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
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
thou wilt receiue me to grace in my redeemer chap. 19.25 Iesus Christ Fewe were Iobs sinnes in comparison of our daily and most dangerous downfalles Chap. 1.5 Chap. 3.25 for he gaue himselfe no rest peace or quietnes watching ouer himselfe and his familie so carefull was he to please God If Iob therefore for those few sinnes committed in great agonies and passions of bodie and soule doth so abhorre himselfe and cast himselfe downe in fasting and mourning at Gods feete accounting himselfe but dust and ashes what must wee doe for our negligences and ignorances for our continuall sinnes generall and speciall knowne and vnknowne but euer desire to see and know our sinnes that we may the sooner abhorre our sinnes and our selues for our sinnes that wee may cite our selues accuse conuince and condemne our selues and pronounce sentence against our selues so iudging our selues we shall not be iudged 1. Cor. 11.29.30.31 So abhorring our selues for our sinnes wee shall bee beloued and blessed of God in his Christ Learne therefore of Iob how to confesse thy sinnes and to abhorre thy selfe in vnfained repentance no knowledge of God no knowledge of sinne no sight of sinne no sorrow for sinne no sorrow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no pardon can bee graunted no pardon graunted the seale is denied Therefore desire to see thy sinnes and so to abhorre thy selfe c. This example neerely concerneth such as in any extremities specially in grieuous diseases and maludies of bodie as the pestilence or pestilentiall feuers conuulsions and the like or in troubles of minde whatsoeuer haue spoken idly furiously and impiously of God in any manner let them here learne of Iob when GOD shall restore them to health againe how to abhorre themselues and their sinnes in fasting and mourning So cast downe thy selfe and be well assured God shall aduance thee Quo frequentior est lucta c. The more wrastlings we haue with Sathan with our owne corruptions and with temptations hoc frequētior esse debet abstinētia the oftner must we vse this holy abstinence Bulling Matth. 6. Requiritur a itiunantibus mortificatio carnis sine qua impium est ieiunium Mortification of the flesh must be one end of our fasting otherwise our fast is an vngodly fast Gualt in Esai hom 164. And for this cause fasted Dauid often and the Prophets Psal 109.24.69.11 and the Apostles 2. Cor. 6.6 Cornelius Act. 10. I conclude therefore The same reasons and occasions which moued the religious fathers to exercise themselues in priuat or publique fast may and must moue vs to fast also But they fasted for testification and increase of vnfained repentance Therefore so may and must we doe in like manner A third cause of priuat fasting the cure and comfort of the sicke Thirdly I finde that the holy seruants of God as when they would be the more humble and deuout in prayer for themselues to preuent or remoue any calamities they gaue themselues to fasting so also when their brethren were in like dangers they prepared themselues to cry vnto God for them in a religious abstinence The holy man of God Dauid fasted for his enemies when they were sicke and prayed right humbly that God would giue them repentance vnto life 2. Tim. 2.25.26 Psal 35.13 how much more then did hee performe this duetie for his good brethren in the like occasion For we be commanded of God to cherish this Christian sympathie in our hearts Rom. 12.15.16 Weepe with thē that weep be of like affectiō one towards another And the sicke wee bee commanded to haue in speciall regard and to consider of them as if wee were in their case for the time present Iames 5. Psalm 41.1.2.3 Blessed is he that iudgeth wisely of the poore The visitation of the sicke c. The Lord will strengthen him vpon the bed of his sorrowe thou hast turned all his bed in his sicknes For this cause againe we haue a notable example of ancient record in Gods booke in Iobs friends of whom it is written First that they agreed together as good friends and louing brethren to come to lament with Iob and to comfort him chap. 2. vers 11. Secondly when they came to that place whether because of smell or infection or both it is vncertaine standing a farre off they lift vp their voyces and wept vers 12. Thirdly they humbled themselues before God in fasting and prayer for him seauen daies and nights vers 13. In this example we may note what wee are bound to doe in the visitation of the sicke and in comforting our brethren in their afflictions First then consider of their loue this was great that being such great mē for learning wealth The loue of Iobs friends yet they come to cōfort a man in miserie This dutie the Lord commandeth Iames 5. that we performe to all men Is any sicke and God promiseth his