christ wherby Gods faithfull people shal ouercome and confound Sathan throughout all generations Philip. 4.13 3. That Gods people in all ages might by this * Iames. 5.11 example learne patience in all crosses and calamities of this present life for there can bee I suppose no speciall euill in this life but wee may find in this president some helpe against the same 4. That the faithfull may see with whom they wrastle in all the miseries and euils of this present life Ephes 6.12 Ignorant people thinke they fight against theeues witches and other visible instruments of Sathan but the Lord would haue vs vnderstand that wee wrastle not with flesh and bloud onely 5. That we might learne that all crosses and afflictions of this life by wicked spirites Psal 66.10 or otherwise shall turne to our great good as in Iob they shall but pare away our rottennes for by the crosse the heauenly father purgeth vs Iohn 15.2 This verse teacheth vs First this doctrine most cleerely All absolute power in the Lord God alone that the Lord hath all power in his owne hande to cut short and to let loose all wicked spirits and to send them forth to worke effectually where it pleaseth him Hence it is that the wicked albeit they be left vnto Sathan in some sort to be gouerned by him Ephes 2.2.3 to be snared and to be lead to doe his will 2. Tim. 2.26 yet the Lorde preserueth them in this life so as he shall not worke all his will vpon them for thē would hee speedilie consume them so the Lord is patient and long suffering Rom. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good also euen vnto the vessels of wrath prepared vnto destruction 2. Our hearts bee faint when wee see the meanes of Gods prouidence taken from vs but learne here how soeuer Sathan and his instruments may robbe vs of these outward meanes of life yet they can * Gods loue and care is not lessened when all outward meanes doe faile and forsake vs. not depriue vs of Gods grace we be still as highly in Gods fauour he careth for vs more in all our afflictions then in all the time of our prosperitie The Lorde bids Sathan smite all that hee hath but not to hurt him not
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
one drowned in the waters must be thought then to bee damned And the like iudgement is there of millions of Gods faithfull people which perish in warres famine and pestilence The world is readie to iudge most hardly of them vpon whom some strange iudgements fall euen when themselues bee greater sinners and without repentance like to fare worse then they whome they iudge to bee in hell Luk. 13.2 3.4.5 * In what maner Sathan proceeds by witches to deceiue vnbeleeuers Mark here wisely how the Lord doth open and discouer vnto vs that horrible mystery of iniquitie which is in witchcraft 2. We learne here againe what power the wicked spirits haue being let loose against vs to stirre vp dangerous windes and tempestes They are marueilous artificial and strong to worke in the elements and to breed meteors of all sortes and in all partes of the ayre The common people say being taught of witches for Gods truth they know not in great windes and tempestes The deuils bee coniured some wicked spirits are abroad They speake the truth but not truely but wickedly and superstitiously for then they vnderstand all such things fall out by meanes of witches and by vertue of their artes whereas here you see the contrary the Lord decrees and sendes Sathan to worke all these things So Sathan being sent of * Tempests do much good in clensing the aire much hurt by sea and by land for the Lord sends Sathan in thē to chasten his people and to plague his enemies God as here wee manifestly doe behold perswades first his witches that he can stirre vp tempestes by sea and by land of his owne absolute power And the witches they beleeue his lies and serue him in all his ceremonies Secondly the witches being first most be witched themselues they then perswade vnbeleeuers also that these wicked spirites flie abroade by vertue of their inchauntments coniurations characters c. So the common people being besotted and bewitched doe hunt after wizards and some adore Sathan himselfe as Saul hath done 3. Now I trust we be here sufficiently instructed of the Lord how many seruants how many organes and instruments how many engines Sathan could stirre vp against vs and how manie waies destroy vs Mille artes mille nocendi modos if God gaue vs ouer into his hands All wicked sinners vpon earth the Lordes greatest enemies are greatly indebted and bound vnto God for their preseruation What power Sathan hath to bring all men to death the wicked to hell in a moment if God did permit him for in one moment of time would Sathan bring them to hell if the Lord did not restraine and cut short the rage of wicked spirits how much more the saints and faithfull people are bound to be thankfull for against them all wicked spirits haue conspired and vowed as it were their destruction If the Sabees the first robbers had continued in all this worke and in the last place had murdered all his children the calamitie would not so neerely haue touched or amazed Iobs heart But now when he seeth besides theeues and robbers a strange fire and a fearefull tempest to rush altogether vpon him as from heauen he must here thinke God hath decreed Iob seeth as it were heauen earth against him men and Angels haue conspired his destruction and