THere was a man in the land of Vz. Sense. The first thing here to be knowne, what coū ­trie this is, which is here called the re­gion or the land of Vz. We finde in the genealogies of the holy Scripture 3. men so named: one was Arams sonne, ne­phew to Noah, Gen. 10. vers. 23. A second was Nachors, [Page 124] Abrahams brothers sonne by Milchah, Gen. 22.21. The third of this name was of the posteritie and kinred of E­sau, The Idumeans dwelt betwene Iewrie and Arabia. as wee may see in his genealogie, Gen. 36. vers. 28. Now Esau and his posteritie were inhabitants of Idumea, Malach. 1.3.4. This countrie was called Edom, of Esau the first Gen. 36.9.31. He answered his name in his life. Gen. 25.30. father of all the Edomites, for the surname of E­sau was Edom, earthly, bloodie, red. This 3. Vz, therefore of the posteritie of Esau, we find his countrey to bee Idu­mea, for the Edomites are said to dwell in the land of Vz, Lament. 4.21. This Idumea bordered vpon Arabia Fe­lix, whence the Sabeans came, which by violence tooke away Iobs oxen and asses. Cap. 1. ver. 21. Iob then was an Idumean, of the posteritie of prophane Esau, brother vnto Iacob, the sonnes of Isaac. When Iob liued. It is like by all good coniectures, that he liued about the time the Church of God was in Egypt.

Doctrine. 1. The Edomites or people of Idumea, were euer most bitter enemies vnto the Church and people of God, see Num. 20.14. Malach. 1.5.6. The prophet complaineth a­gainst their sauage crueltie, Psalm. 137. Remember the children of Edom O Lord, It is most dan­gerous to liue among idola­tors vnlesse he will say as they say and doe as they doe. Esay. 59. A greater commēdation to be religious among the prophane and irreligious thē among the Godly, for here are no such occasions of euill. Ioh. 1.46. in the day of Ierusalem, which said, rase it, rase it, to the foundation thereof. Here not­withstanding was this religious Iob borne, brought vp, and had his continuall habitation. Wee haue at this day great wrastling within the Church, to keepe faith and a good conscience: For truth faileth among vs, and he that refraineth from euill maketh himselfe a pray: Wherefore howe greatly is holy Iob to bee commended, so godly a­mong the most godlesse, so holy among the prophane people of Idumea. We may say more iustly then Nathani­ell spake of Nazareth, Can there any good thing come out of Nazareth? can there any Job come out of Jdumea?

2. The Church of God was not lodged onely in A­brahams and Isaacs familie in their daies, no nor yet in Ia­cobs familie which followed, and was farre greater. It is apparant in the storie of Genesis, that the knowledge and feare of God, was not then quite worne away out of the [Page 125] posteritie of cursed Cham, euen in Egypt, and elsewhere thereaboute, as appeareth in Pharaoh, Abimelech, and Melchisedeches storie. They had some knowledg of God, and of the promised Messiah. But the Lord did more ma­nifest himselfe, and his will vnto Abraham, Isaac, and Ia­cob, then to any other in these daies, and God was better, and more purely worshipped in their families, then in any other part of the worlde in that age: Iob followed after them, and did inhabite an other region. The people of God therefore in his time were not separate from among the Gentiles. It is like that separation beganne at their de­parture and deliuerance from Egypt: conferre Exod. 12.48. Acts 13.17. for then hee assembled them before him in the wildernes, and made his couenant solemnely with them, speaking in these words: Exod. 19.5. 1 Pet 2.9. Psal. 147. A peculiar people. If ye will heare my voice in deed, and keepe my couenant, then ye shall be my chiefe treasure, aboue all people, though all the earth be mine, yee shalbe vnto me also a kingdome of priestes, and an holy na­tion, &c.

3. Ob. Iob came of Esau, whose posteritie was accur­sed, a people saith the prophet, Mal. 1.3.4. with whom God is angrie for euer. They were cut off from Gods people, and cast out of the borders of Canaan into mount Seir: how then is this branch of that dead stocke so blessed, and thus be­come a true member of the holy Church of God as here we see?

Answ. Howsoeuer wicked and prophane Esau was, yet is he not said to be cut off from the couenant of God, but from the birthright, It was and is more com­mon for good parents to haue bad chil­dren, then for euill parents to haue good children. his heires were not to inioy the king­dome promised to Abraham, nor the promise made vnto him in Isaac, concerning the Messiah. The Idumeans in Iobs time were no more excluded from the couenant of grace in Iesus Christ, then the rest of the nations round a­bout them. And thus albeit God hated Esau, and in Ma­lachies time threatned to curse all his posteritie for their grieuous sinnes against Gods people their naturall bre­thren: [Page 126] yet the Lord, (that can make of sower sweete, and cause a fruitefull braunch to spring of a drie roote) of his owne free will, grace, and goodnes, did stirre vp his ser­uant Iob a chosen vessell to serue him, out of that godlesse and prophane generation.

THus far concerning Iobs inward graces: his outward blessings follow:

Iobs outward blessings which God gaue him were

• 1. His children,
  • Seuen sonnes.
  • Three daughters.
• 2. His substance in
  • 1. Sheepe, 7000.
  • 2. Camels, 3000.
  • 3. Oxē, 500. yoke.
  • 4. She Asses. 500.

The Lord doth promise vnto such as walke vprightly in his wayes, that they shall haue increase and plentie of all blessings, and that hee would blesse the fruite of their bodies: Thou shalt be plenteous in goods, Deut. 28.11. in the fruit of thy bodie, and in cattell, &c. The Psalmist also doth in a most gracious manner speake vnto them which feare the Lord concerning their wiues and children: that they shall bee both sweete and comfortable, pleasant and profitable vnto them. Psal. 128.3. Thy wife shall be as a fruitful vine on the sides of thine house, and thy children like oliue bran­ches round about thy table. We haue heard before of Iobs vertues, and great care to liue and walke with all reue­rence and feare in the wayes of God. Now therefore wee see Gods blessings, according to his promise, in great measure powred vpon him.