mercie and fauour to such Psal 41. Great must bee our loue to all men but our bowels must bee full of brotherly affection to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.7 Secondly consider their agreementt in faith and loue and good affection vers 12. to performe this duetie This also is required in such as will receiue a blessing by fasting prayer and conference with the sicke It is euer to bee wished that the faithfull Be like minded one towards another according to Christ Jesus that with one mind and one mouth they may praise God euen the father of our Lord Iesus Christ Rom. 15.5.6 For the Lords promise is sure and certaine to such well agreeing brethren If two of you shall agree on earth vpon any thing whatsoeuer they shal desire it shall be giuen you of my father which is in heauen For where * Vbi tres ibi ecclesia est licet laici Tertul. de exhort cast two or three are gathered together in my name there am I in the middest of you Matth. 18.19.20 For this agreement wee finde the faithfull in the Primitiue Church commended in many places in the storie of the Acts When the day of Penticost was come they were all with one accord in one place Act. 2.1 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued daily with one * accord in the temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 46. And of their sweete prayer which was foorthwith heard and graunted Act. 4.24 It is sayd they lift vp their voyces with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 32. that the multitude of them which beleeued were of one heart and of one soule That is of one minde will and affection It were to be wished alwaies that we proceede by one rule and that wee should minde one thing Phil. 3. vers 16. But for that few bee come to this perfection the weaker must varie in iudgement often therefore the strong must beare with the
King 8.11.12 he wept for the Church as for his owne priuat affliction thirdly he telleth bloodie Hazael what euill hee should do vnto the people of God first fire their cities secondly put to sword the strongmen thirdly dash in peeces the very infants 4. And as voyde of all humanitie rip vp and rend in peeces their women with childe And we may not doubt but as hee wept so also hee fasted and prayed for the Church for so did the Prophets and holy men in the ages following Nehemias fasted wept and prayed himselfe in his priuat chamber for the Church because of the miseries and desolations of Ierusalem in his time Chap. 1. So did Ezra with a few well affected weepe and mourne hauing all day humbled themselues in fasting in the euening hee made a most worthie confession of sins vnto God for the Church in this forme and māner following he fell vpon his knees and spread out his hands vnto the Lord Chap. 9.5.15 saying O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head Learne of Ezra how to pray for the Church and our trespasse is grown vp vnto the heauen from the dayes of our fathers haue we been in a great trespasse vnto this day and for our iniquities haue we our kings our priests been deliuered into the hands of the Kings of the lands vnto the sword vnto captiuitie into a spoyle and into confusion of face as appeareth this day And now for a little space grace hath been shewed from the Lord our God in causing a remnant to escape and in giuing vs a nayle in his holy place that our God may light our eyes and giue vs a little reuiuing in our seruitude For though we are bond men yet the Lord hath not forsaken vs in our bondage but hath inclined mercy vnto vs in the sight of the Kings of Persia to giue vs life and to erect the house of our God and to redresse the desolate places thereof and to giue vs a wall in Iudah and in Ierusalem And now our God what shall we say after this for wee haue forsaken thy commaundements which thou hast commaunded by thy seruants the prophets saying The land whereunto yee goe to possesse it is an vncleane land because of the filthines of the people of the landes which by their abhominations and by their vncleanenes haue filled it from corner to corner Now therefore shall yee not giue your daughters vnto their sonnes neither shall ye take their daughters vnto your sonnes nor seeke their peace nor wealth for euer that yee may be strong and eate the goodnes of the land and leaue it for an inheritance for your sonnes for euer and after all that is come vpon vs for our euill deedes and for our great trespasses seeing that thou our God hast stayed vs from being beneath for our iniquities and hast giuen vs such deliuerance should we returne to breake thy commaundements and ioyne in affinitie with a people of such abhominations Wouldest not thou be angrie towards vs till thou hadst consumed vs so that there should be no remnant nor any escaping O Lord God of Israel thou art iust for we haue been reserued to escape as