so no doubt be neere hand plunged in despaire 1. Let vs make good vse of all Iobs temptations for first God no doubt here meanes to seale and to confirme vnto vs all the promises of his prouidence and protection to all the faithfull Make vse of all Iobs temptations giuing vs the sight and experience of them in one man that we should not doubt but that he will bee as good as his worde vnto all that doe beleeue in him Ob. But I am a fraile man and can expect no such things as Iob c. A. 1. All the holy ones had their infirmities and sinnes in like manner Abraham Isaac Iacob Dauid and Iob himselfe 2. When God sayd to Abraham I wil be thy God and the God of thy seede c. I will bee thy rocke were these promises made vnto 2. or 3. or vnto the faithfull throughout all generations No doubt to all wherefore let vs striue by a liuely faith to apprehend them and by continuall supplication vnto the Father of lightes with whome there is no shadowe of chaunge let vs laboure to renue strength against all newe and strange temptations which shall come vpon vs in this life Iam. 1.17.18 * Whatsoeuer euils fall vpon thee whatsoeuer instrumēts rise vp against thee first looke vpon Gods decree prouidence next fall downe and worshippe 2. Cor. 12.7 Pro. 24.10 Remember here how many waies Gods child may be beaten and buffeted of Sathan in this world and that by a speciall commission from God and yet bee as highly in Gods fauour as before The Apostle Paul was no lesse beloued of God when the messenger of Sathan was sent to buffet him then before nay he sayth God sent him for his good c. 3. Where Sathan is let loose against thee to rob thee of Gods blessings let it not amaze thee or confound thee or cause thee to flie vnto vnlawfull meanes distrusting the protection of the alwightie but crie mightily vnto God vt supra Vers 20. Then Iob arose and rent his garmentes and shaued his head and fell downe vpon the ground and * Or bowed himselfe or humbled himselfe meaning to worship God worshipped Here begins the fourth and last part of this chapter Here wee haue to consider of two things 1. Iobs humiliation wherein appeares 1. His repentance 2. His faith which is cōfirmed with patience 1. By Prayer worshipping God ver 20. 2. By two speciall arguments ver 21. 3. By thanksgiuing ve 21 2. His commendation verse 22. Then Iob arose To arise is a phrase in Hebrue which signifieth to beginne any worke q. d. Iob whether hee sate or stoode in his house he receiued the first the second and third message howsoeuer with some griefe of mind yet with great quietnes of spirite and patience till the last message came concerning the most terrible destruction of his sweete children Then began he to stirre vp himselfe to prayer and humiliation And rent his garments shaued his head The Lord cares not for the renting of the clothes he will haue the hearte rent Ioel. 2.16 Mica 1. ver 16. Deut. 14.1 These were vsuall signes of great sorrow mourning in those times and countries but the Lord forbade them afterwards in his lawe wee see the like in Iobs friends cap. 2.12 In Iacob for Ioseph Gen. 37.34 The prophet Micahtels Iudah and Israel of their destruction and bids them lament Make thee bald and shaue thee for thy delicate children enlarge thy baldnes as the eagle for they are gone into captiuitie from thee That is doe as the Gentiles doe in the like
his answers Mine houre is not yet come And Ioh. Reu. vers 3. Ye shall haue tribulation ten daies chap. 12. 6. The church must bee fed in the wildernesse a thousand two hundreth and threescore dayes 3 Looke not to sleepe quietly after the first conquest or victorie had against Sathan He must be let loose often against thee and the next time hee comes with greater strength For this cause thou must not giue thy selfe to any slothfulnes after temptations but to greater watchfulnes prayer meditations c. that thou maist be more fresh better prouided against new assaults * Such as make them nests in this life looke for no crosses and when they come cannot beate them I saide in my prosperitie I shal neuer be moued But be strong cōforted for here thou seest thy God eyes all thy combats and the heauenly father hath giuen vs a free gift vnto Iesus Christ we cannot bee lost for he is a strong and faithfull keeper Onely let vs watch in prayer fasting and godly meditations * A bad signe when men after the crosse are not more watchfull then before they were Ioh. 10.29 when daungerous assaults of Sathan come neere vs. 1 In this second and third verse the Lord lets vs yet further see our enemies the wicked spirits And how that much like their instruments they either speake against their conscience and knowledge as before wee heard in the accusation of Iob or els they dissemble as here we see For when the Lord would take accounts in speciall manner for the execution of his first commission whether Sathan preuailed against Iob and therfore purposely asketh of his comming in the first question Whence commest thou commest thou not from Iob what canst thou doe what are not my words true art not thou a lyer confounded He giues a generall answer againe as before and comes not to the thesis or question in hand till hee is prouoked in speciall manner so to doe For this cause in the second place the Lorde driues him to answer directly to the question as before 2 Here againe wee are to obserue how the Lord delights to commend his righteous seruants euen to Sathans face Psal 147.11 The Lord delights in them which feare him and attend vpon his mercie * Sathan is galled and greened in nothinge so much as to see Gods people prosper and proceed in Gods pure worshippe The Lord delights to commend his seruants And what the commendation is Iob is a sound man righteous c. as before chap. 1. 