Concerning children, or the fruite of the wombe, cer­taine [Page 130] it is that by vertue of that generall promise and word of God in the beginning, increase and multiplie, that all families of the earth increase, the generation of godly and godlesse is continued and preserued. Yet the Lord herein hath euer reserued vnto himselfe a speciall hand in ope­ning of the wombe, Children Gods speciall gifts, I gaue Abraham Isaac, I gaue Isaac Iacob. Iosh. 23.3.4. Gen. 30.2. and in giuing of children. For this cause we see Iob, vers. 21. he accounts his children Gods great gifts, aswell as all his substance: God hath giuen, God hath taken away, &c. Iacob likewise is of the same iudge­ment: Am I a God (sayth he) that I can giue children? Herein did the Lord blesse Iob wonderfully, that he gaue him religious children and wealth. Children without re­ligious parents, doe most commonly miscarrie daunge­rously. Religious parents hauing children without wealth, haue many cares and griefes in this present life, as the A­postle speaketh. 1. Cor. 7. Lastly, rich parents, and euill nurtured children, breed and bring vp beasts to deuoure their sub­stance.

Doctrine. 1. Here learne how Sathan can turne our best external blessings into bane for vs, if God permit. He robbed Iob of all his children in one instant, thereby purposing his vt­ter ouerthrow and confusion. And thus can he make our best commodities speciall meanes for our destruction, if the Lord doe not graciously and mightily sustaine vs.

2. The inward graces and gifts of Gods spirit haue the first place of commendation: Children the fruite of the wombe the second: the third and last place, all other bles­sings of this present life. Let not thy principall ioy bee in wife or children, houses or lands: for all these can Sathan take from thee, if God permit: but reioyce in Iesus Christ. Galath. 6.14.15. and that thy name is written in heauen, Luk. 10. vers. 20. and in the testimonie of a good consci­ence, 2. Cor. 1.12.

THe substance of the old fathers, did for the most part consist of sheepe, and such like beasts as here are men­tioned. And the greatest Nobles then were content with a graziers and shepheards life. Iacob and his sonnes whē they came before Pharaoh, being asked what their trade and manner of liuing was: they answered, Gen. 47.3. Thy seruants are shepheards both we and our fathers. Such indeed were Abraham, Lot, and Isaac, as the storie teacheth vs: Gen. 13.2. Gen. 26.14. yet is it sayd, that Abraham was rich in cattell, in siluer & in gold: and of Isaac it is sayd, he had flockes of sheepe, heards of cattell, and a mightie houshold.

The beasts here mentioned were most common and most profitable in that countrey: the sheepe for meate and clothing, the camels to carrie burthens, the asses to carrie men, the oxen to plow and till the ground. Horses had they few, and little in vse in those parts.

The word here translated a familie, is in Hebrue gna­budah, and dooth signifie lands, reuenewes, tillage, hus­bandrie, fields, vineyards, gardens, orchards, &c. It is vsed in the like commendation of Isaac: Gen. 26.14. Hee had a mightie houshold. And where hee is sayd to bee the greatest of the children of the East: the meaning is the noblest and best, as for riches and possessions, so for good name and fame, &c.

1. This verse teacheth vs, Doctrine. that religion and riches may otherwhiles goe together: for Iob was both rich and reli­gious; so was Abraham, so was Isaac, so was Iacob. First, for that riches are Gods good blessings, Deut. 28. Second­ly, they are meanes to come by good things, and to per­forme good deedes. Thirdly, they are promised to the [Page 132] godly as rewards of obedience, Deuter. 28. Psalme 128.

1. Ob. But the Apostles forsooke all. Ans. In affection, not in deede: for they had their houses and possessions after: as Matthew, compare Luk. 5.27.29. and Matth. 8.14. And Peter had his house and nettes, and did fish after the resurrection, Ioh. 21. vers. 3.2. Ob. But Christ sayth it is impossible for rich men to bee saued, Matth. 19. vers. 21. Ans. Marke answereth this, when he sayth that Christ did meane such as did trust in riches, and set their hearts and affection vpon them, chap. 10. 24. It is hard to finde in­deede in these dayes many religious men wealthie, or rich men religious. Prouerbs are not alwayes generally true: Ʋniust is the rich man or his father, or both, the one in getting iniuriously, the other in retayning goods wrong­fully gotten. The Lord wee see here giues riches to good men, least they should seeme to be euill: for that they are the occasion of much euill in the world: and hee giues them vnto euill men also, least they should be esteemed as his best blessings, as they bee accounted of the vnbelee­uers in all ages of the world.

2. Thou seest here Iobs wealth exceeding great: his bountifulnes and liberalitie and mercie to the poore was thereafter: Fewe riche men religious and bountiful. reade chap. 29. 30. It is a happie thing to see re­ligious and bountifull men rich, and rich men religious and liberall. I would it were a thing more common to finde these things chayned and coupled together in these dayes.

3. Here wee see in more speciall manner that which generally is before noted, that Iobs patience, courage, and constancie was wonderfull great: hee was by the Lords hand aduanced to a very high pitch of dignitie and honor in the world: A worthie pre­sident for no­ble men and great men to looke vpon in their afflic­tions. and being robbed, as it were in one instant of all his glorie and great dignitie, yet he endured patient­ly Gods heauie and strong hand vpon him. If he had bin lately start vp to some wealth, or before times exercised [Page 133] with some wants, his downfall had been the more tole­rable, and his commendation the lesse.

WE haue seene hitherto what speciall blessings the Lord had giuen his holy seruant Iob: first, the good graces of his holy spirit: next, a sweete number of children: and thirdly, substance exceeding great. Now here fol­loweth a fourth blessing comparable to any external bles­sing: his children also were religious, and did mutually, Iobs childerē religious. most louingly embrace, comfort, and helpe one another.