appeareth this day beholde we are before thee in our trespasse therefore wee cannot stand before thee because of it Thus farre Ezra for the Church and sinnes of the people of his time So prayed Dauid and fasted no doubt full often for the Church of God for thus hee speaketh Psalm 69.9 10. For the zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen vpon me for this cause he addeth I wept and my soule fasted And as hee doth himselfe so hee exhorteth others 2. Sam. 24. Psalm 25. last verse and 15. last verse Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy walles and prosperitie within thy palaces And to be short this godly zeale we finde also to burne Daniels heart for that when he vnderstoode by Ieremies prophecie concerning the captiuitie of the Church that seuentie yeares must bee accomplished in the desolation of Ierusalem he turned his face to the Lord God Chap. 9.2.3 c. and sought by prayer and supplication with fasting and sackcloth and ashes c. And this Prophet addeth also vnto his fasting a most worthie confession of sinnes for the Church which being so needefull for our instruction and imitation I haue set downe the whole as followeth Oh Lord God Learne of Daniel how to fast and pray for the Church which art great and fearefull and keepest couenant and mercy towards them which loue thee and towardes them which keepe thy commaundements wee haue sinned and haue committed iniquitie and haue done wickedly yea wee haue rebelled and haue departed from thy precepts Confession of sinnes and from thy iudgements for we would not obey thy seruants the prophets which spake in thy name to our Kings to our Princes and to our Fathers to all the people of the land O Lord righteousnes belongeth vnto thee and vnto vs open shame as appeareth this day vnto euery man of Judah and to the inhabitants of Ierusalem yea vnto all Israel both neere and farre off Pray that God would giue repentance to all states and degrees of men through all the countries whither thou hast driuen them because of their offences that they haue committed against thee O Lord vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers because wee haue sinned against thee yet compassions and forgiuenes is in the Lord our God Pray that Gods voyce and word may be known and may be glorified 1. Thes 3.1 albeit we haue rebelled against him for we haue not obeyed the voyce of the Lord our God to walke in his law which he had laid before vs by the ministerie of his seruants the prophets yea all Israel hath transgressed thy law are turned backe haue not heard thy voice therefore the curse is powred vpon vs and the oathe that is written in the law of Moses the seruant of God because we haue sinned against him And he hath cōfirmed his words which he spake against vs and against our iudges that iudged vs by bringing vpon vs a great plague for vnder the whole heauen hath not been the like as hath been brought vpon Ierusalē Al this plague is come vpon vs as it is witten in the law of Moses yet made not we our prayer before the Lord our God that wee might turne from our iniquities and vnderstand thy trueth Therefore the Lorde hath made readie the plague and brought it vpon vs for the Lord our God is righteous in all his workes which he doth for we would not heare his voyce And now O Lord our God that hast brought thy people out of the land of Aegipt
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
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
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
will dye shortly and I will kill him The dayes of mourning for my father will come shortly Gen. 27.41 We see God doth vs many good turnes and shal we endure no euill at his hand when it pleaseth him 2. When men receiue blessings no thanks to be thankfull but how many are there which forget not soone all the good they receiue And where shall you finde a man which if you offend him neuer so little is not readie to forget all the good he hath receiued And as men doe with men so doe they with God In prosperitie they bee thankfull and perswade themselues of his fauour and praise him but vnder the crosse they murmur and thinke vpon nothing so much as his iustice and wrath Iob on the contrary he forgetteth not now what good he hath receiued and argues by the former blessings both spirituall and temporal which he hath receiued from God that for these chastisements he ought to bee thankfull they cannot proceede but from a louing father Iob here practiseth that which Iames commandeth Iob doth both teach practise Iames. 1.2 Heb. 12.8.9.10.11 Iob. 15.3 My brethren count it exceeding ioyes when ye fall into diuers temptations Wee must be readie at all houres to send God whom againe the blessings which he lent vs with thankfulnes In aduersitie meditations of Gods loue grace and mercy in Christ in prosperitie meditations of Gods iudgements rods and iustice are best So did Iob in prosperitie he gaue himselfe no rest for feare of displeasing his God he so thought of his rods and anger chap. 3. 