8. First a sound man admit a man haue all vertues yet if he haue a false heart and wicked vncleane conscience albeit all the world clap their hands in his commendation yet is he but dung and filthines before God 2. A righteous man not boasting of inward sinceritie which hath not the warrant and witnes of a good conuersation and righteous life 3. Fearing GOD not onely a righteous iustitiarie blameles before men c. for a number thinke themselues as angels if they can boast of this albeit they be farre from the knowledge and furthest off all men from the practise of the pure worship of God Iob is sayd therefore to feare God truely that is to worship God sincerely and deuoutly albeit all the countrey went a whoring after false gods 4. He eschewed euill he carefully auoyded all occasions and shadowes or appearances of sinne 1 Thes 5. like as when we smell a stinke wee turne away our face incontinently so did Iob. 5. Lastly hee perseuered constant and faithfull vnder the crosse an especiall signe of grace and of the presence of Christ Philip. 4.13 For the holy Spirit testifieth If thou bee faint in the day of aduersitie Pro. 24.10 thy strength is small 3. When the Lorde here speaketh that he was moued by Sathan to yeelde to his former commission wee haue before cap. 1. vers 12. shewed how the Lord had decreed and purposed the same before Sathā came in his presence howsoeuer he seem as it were to yeeld vnto his accusatiōs and to hearken to his calumniations against Iob. Sathan moued the Lord that is true but his motiues were not of force to bring the Lord to his conclusion The Lord was moued before Sathan came in presence as wee sawe before 4. Wee are to note here againe how the Lord calleth the former euill vpon Iob his owne worke he sayth it was hee that deuoured his substance c. so speakes Iob himselfe The Lord taketh away and yet we know the wicked impes of the deuill and that tempest and fire consumed all Wherefore let vs here learne againe and againe to fasten our eyes vpon the Lord he doth all things in heauen and earth And howsoeuer things seeme to vs to fall out accidentally yet the Lord still abideth in the sterne * The Lord God leadeth vs into temptation as he did his own sonne Iesus Christ Mate 4.1 Lu. 4. and it is he which deliuereth vs from euill gouerneth all things in heauen and earth let the instruments be what may be and intend what they list yet God in the end will turne all to the good of his elect 5. The Lord telleth the deuill to confound him al that euer he hath done is in vaine He hath sweat much to obtaine the commission next in the execution of it c. But al his labour is lost he cannot bring Iob to ioyne in league with him to renounce his God blaspheme c. all his labour is lost Verse 4. And Sathan answered the Lord and sayd skin for skin and all that euer a man hath will a man giue for his life Verse 5. But stretch out now thine hand and touch his bones and his flesh * Let me vndergoe any Curse to see if hee will not blaspheme thee to thy face These two verses containe Sathans aunswere vnto the Lorde wherein hee laboreth with more new reasons for a new commission 1. Arg. An hypocrite will freely giue all that hee hath to saue his lite to saue his skinne as the prouerbe is that he may lie in a whole skinne Iob is an hypocrite Ergo Iob will bee content to lose all to saue c. as the prouerbe is 2. Arg. Is from a kind of abiuration cursing c. If thou touch his bones c. if then hee blaspheme not let me vndergoe the curse wherefore now grant once again I may proceede against him to search him and to discouer his hypocrisie Skinne for skinne Guor begnad gnor This was an vsuall prouerbe and signifieth no doubt that a man would giue the deerest thing he hath to saue his life yea a man would bee glad if the euil come neere our bodies to leese some part of the skinne which may be best spared to saue the rest and so the life A man would hazard to beare a great blowe on his arme legge or thigh rather then on his head wee euer care for
end to another no place free all ouer his bodie hand head and foote Vers 8. And he tooke a * Or potshard shell to * Scratch rub himselfe and as yet he sate downe in the ashes This verse containeth two arguments which tend to shew 1. The greatnes of his miserie he had no more to ease him but himselfe no instrument but a shell or potsheard 2. His courage and constancie still he continued in his humiliation faithfull And he tooke a shell That is his paine was so great in all parts and his very finger ends that he could no way ease his itching and venemous sores but with a shell or potsherd insteed of nayles To rub himselfe That is he had no helpe of any other but himselfe So doth Dauid complaine Psal 38. Surely that good man was often sicke of greuous diseases for all friends did loath to come neere and could hardly abide to see him for hee complaines chap. 19. 