This verse giueth vs to see how Iobs chil­drē did cōfirme their mutuall loue by ban­ketting together: where consider these poynts:

• 1. Who banketted, or feasted to­gether: Iobs sonnes 7.
• 2. Where? in their owne hou­ses.
• 3. When? euery one of the 7. on his day: not alwayes.
• 4. Where were their sisters? they were sent for, and came with all modestie.

The sense and meaning of this verse is this: The seuen sonnes of Iob before mentioned, they were wonted cer­taine times of the yeare to call and to inuite one another to feasting, to the end they might admonish & comfort, and instruct one another, that their loue might bee cheri­shed, their faith confirmed, and that so they might bee mutually comforted one by another. This meeting was not in common Tauernes, or Innes, or Alehouses, or in o­ther places of resort with the prophane Edomites, the people of the land, but in their owne houses. For albeit as yet they were young, and as it seemes vnmarried, yet had [Page 134] their father prouided them houses and such necessaries, as did belong to their families: as carefull was Iacob in this respect, Gen. 30.30. as his words to Laban can testifie: But now when shall I trauell for mine owne house also? hee that prouideth not for his familie is worse then an Infidell: and wee may procure things honest before hand: the care which is for­bidden, is [...], a distracting and vexing care, Matth. 7. These seuen sonnes did thus feast together 7. daies, not 7. daies continuing: or if they feasted a whole weeke, cer­taine it is not euery weeke, or euery month, (for we must not imagine, that they gaue any such president of a luxu­rious life vnto others) but certain times, whē they thought best, or had most cause of meeting, for it is sayd that e­uery one kept his daye, The modestie of the Virgines of elder ages. no more but one day. Lastly, the sisters they came also to the same banquet from their fa­thers house, as it is like they were virgines yet: but withall modestie and shamefastnes, they came being sent for, and being called, not before, for so it became well their virgi­nitie to bee sober, modest, and very watchfull ouer their waies.

Wherefore he mentioneth in the begin­ning of this booke the banketting of Iobes childrē.1. The holy spirite here speakes of this feasting and banquetting for these speciall causes: First, that wee might see the religious loue of Iobs children, and by what meanes they desired to comfort and edifie one another. Secondly, that wee might also see and consider the religi­ous care of Iob for them, expressed in the verse following. Thirdly, that wee might obserue where and when Sathan murdered them: it was in their feasting time, that hee might turne Iobs great mirth, by a sodaine desolation and destruction into the greater sorow: If his sonnes had died in their beds by some continuing sicknes, where he might haue seene some testimonie of their faith, it would not haue so moued him: sodaine deaths the best doe feare, and the foolish think it a great argumēt of Gods great wrath, as we may see both in this booke, and Luk. 13.1.2.3.4.5. Lastly, this banquetting is here touched, that wee might [Page 135] note what men Sathan so murdered: not Epicures, Sathan knew the wicked would soone take occasion to exclayme a­gainst righte­ous Iobs chil­dren. nor hypocrites, extortioners, &c. as Iobs friends thought, but godly and religious persons.

2. Note here the religious loue, and happie consents of these good children mutually comforting one another. No doubt they were no small ioy and comfort vnto their father. Adam had but two sons, the one murdered the o­ther: Noah had three sonnes, one mocked his owne fa­ther, and was accursed. Abraham had two sonnes, the one scorned and persecuted the other. Isaac had two sonnes, the one hated and desired to murder the other. Iacob had twelue sonnes, ten would haue murdered Ioseph, and di­spitefully sold him into a strange countrey. Dauids chil­dren murdered one another, and hee had great griefe and sorrowe by them all: the elder despise the younger, the younger enuie the elder. If such holy men had such wic­ked children, what maruell is it, that our prophane parents breed and bring vp such a wicked generation?

3. Feasting and banquetting is lawful vnto Gods peo­ple, if that they keepe the rules appointed, and follow the godly practise here set before vs by the holy spirit. Abra­ham feasted at the weaning of Isaac, Gen. 21.8. Isaac fea­sted Abimelech, Gen. 26.30. Ioseph his brethren, Gen. 43.31. Dauid Abner and his friends, 2. Sam. 3.20. Salomon his seruants, 1. King. 5.15. Matthew feasted Christ and his Apostles, Matthew. 9. So did Simon the Pharisee, Luk. 7. with others many, Luk. 14.

THis verse giueth vs to see some part of the practise of Iobs life, in the wise and godly gouernment of his fa­milie: thereby to teach vs that his life well agreed with his faith and profession, and iustly deserued the former com­mendation, vers. 1.

This verse laieth before our eyes the religious care of Iob for the gouernment of his children: where these pointes are to be cōsidered.

• 1. When Iob sacrificed for his chil­dren: When the daies of banquet­ting were gone about, earlie in the morning.
• 2. How his children were prepared for the sacrifice: hee gaue charge they should prepare and sanctifie themselues.
• 3. What sacrifice he offered: Burnt offrings according to the number of them all.
• 4. What reason moued him so to sa­crifice: he feared lest they had sin­ned in their feasting.
• 5. How often did Iob so? all those times in the yere when they ban­quetted.

And when the daies of their banquetting were gone a­bout: Vaikadshem, Exod. 19.13.14. supra pag. that is, when the 7. daies of their feasting was past: for the 7. brethren did feast euery one his day, vers. 3. ther­fore here wee must vnderstand 7. daies, whether 7. daies continued, or some intermission between the feast of each brother: it is vncertaine.

Iob sent and sanctified them: that is, he sent a messen­ger vnto them, to charge them to sanctifie, to wash and purifie them selues, and so to prepare themselues by pray­er, &c. against their day of meeting to sacrifice. The word here vsed signifieth to prepare, as Numb. 11.18. but I vn­derstand [Page 137] it here, as it is vsed, Exod. 19.10.14. vers. where wee see their sanctification and preparation to heare the Lord speake contained their purification, and their absti­nence from the mariage bed, as the Apostle also doth ex­hort in the like occasion, 1. Cor. 7.4.5.6. And no doubt with all these outward things they were to pray instantly, Eccles. 4.17. that they might be fit to appeare in Gods presence for his most holy worship and seruice.