26. In aduersitie hee striues to be cheerefull and to thinke of Gods goodnes This argument and the meditation of it is a singular preseruatiue in aduersitie Consider euer vnder the crosse of Gods former loue towards thee so confirme thy selfe For whether wee consider the temporall blessings of God or spirituall which concerne our saluation wee must needes bee comforted in the due consideration of them Runne through some particulars in thy conception thy birth thine election c. behold his almightie power prouidence and goodnes c. But selecting and calling thee by Iesus Christ vnto euerlasting glorie from endles shame how canst thou once think of this but thou must be exceedingly rauished with ioy and be ful of thankfulnes and shal not this God send vs bitter crosses for a time on earth which meanes to aduance vs to such endles glorie in heauen 3. Note here the true mark of Gods faithfull children first where it is sayd he offended not with his lippes The meaning is not that he grudged inwardly and spake well outwardly but that he had such a bridle for his affectiōs that he could well rule his tongue in the middest of this scorching flame of temptatiōs Many inward battels had he but by faith he ouercame them so as they could not appeare outwardly any thing at all in him * An vnbeleeuer will soone discouer himselfe by an vnbrydled tounge vnder the crosse It is a thing most rare when a man hath many conflicts within but that some bitter and euill words escape him without For this cause sayth S. Iames that he which sinneth not with his * In word Iam. 3.2 1.26 Psal 15. tongue is a perfect man and able to bridle the whole bodie Of the gouernment of the tongue First consider Iames arguments 1. Hee that cannot bridle his tongue hath no religion Iam. 1.26 2. He that can bridle and well vse it is a sound wise man 3. Hee that cannot bridle it is set on a wilde horse backe 4. He sits in a shippe which wants a rudder or a helme 5. An euill tongue like a flame burnes vp all euen all the world the diuell fires it 6 He that hath an euill tongue is full of sinne 7 The wicked mans tongue cannot bee tamed 8 Full of deadly poyson 9 He cannot bee a faithfull man which hath an euill tongue Blessing and cursing are contrary One thing be sure till thou hast a good heart thou hast neuer a good tongue Math. 15.19 Learne to speake well to God so shalt thou speake well to men The tongue is a notable instrument well gouerned the worst part if it bee euill euill by nature hard to bee ruled let vs often pray for the good gouernment and good vse of the tongue Thus far of wicked spirits now something would be sayd of the good Angels which kept Iob keep vs euery day Psal 34.7 First They are many Math. 26.53.2 Of great strength Psalm 103.20.3 Faithfull in their obedience ibid. 4. They reioyce in our good Luk. 15.7.10.5 When we dye they carrie our soules to heauen Luk. 16. vers 22. Vers 11.12.13 Now when Iobs three friends heard of all this euill that was come vpon him they came euery one from his owne place to wit Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite for they were agreed together to come to lament with him and to comfort him In these mē which visited Iob in his afflictiōs we are to consider 1. What moued thē to visit him 1. They heard of his calamitie miserie 2. They were his deere friends 2. With what sympathie loue they came vnto him 1. They agreed together to come performe this duetie 2. They intended in loue to come and lament with him 3. They came to comfort him by all meanes that they could best doe it 3. When they were come to the place note 1. The signes of their true loue 1. Weeping 2. Renting garments 3. Humbled in the dust 4. Sate downe by him 7. dayes and 7. nights 2. What moued thē to be silent 1. They waited oportunitie 2. His sore and payne did increase Now when Iobs three friends No doubt he had many When any of the faithful are afflicted al the the world wil ring of it how much more if they be rich being in that high pitch of dignitie chap. 29. but these these were his speciall most wise and faithfull friends Heard of all this euill which came vpon Job That is all the former calamities losse of substance losse of children these last torments in his owne bodie They came euery one from his owne place These three great men which are here named came euery one from his owne countrie or possessions where they dwelt Gen. 25. and 36. not alone but accompanied with many no doubt which came partly with them as attendants and with a number which came purposely to see Iob for diuers causes Eliphaz the Themanite Iob and his friendes al come of the same ancetors for it semes they came all of Esau These surnames some haue thought were giuen them of the places townes or cities whence they came but the best interpreters say these were the names of their ancesters that Eliphaz is called a Themanite of Theman the sonne of Eliphaz Gen. 36.11 42. which was the first borne of Esau And yet we know Theman