13. He hath remoued my brethren farre from me and also mine acquaintance were strangers vnto me My neighbours haue forsaken me my familiars haue forgotten me They that dwell in mine house and my maids tooke me for a stranger for I was a stranger in their sight I called my seruant but he would not answer though I prayed him with my mouth my breath was strange vnto my wife though I prayed her for the childrens sake of mine owne bodie so 18. 19. verse And as yet he sate downe in the ashes that is as yet hee mourned and humbled himselfe as before chapter 1. 20. Into what a heauie pickle the Lord may bring vs in a moment whē we florish best on earth 1. Here let vs learne in all prosperitie to humble our selues for howsoeuer we prosper liue daintily and smell sweetly in the worlde the Lord can if hee giue Sathan the bridle neuer so little soone make vs filthie sowre and lothsome vnto our best friends euen to her that lyeth in thy bosome euen lothsome to thine owne selfe So did hee cast downe Herod from the top of his pride suddenly to bee eaten of wormes Acts 12.23 so Beltashar Dan. 5.7 So Nabuchadnerzzar with all his pompe This is a most heauie state and condition for Gods good child to be forsaken of his best friends which seemed so religious and so faithfull vnto him as he complaineth chap. 19. 19. All my secret friends abhorred me they whome J loued are turned against me The like heauie state wee read that Dauid fell into once or twise For in the 38. Psalme hauing symptomes of a most dangerous disease from the beginning to the 11. verse there hee sayth My louers and my friends stand aside from my plague and my kinsmen stand a farre off 2. Note how still this holy man hauing lost all outward helpe and comfort he thinks nothing yet better for him then to humble himselfe and still to worshippe God religiously Here must bee a good sound heart and faith Here is a strong faith that seeing nothing but signes of anger yet stil doth rest in God that seeing no outwarde signe of Gods fauour seeing all friends forsake him as an hypocrite yet still hee beleeues still hee hopes and hanges vpon the Lord. Here appeares that the words were not fained which afterward he spake chap. 13. 15. Loe though he slay me yet will J trust in him and I will reproue my waies in his sight Iob fights against all his owne affections and striues to ouercome them The wicked being scorched with such a venemous inflamation would rore and the best men would grone woefully Iob. 19.25.27 and to captiuate his soule a quiet prisoner vnto the Lord. Hee sets no great store by this present life he hath euē renounced himselfe and his owne will and doth as it were speake vnto the Lorde doe thy pleasure with me beate mee and bruse mee as small as this dust yet will I trust in thee nay turne mee to the very dust when it shall please thee for I know my redeemer liueth and that I shall rise againe and see him with these eyes Verse 9. Then said his wife vnto him Dost thou continue yet in thine * Bethumatheka vprightnes * Barek blesse God and die DOest thou continue in thine vprightnes That is doest thou yet continue silent as if thou werest a sound man art thou nothing mooued with this horrible calamitie or hast thou not a dead and a benummed conscience and canst not feel nor see by thine hypocrisie by most euident signes of Gods wrath vpon thee Blesse God and die That is be not silent man but humbly confesse before God thine ignorance folly and hypocrisie for God assuredly is angrie with thee so giue God the glory and haue care that now thou maist die in a true faith and vnfained repentance This is it was spoken to men in miserie or appointed to die as malefactors as Iosh 7.19 Ioshua speakes to Achan wordes to the like effect My sonne I beseech thee giue glory to the Lord God of Israell and make confession vnto him and shew me now what thou hast done q.d. These torments can not proceed but from an angrie God Thou hast assuredly prouoked Gods wrath with some close sinnes of hypocrisie otherwise we could neuer haue suffered all this losse of our substance and children and nowe thou art so deadly wounded in thine owne bodie * I thinke she is of the same iudgmēt with his friends which came to visite him wherefore confesse thine hypocrisie giue glory vnto God and so depart in faith and repentance Thou seemest to cary within thee a frosen heart so silent It is not like that this woman the mother of so good a familie should be so void of religion 2. humanity and 3. common sense as to bid Iob curse or blaspheme God That cannot be the meaning of these words in this place for it cannot be that she durst bee her selfe such an open enemie vnto God 4. This speech were vaine to him This is the greatest torment that Iob hath yet borne 1. Let all men here learne to take heed of Sathan euen then when they seeme they would doe good Iobs wife like as all his friends was in this great error that all great calamities did euer proceed from Gods great wrath and anger Pro. 25.11 A word spokē in his place is like apples of golde and pictures of siluer By good words the holy Ghost both breeds and confirmes faith for this cause are they so vehement in disputation against Iob still concluding him an hypocrite that they might driue him to repentance to escape Gods wrath but Satans purpose was by their hot speeches to driue him to desperation Nowe his wife makes a faire preface for this purpose therefore Sathan begins with her for he is wel acquainted with the weaknes of this sexe and how fit they be to intrap and deceiue others againe no iniuries so gall vs as those which