And hee rose vp earlie in the morning: The morning is a pretious time for all actions, The morning a precious time for al good actions. and specially for Gods wor­ship and seruice, and so commended by Gods spirite vnto vs, Psalm. 5, 3.55, 17.59, 16.90, 14. Iob was very care­full concerning his children: he would let passe no time, when their feast was ended, but very earlie he sought the Lord, that God might be pacified, if that by any meanes, in thought, word, or deed, they had offended him in that dangerous and loose time of feasting.

And hee offered burnt offrings according to the num­ber of them all. That is, 7. sacrifices for his seuen sonnes: howbeit some will haue 3. more for the 3. daughters: the matter is not great. The sacrifices which he offered were burnt sacrifices, hee spared no cost in his seruice and wor­ship of God: Holocauflum, what. for this kinde of sacrifice was all consumed in fire vnto God, signifying in respect of Christ that hee should bee an offering and a sacrifice of a sweete smelling sauour vnto God: Ephes. 5.2. Heb. 10.8.9.10.11.12. Iob. 42.8. And in respect of our selues, that we please not God, before we offer vp and consecrate our selues, bodies and soules, Psal. 103.1.2.3.4. and all that is within vs, by and through Iesus Christ vnto gods seruice and worship, Rom. 12.1, 2, 3.1, Thes. 5.23. Mark. 12, 33.

Q. But here it may be demanded whether these burnt offrings were knowen before the lawe? A. It is not to be doubted the seruice written in the books of Moses, and commaunded in Sinai, was prescribed of God and know­en for the sustance and principall parts of it, of the fathers [Page 138] from the beginning of the world. They had their priestes and prophets, Gen. 4 4. Heb. 11.4. The best thinges must be offered vnto God. Gen. 8.20. Iude vers. 14. and their sacrifices: for Ha­bell is sayd to offer a burnt offering vnto God of the first fruites of his sheepe, euen the fattest of them. Againe, in the time of the great deluge, they knew a distinction and difference of cleane and vncleane beasts, that is, as a lear­ned interpreter saith right well, of such beastes as might be offered, and not bee offered in sacrifice vnto God: for Noah is said euen then to offer a burnt offring vnto God. Gen. 8.21.22. But all this order of Gods worship and seruice then not written, nor Iobs time also which followed, was after­wardes more fully manifested and reuealed in Sinai, and written that Gods people might no more decline from the pure worship of God vnto superstition, and false wil-worship. And yet howe harde is it to bridle the diuelish witte of man, but that still they will worshippe either false gods, or the true God in a false manner after mans inuen­tion. Wherfore here is a most high commendation of Iob, that hauing not the worde written, but the knowledge of God and his worship by tradition and reuelation, Iob. 42.5. yet did he not decline from the true seruice and worship of God.

Sense. 1. Cor. 13.5. For Iob sayd, that is, Iob thought within himselfe,

It may be my sonnes haue sinned: Loue is not suspici­ous, thinketh no euill: yet notwithstanding loue is watch­full. Iob had no manifest cause iustlie to suspect euill in his children; yet because of the libertie that commonly is vsed in banquettings, he feareth lest by infirmitie they might fall, therefore as a wise and a carefull father, hee makes all speed to pacifie the Lords wrath with a sacrifice.

And blessed God: that is, cursed God, or blasphemed god, or thought any wicked thoughts, or intēded any way to dishonour God. The Lorde would haue his people to be so farre from blaspheming, and taking of Gods name in vaine, Note. that albeit they had a proper word wherby they could expresse this, yet had they rather vse another which did not so sound in the euill part. So they vse this worde [Page 139] of blessing, which because it is of contrary signification, Barak. we may the better know what the sense is, and what is inten­ded. This maner of speaking is vsed often, 1, King. 21, 13, and in this chapter againe, verse 11, & chap. 2, verse 9.

In their heart: That is, at leastwise inwardly in their hearts and mindes, if not more. But if Iob had knowen it otherwise, he would soone haue broken all their feasting, and would haue turned all their mirth by sharpe correcti­on into bitter mourning.

And thus did Iob all those daies. That is, hee did offer the aforesayde burnt offring alwayes, when his children thus feasted, how often soeuer they thus banquetted in the yeare.

1. The first thing to be obserued here in Iobs example, Doctrine. is how carefully he doth watch his good time for holy ex­ercises, and of al times delights most in the morning. Rea­sons to moue vs to followe Iob herein are many. 1. The example of the whole church in general, both of the Iewes and of the Gentiles: The morning, the best time for Gods ser­uice. Psal. 5.3. psal. 55.17. They had their morning and euening sacrifices: God commanded them to consecrate the first fruites of the day for his worship and seruice. 2. The exam­ples of all holy religious men, as Dauid alwaies: Heare my voice in the morning O Lorde, for in the morning will I direct me vnto thee and I will waite. 3. It is a time when the soule and all faculties thereof, when the body and all senses and partes thereof, are most fresh and most strong because of the nights rest, and therefore best able to per­forme any dutie to God or man. 4. For the morning is a time, wherein the worlde and the affaires of this life, haue not forestallen and preoccupied our senses, our hearts, minds, & affections, &c. & therefore most fit then are we and able to performe any spirituall seruice vnto God. 5. It is the first part of the day, and therefore the best part and most worthie to bee consecrate vnto God.