was a citie in Edom Ierem. 49.7 Baruc. 3.12 which did beare name of that man and this Eliphaz might bee Lord of it so hee may beare the name of the towne and his fathers also Bildad the Shuhite Of Shua the sonne of Abraham by Ketura his second wife Gen. 25.2 Zophar the Naamathite Some say of Zopho sonne to that Eliphaz Esaus eldest sonne Gen. 36.11 Some say his name is set downe figuratiuely Metathesis of Timna one of the Dukes which came of Esau vers 40. And yet it may bee this man came of a towne called Naamah which afterwards fell by lot to the tribe of Iuda Iosh 15.41 They were agreed together to come That is they came not by chaunce they came purposely with one consent they thought to ioyne their counsel heads hands hearts together to doe him good To mourne with him and to comfort him They came in loue they would ease his sorrow if they could any way beare any part of it and they desired to comfort him by prayer and conference 1. First behold in these three men a singular president for loue and wisedome For loue they were deere friends they mourned and were touched in their hearts for the calamities of their friend they desired to comfort him and mourne with him Their discourses following shew they were men of rare gifts for wisdome and knowledge These men follow Christs counsell faithfully Math. 18.18.19 for godly wisedome they agree together with all the best meanes and counsell they can to communicate vnto him all the signes of their loue So Esay came to Hezekiah to comfort him and admonish and to pray for him 2. King 20.1.12 1. They agree together They know no prayers can preuaile with God without consent of mindes Verely I say vnto you that if two of you shall agree together in earth vpon any thing whatsoeuer they shall desire it shall be giuen them of my father which is in heauen for where two or three are gathered together in my name there am I in the midst of them 2. They mourne with them which mourne Rom. 12.15.16 Reioyce with them that reioyce and weepe with them that weepe be of like affection one towards another 3. They came to comfort his minde with counsell admonition exhortation Comfort the feeble 1. Thes 5.14 minded beare with the weake be patient towards all men Thus they had a good purpose meaning But they so failed afterwards in the manner and forme of consolation and conference that Iob found no greater torment by any calamitie then by their speeches Iob. 16.2 howsoeuer wise and godly yet vndiscreetly and vnaduisedly applied vnto him insomuch that he complaineth against them all Iob. 16.4 Ye pretend a good purpose that ye came to comfort me but miserable comforters are you all They came not we see to mocke him but to comfort him and yet in their contention and heate of disputation against him they gaue him some hard and ironical speeches For he saith I could shake mine head at you meaning I could scorne you as you doe me for my miserie but I will not requite one euill with another Vse 1. When God giueth vs loue towards our poore brethren let vs aske him wisedome that we may know how to relieue and comfort them and when God giueth vs wisedome to know how to doe good let vs pray for loue to moue and stirre vp our affections to doe all the good we can for them 2. It is hard to finde a man of such wisedome and loue that is a right sound Phisition to cure the sores wounds of distressed soules and troubled consciences These men be so rare that as Elihu saith afterward Chap. 33. 23. ye shall hardly find such a messenger such a comforter one among a thousand 3. The world is full at this day of such friends as will agree with you to mirth and feasting but fewe come to the house of mourning or if they come they are vtterly vnable to speake one good word to comfort the heart of the afflicted So farre of their affliction before they came Now of their loue and compassion being present Verse 12. So when they lift vp their eies a farre off they knew him not therefore they lift vp their voices and wept and euery one of them rent his garment and sprinkled dust vpon their heads towards heauen SO when they lift vp their eies a farre off * Many arguments of loue They were told of his miserable state they therefore before they came neere him they look vpon him a far off and know him not he was in such a pickle that hee had lost all forme and fashion more like a dead beast then any liuing man Therefore they lift vp their voices and wept These teares were not counterfeit they did proceed from true loue and sound affection howsoeuer afterwards they were so amazed with the greatnes of the calamitie that they thought him such an abiect and so farre from grace The thought afterwards no word 〈◊〉 be spâ—… vnto him but law and iudgment 2. Signes of great sorrow lamentation as not worthie of any good worde of comforte for they reprooued him sharply because they desired to humble him for they thought him a very hypocrite Euery one of them rent his garment Such was the custome of those times in all strange accidents and calamities as Gen. 37.29 vers 34. supra cap. 1.20 This the hypocrites also did and therefore Ioel cals for a new rending of the heart chap. 2. 