2. We bee taught here also how to sanctifie our selues and our families, that is, to prepare our selues with al reue­rence [Page 140] to the holy assemblies, to offer vp our spirituall seruice and sacrifices vnto God. Had they neede in elder times of such preparation by prayer, fasting, &c. to come reuerently to the Sanctuary of God: Of preparatiō before we come vnto Gods church. and haue not wee as well as they? no doubt we haue greater cause: for that al our seruice is more spirituall, and we haue greater graces, and greater meanes of faith and knowledge offered vs in the Gospell. Iob hath his children in great obedience, he sends vnto them, that is his care: they prepare themselues with all subiection and reuerence. A blessed father, godly children: The great loue and obe­dience of Iobs Children. happie children, which haue such a fa­ther. Adam, Noah, Abraham and Isaac, could not so rule two or three, as Iob could ten.

3. In their sacrifices, they were put in minde of many things for the confirmation of their faith and repentance: 1. The killing of the beast put them in minde what death they deserued. 2. The bloud shed in sacrifice, put them in minde of the bloud shedding of the Sonne of God. 3. The fire consuming it, signifieth the fire of Gods iudgement, teaching vs how Iesus Christ hath past through such a fire, wherein we had been consumed to nothing, by reason of our sinnes, if hee had not past for vs, as a blessed sacrifice most acceptable and sufficient, that could not bee consu­med.

4. What moued religious Iob to bee thus earnest, so 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 [Page 141] 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 thē, 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 [Page 142] 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.

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 [Page 143] all his might, vers. 9. 10. 11.

Now on a certaine day. That is say some, Sen [...] 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 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 [Page 144] 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 [Page 145] 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 y ^e 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 [Page 146] 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.

[Page 147]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.

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 [Page 148] 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, en [...]ginatio gladij spiritus. [Page 149] 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 thē 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.

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 [Page 150] 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 deu [...]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 Iob [...] best wea­pons against Sathan. Acts. 13.22. Rich men haue no such strength against Sathā 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 constantly against all the furies of wicked spirites. That man is praise-worthy, whome praise-worthie and wise men doe com­mend vnto vs. The Lord himselfe commendeth Iob for a religious, righteous, and faithfull seruant: So his holy pro­phet and king Dauid, I haue found Dauid the son of Iesse, a man after mine own heart, which will do all things that I will. And thus we see how the Lorde delighteth in them which feare him, and attend vpon his mercie: the Lorde loueth the righteous: his eyes are euer vpon them, and his [Page 151] eares open to their crie: and therefore hee thus cheereth them in another place: Bee glad ye righteous, Psa. 32. ver. vlt. and reioyce ye that be of an vpright heart.

These three verses contain Sathans an­swer vnto the Lords last question con­cerning Iob: wherin we may consider

• 1. Sathans proposition and scope: it is to proue Iob an hypocrite.
• 2. His con­firmation by bold asserti­ons, which are these:
  • 1. Iob feareth God to the end, to preserue his state and prospe­ritie in this life, vers. 9.
  • 2. Hee cannot bee tried by temptations, because of the hedge of Gods prouidence rounde aboute him,
    Gregor in Iob cap. 1.5.5. Versuta asser­tione menti­ens, quod non ad vsum domi­ni substantiam possideret, sed ad vsum sub­stantia, domi­nā coleret. This argu­ment might serue against Sathan.
    vers. 10.
  • 3. Sathans strong asseueration: if the crosse be layde vpon him, he will assuredly blaspheme, vers. 11.

Verse 9. Doth Iob feare God for nothing? That is, is not Iob well rewarded for his seruice, for his feare, for his faith, for his loue and obedience? q. d. hee loues not thee, but his hire, hee is a right mercenary, hee loues not thee, [Page 152] but for his bellie sake, for his ease, for his gaine and profite he reapes dayly, and receiues from thee: thou hast giuen him riches at will, ease, children, honour, and great pros­peritie, therefore what cause hath hee to offende thee, or what occasion to fall from thee?

Doctrine. 1. Here may we learne many thinges concerning our most bloodie enemie Sathan: first, howe hee rageth and stormeth against vs, and enuieth our Sathā watch­eth vs in all places, open & secreet. Iames. 2.19. ease, and welfare in this present worlde: no maruell then if he so fight against our euerlasting saluation. Hee and hs instruments haue e­uer grudged and spurned, when Gods people had any poore portion or blessing in this life. Malicious & enuious Sathan grudg­eth that Gods people haue a­ny blessings here on earth. And as for the wic­ked, the Lorde filleth them with the treasures of this life, Psalm. 17.18. and yet can neuer be satisfied.

2. Note what a bitter and a bloodie accuser hee is a­gainst the holy saintes of God. Our great Lord and cap­taine hath Col 2.15. Ephe. 4.14. Gen. 3.2. spoyled him of all his might and power, and broken all his strength, yet still he accuseth Gods children, fighting against them, albeit euer foyled by them. Like as in the beginning hee did accuse God of enuie vnto man: so did he euer since accuse man vnto God, Reue. 12. verse 10.11. Zac. 3.1.2.3. The accuser of our brethren is cast downe, which accused them before our God day and night: but they o­uercame him by the blood of the Lambe, and by the word of their testimonie, and they loued not their liues vnto the death. This is also taught vs by Zacharie, that Sathan stands impudently before the Lord striuing against Christ and his Church, and Christ prayeth for his people against him. The Lord (sayth Christ) reproue thee O Sathan: euen the Lorde that hath chosen Ierusalem reproue thee. This was euer his practise against the faithfull to accuse them falsely, Act. 18.13. All false accu­sers learne here what spirit raigneth in you. Reuel. 2.10. and Christ himselfe, Luk. 23.10. No coherence in their testimonies: and against Stephen, Act. 6.13.14. This man ceaseth not to speak blasphemous words against this holy place and the law. This spirit raged in the Iewes against Paul, before Gal. 10. This followe perswa­deth [Page 153] men to worship God contrary to the law. And in Ter­tullus, and the high priest before Felix: Certainly we haue found this man a pestilent fellow, and a mouer of sedition, among all the Iewes, throughout the world, and chiefe maintainer of the sect of the Nazarites. So they did call the Christians scornefully, as if Christ came from Naza­reth, and were a Galilean, as Iulian and many wretches called him: for the Galileans were thought to be a brutish and prophane people: reade Io. 1.46. and chap. 7. 52.

3. Note here the malice and poyson of this Dragon, he could not deny, but that Iob was a good man, yet hee dissembleth as if hee saw no such vprightnes in him, Sathan dis­sembleth what he seeth & knoweth to be in Iob. but such as would prooue meere counterfeit, if hee were well tried: he hath some shew of holines, graunt it, but it is for his bellies sake: he loues his ease, his glorie, his prosperitie, his 500. yoke of oxen, his 7000. sheep, his 3000. camels, and his great substance more than thee. Be carefull to rule thine affections & take heede of the corruptions of thine hearte: neuer flatter thyselfe by o­ther mens sins. Such are the practises and speeches of all dissembling and carnall hy­pocrites, Sathans instruments, when they cannot deny the open and manifest trueth, yet they will oppugne it and thwart it on the one side or the other. Such be al false pro­fessors, which compare and consider of all mens hearts, feare and faith, by themselues, and say: let them be holy as they please, yet wee knowe what they bee, they haue no more integritie, nor puritie then ourselues, &c.

4. Againe, here note the impudencie of Sathan: if he dare bee so bolde in Gods presence, and as it were to his face, so to resist his great maiestie, The impudē ­cy of Sathan to disgrace that man whom the almightie God com­mendeth to his face. what is his rage and his impudencie before the creatures? for hauing so heard the Lord himselfe to commend Iob, as we heard: when hee doth on this manner so bitterly accuse Iob, what doth he els but accuse God of ignorance, and reprooue him as a lyer. The Lord sayth, Iob is sound: Sathan denyes it to his face, and sayth he is a broken vessell. This was his impu­dencie in paradise, that he would so blasphemously speak [Page 154] euill and disgrace the Lord himselfe.

5. Sathan here telleth vs, that aduersitie and pouertie is one speciall meanes whereby he causeth Gods people to stumble and to offend against their God. An high and rich estate is as dangerous for sinners, as a poore and base estate: for Sathan can as easily strangle and infatuate them with riches, as he can amaze and pinch these with pouer­tie. And yet for this cause the Prophet prayeth wisely: Two things haue I required of thee, Pro. 31.7.8.9.10. deny me them not be­fore I dye: remoue farre from me vanitie and lyes: feede me with foode conuenient for me: least I bee full and deny thee, and say, who is the Lord? or least I bee poore and steale, and take the name of my God in vaine. If wee haue not faith and patience in afflictions, let vs here learne of Sathan, all our seruice in prosperitie was but counterfeit. Prouer. 24.10. If thou be faint in the day of aduersitie, thy strength is small.

HAst not thou made an hedge? This hedge that Sathan so enuieth and stormeth against, is the blessed protec­tion and prouidence of the almightie, first common to all Gods people, as Zachary speaketh, chap. 2. 5. I, sayth the Lord, will be vnto her a wall of fire round about. The wicked spirits fight against vs but we haue greater strēgth with vs, the holy spirit, & blessed Angels. The faithfull-haue a blessed protection a­gainst wicked spirites by Gods holy Angels. Psal. 34.7. Psa. 91.11.12. For so it is writ­ten Heb. 1.14. The good Angels are ministring spirits, sent forth to minister, for their sakes which shall be heires of saluatiō. And the Psalmist sayth: The Angel of the Lord pitcheth round about them that feare him, and deliuereth them. And againe: He shall giue his Angels charge ouer thee to keepe thee in all thy wayes, they shall beare thee in their hands, that thou hurt not thy foote against a stone. This is the hedge which keepeth backe Sathan from vs. The like matter containe all those sweete metaphors in Scripture, where God is called: 1. Our buckler and shield. 2. Our rampier and bulwark. 3. Our tower and fortresse: &c.

Thou hast blessed the worke of his hands. The meaning is not that Iob did exercise any manuall trade or facultie, &c but by this manner of speaking, the Hebrues vnder­stand all their affayres, all actions of bodie and minde, &c. q. d. Thou hast euer giuen him good successe, and by thee he prospereth in all things. This is that which Moses praieth for: Psalm. 90.17. Reade cap. 29. and 31. Let the beautie of the Lord our God bee vpon vs, and direct thou the worke of our hands vpon vs, euen direct the worke of our hands.

And his substance is increased. His sheepe and camels [Page 156] are multiplied into thousands, his asses and his oxen into many hundreds.

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 [Page 162] 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 shalbe 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 in­treate the great Lord which sent them, to commaund and driue them away from vs. Sathan makes great sute for a commission to be sealed vnto him before he can hurt anie of the faithfull, and yet all his labour could not preuaile, but y ^t God had decreed it hefore Sathan came in presence.

3. Wee learne heere in speciall manner what bloodie hearts and deadly hatred these wicked spirits haue against all the righteous and religious people of God: Sathan is not so forward to afflict the wic­ked, as to Plague the good people of God. 1 King. 22.19. for wee see [...]ere that to afflict this holy man, he first offereth himselfe, [...]triueth, and (as it were) perswadeth, and moueth the Lord [...]fter his maner against Iob: But for the execution of gods [...]udgements in this life vpon the wicked, hee is called and [...]ited before, he offereth himselfe thereunto, as in the storie [...]nd vision of Micheas against Achab, the holy Ghost hath [...]est in record for our instruction.