13. And sprinkled dust vpon their head That is they humbled themselues acknowledging that they were but dust and ashes as Abraham Gen. 18. and vnworthie to bee aboue the earth so Ioshua and the elders of his time Iosh 7.6 1. Now such as visite the ficke may learne here what affections and loue they must cary with them to the house of mourning if they will doe good First such as meet for this purpose must be of one heart and mind 2. They must bee men knowen or well heard of friends if it may bee 3. They must be wise men and of an vnspotted life 4. They must bee such as both can and will mourne and take to heart the miserie of the afflicted Psal 41.1.5 These men must come prepared and of purpose to comforte him 6. They must make themselues readie vnto prayer and for this cause before the sicke humble themselues carefully that he may ioine with them in prayers vnto God 7. They must iudge wisely of the sicke according to their knowledge of his former life and present afflictions They must be thankfull to God for his patience 8. They must neuer conclude of the fauour of God concerning him by the greatnes or qualitie of his torments Eccles 9.1.2 For no man knoweth loue or hatred of all that is before them all things come alike to all Eccle. 9.1.2 By the euents of this present life it cannot be discerned who is in who is out of Gods fauor These points wee haue noted at large in the treatise of fasting Verse 13. So they sate by him vpon the ground 7. daies and 7. nights and none spake a worde vnto him for they saw that his paine was * Or that his paine was incâ—sed exceedingly exceeding great BEholde here arguments of great sympathie and loue considering his state for Iob infected with a most venemous and pestilenciall plague his sent lothsomnes was intolerable and yet they sit on the ground 7. daies c. by him But the meaning is not that they neuer departed froÌ„ that place 7. daies and 7. nightes nor that they fasted so long But that they spent the greatest part of 7. daies and 7. nightes sitting and mourning in silence by him And none spake a word vnto him They came to comforte him by speech and prayer but now they stand so amazed as that they cannot speake a word to him but no doubt speake much to God in their hearts For they saw that his paine was exceeding great or did increase exceedingly They kept silence for a time not only for the strangenes of the euill but also to see if his paine would any thing decrease that so hee might the better attend to their words but all this time of silence they shewed great signes of loue one cause therefore of their silence was they waited for oportunitie and time to speake and herein they did well Prou. 25.11 For a worde spoken in time or a word spoken in his place is like apples of gold with pictures of siluer c. Another cause was they were of a doubtful iudgement concerning him they thought verily God had forsaken him set marks of his anger vpon him Therfore they doubted how what to speak as after appeareth by their long speeches and conference with him 1. Learne here what wisedome is required in them which would comfort afflicted consciences They must not onely shew signes of 〈◊〉 they must be also very circumspect and prudent as in wordes so in gestures when they come to the sicke They must not exceede in mourning and lamentation they must not bee so amazed as these good friendes were because of straunge afflictions for what will this effect in Iobs heart but astonishment griefe and sorrowe and desperation if God helpe not speedily as here we see They should rather after a time haue reioiced with praising God for his faith and patience This now argueth in them great want of iudgement and no maruell though Iob complayned afterwards Miserable comforters are you all 2. Lastly note how Sathan deales with Iob in this sicknes we see he smites him not all at once but rackes him againe by degrees to see what he can wring out of Iob for it is sayd that his paine torment did still increase 7. daies and 7. nightes And besides this racke in his bodie the silence and gesture of his friends did so torment his mind that at the last he cries out in that bitter maner we see ca. 3. like a man in frensie which through some grieuous sicknes hath lost his wittes FINIS