4. Let vs learne here of Sathan what witchcraft is, namely, the stretching forth of Gods hand vpon vs, or anie [Page 164] outward blessings giuen of God vnto vs: when wicked spirits are sent with commission from the Lord against vs, either immediatly by themselues, or by the secret and vn­knowne practises of witches and sorcerers. Wherefore a­gaine here we be warned by Sathan himselfe, not so to cast our eyes vpon these base and vile instruments of the diuell, nor vpon Sathan and his arts, but in all such extre­mities and miseries to turne speedily to the chiefe Lord, who hath sent Sathan with this commission against vs. Such as rage against witches, and scratch them, & adiure wicked spirits, are much like our common hacksters and swearing ruffians, which when the Lord Maiors Sargeant shall arrest, presently they rage, sweare, and driue at the Sargeant to kill him: whereas they should labour rather to pacifie the chief Magistrate, and to satisfie lawes which they haue broken. Wherefore in these cases let vs wearie the Lord with supplications and teares, till hee withdraw his hand from vs, or graunt vs some speciall comfort to beare his fatherly corrections vppon vs. So doing wee shall auoyde many sinnes, which the wicked ignorant people doe fall into by sundry illusions of Sathan, but spe­cially by witchcraft. That one example of Saul is ordai­ned of God, to warne and to instruct for euer all Gods people. First in Samuels time he is a great professor of ho­lie religion: then after his death he doth renounce the ho­lie word. 3. He persecutes the Prophets. 4. He seekes for witches. 1. Sam. 28.7.20. 1. Chro. 10.13.14. 5. Sathan by meanes of the witch offers himselfe to bee adored. 6. Saul receiues the diuels speeches as the holy oracles of God. 7. Lastly, Saul was slaine for consul­ting with Sathan and witches.

5. Againe here obserue the deadly malice of Sathan: he would not haue the Lord to smite some one thing, or some fewe things of Iobs substance and blessings: for he knew a little affliction could not so amaze Iob as he de­sired. Let vnbeleeuers and wicked men leese but the least part, any dramme of their substance, Sathan can driue [Page 165] them where him list a whoring after witches, &c. but hee knowes the faithfull are not so soone carried away to his practises: therefore he moues the Lord with all his might to smite both man and beast, al that he hath on euery side. Wee see daily the mercies of the wicked are cruell, Pro. 12.10. as the wise man speaketh. Such wee see is Sathan their father a murtherer from the beginning. [...]oh 8.44. He hath euer had a hand in all bloudshed from the beginning. Math. 8.31. Hee greatly reioy­ceth in the destruction of man and beast, 1. Thes. 2.9. as wee see in the storie of the Gadarenites, but principally he desireth mans euerlasting perdition and destruction both of bodie and soule.

6. Againe, wee are to note Sathans rage and furie a­gainst Iob: he is readie to vndergoe any plague, curse, Some impre­cetion is to be vnderstood necessarily. or vengeance of God, if Iob blaspheme not the Lord to his face. Hence wee learne whence come those rayling and cursed speeches of men, which in their mad furie feare not, no more then Sathan to call for all the plagues and curses of God vpon themselues and others. Vpon themselues: as would I were hangd, or would I were damd in hell, but J will doe so and so, &c. Cursing of others: a plague of God light on thee, and the like horrible speeches, which pagans would feare to vtter. We haue a notable example in the scripture, Acts. 23.10. [...]. They did cause themselues: or gaue them­selues to the deuill, except they brought their diuellish purpose to passe. how Sathans schollers imitate well their master for this point. For the wicked bloudy Iewes which would haue murdered Paul, they bound themselues with a curse, (or an oth) saying, that they would neither eate nor drinke before they had killed Paul. But Sathan and the Iewes were deceiued, for the Lord deliuered his seruant, and the diuell and his instruments against both were confounded in their practises.

7. Lastly, here note diligently what the ende is of all Sathans practises, temptations, arts, faculties, and strata­gems whatsoeuer: his onely desire is that God might bee blasphemed by his elect people, that they renounce God, renounce the holy trueth, and pure religion. This Christ signifieth vnto Peter when he sayth: Simon, Simon, behold [Page 166] Sathan hath desired to winow you as wheate. Luk. 22.31. And surely Sathan came neere him, & gaue him many great wounds, and had not Christ mightily kept him, he had fallen away vndoubtedly from the liuing God. For in his second de­niall of Christ he Math. 26.71. Mar. 14 69.70. began to blaspheme, and to renounce Christ with an oath, and yet weake was the instrument which came against him, it was but the voyce of a dam­sell. But when he was the third time a little more prest, he was soone neer opprest by Sathan and his instruments the wicked priests: for he began then to curse himselfe, and to sweare, saying, I know not the man.

Sathan here considers what we are of our selues: wee be indeede fleeting and wauering as the water. But Sa­than forgets or knowes not Gods power, Sathan and all wicked men measure other men & Iudge of other men by themselues. and the power of Christ, Phil. 4.13. dwelling in vs. Hee seeth it other­whiles and hath experience of it in the faithful, and yet for all that he knoweth it not. No more do the wicked know the graces and working of Gods spirit in his children, and therefore they thinke often they bee distempered with strange humours, as themselues melancholie, &c.

Q. What speciall causes, sinnes, or euils cause the wic­ked to blaspheme God?

A. First, pride of heart causeth a wicked man to de­spise and blaspheme the glorious name of God: as in Pha­raoh, Exod 7.14.23. a proude 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.

[Page 167]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.

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 grā ­ted: 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 cō ­sultation.
• 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, [Page 169] 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 [Page 170] 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 to touch his person: when therefore all our blessings are taken away from vs, let vs not despaire, or be broken with sorrowe, or fall away from the liuing God, for he fatherly regardeth vs, and careth for vs, what changes soeuer bee vpon vs, yet his loue is neuer changed. The blessings of this life, how often are they ta­ken away from the best beloued children we see, and yet the heauenly fathers loue neuer changed. Wherefore let vs sleepe in our fathers bosome, howsoeuer things present faile vs. Iacob slept at ease in the cold night in the fieldes, and had but a stone vnder his head for his boulster, Gene. 28.11. Elias counted himselfe well dieted with a cake bakte on the coales, and a pot of water, 1. King. 19.6. Iohn was poorely apparelled with camels haire, and nourished with locustes and wilde hony, Matth. 3.4. The Apostles how are they satisfied with barlie bread, two or three fi­shes broyled on coales with a little water? Daniel and his companions were fed with hearbes, and Iesus Christ the Lorde himselfe had not where to rest his head, and yet all these did liue by faith, and fainted not when outwarde meanes failed them.

3. We be taught how the Lord in afflictions hath a spe­ciall eye to our strength, 1. Cor. 10.13. he first beginneth with Iobs substance and externall things, thereby to exer­cise his faith and patience, before he comes vpon him with greater assaultes against his person. And out of all doubt [Page 171] Iob was of exceeding grace and strength, (as after shall appeare) that could so patiently beare all such crosses. This manner of proceeding wee see in the Apostles: first, We be impati­ent in light af­flictions. The Lord pro­ceeds with vs according to our strength by degrees. the Lord bridled the rage of their enemies: Feare came on e­uery soule: Act. 2.43. Secondly, Sathan had authoritie to cast them into prison, Reuel. 2.10. but not yet to goe be­yond menacings and threates, Acts 4.18. After all this Sathan receiues yet from the Lord greater libertie euen to murder, and to shed the bloud of Gods saintes, as of Ste­phen, Acts 7. first, and of Iames after, and so of many thou­sands in that age and in the ages following, as the stories of the Church haue well and truly recorded: look as god dealeth or giueth vs of his owne strength, so doth he exer­cise vs with temptations, which thing we are sure is not a­gainst our profite, albeit otherwhiles the Lorde himselfe only knoweth wherefore he tryeth vs. Thus the Lord wor­keth where he giueth greatest graces: for like as a man can neuer shew such workmāship in a little shop, as in a large and great one, where he may haue stuffe & store of work­men, &c. euen so the Lord in his great works in Abraham and Iob, and the like: The Lord tryed them to the vtter­most, to the ende that when wee compare our selues with them, we maybe ashamed, seeing we be not able to suffer any affliction, be it neuer so light.

4. There is great difference between this commission against Iob, and that which was granted against Achab. Wherein, or in how many poynts the diuels cōmissi­on against Iob and Achab do differ. There the prophet seeth the Lorde to sitte as it were in a chayre of estate, and to speake first himselfe, Where shall J find a lying spirit to goe and deceiue Achab? So the Lord calleth for a fit instrument to execute iust vengeance vp­on that hypocrite. First, there we see then when the Lord meaneth to punish the wicked, he doth not expect sathans motiues and perswasions, but preuenteth him: But when hee tryeth his children, hee permitteth Sathan first to ac­cuse them, for therein the deuil wearieth himselfe. Second­ly, note another difference betweene Iob and Achab: The [Page 172] Lorde there calleth for a spirite of delusion to fill Achabs soule with errors, It is a faire greater plague for a man to be blind and ignorant in his soule & to be full of error & an fidelitie as Achab and Diues was, and papists thē to bee full of botches & boyls in his bo­dy as Lazarus and Iob were. and so to plague him spiritually: Who (sayth the Lord) shall entise Achab, or perswade and de­ceiue Achab? A wicked spirit answered, I will entise him, I will goe and be a false spirite in the mouth of all his pro­phets. There is no plague or iudgement sent from God, and executed vpon men so dangerous, as these spirituall illusions whereby vnconstant and vnbeleeuing hearts and minds are caryed away by vncleane spirits. This plague is threatned for the long contempt and abuse of Gods holy truth, Because they receiued not the loue of the truth, that they might bee saued, therefore God shall send them strong delusions, that they should beleeue lies, that all they might be damned which beleeue not the trueth, but had pleasure in vnrighteousnes. If such as despise the pure light of na­ture bee giuen ouer to Sathans effectuall working, to bee confounded and amazed, Rom. 1.28. How much more they which despise that bright shining grace which brin­geth saluation, see Tit. 2.11. Hebr. 2.5. Ephes 4.18.19. These bee the steps vnto the reprobate sense, threatned so often vnto sinners for the contempt of Gods holy trueth. And thus fearefully was Sathan sent against Achab to plague him in his soule, but here is no such thing granted vnto the wicked spirite against holy Iob. Let Sathan de­uour all our substance (if God so please) yet if the Lorde keepe our persons in peace, let vs lifte vp pure hearts and hands to be thankfull vnto the almighty for his most gra­cious clemencie. Pray alwaies heartely a­gainst illusions of Sathan as did Agur: Re­moue from me vanitie and lies. Pro 30.8. 2. Chro. 21.1. 2. Sam. 11. Luke. 22. And if Sathan haue libertie to proceed against our bodies, yet if the Lord keep our soules that we bee not spiritually plagued and dulled by his suggestions, we shall through Christ giue Sathan the foyle in the ende.

Question. But Sathan smites also sometimes the faith­full in their soules and minds, as well as in body & goods?

Answ. No doubt they are humbled often by wicked spirites sent purposely from the Lorde to shake and buffet them lest they swel with any spirituall pride. For this cause [Page 173] the Apostle was spiritually exercised by Sathan, the mes­senger of Sathan was sent to buffet him (sayth he) lest hee should glory in himselfe or be exalted: and this messenger he calles a pricke in the flesh, whereby I vnderstand all the galles, greefes, and prickes in soule and minde, 2. Cor. 12.7. Num. 33.55. Iudg. 2.3. which Sa­than gaue the holy Apostle by reproches, wants, persecu­tions, and other greeuances in the worlde, for so hee see­meth to expound himselfe in the 10. verse following.

5. Let vs learne here by this wicked spirite, to be dili­gent in our seuerall functions: his paine is great, hee is restlesse to doe euill: so let vs with all sedulitie striue to doe all the good wee can. The good father Latimer was wont to propound this example of the deuill to the sloth­full and idle B. and watchmen of his time: shewing how the deuill was euer resident, teaching, admonishing, in­structing, and watching with al care possible for his flock, and so were not the B. therefore sayd lie, the deuill was the most carefull, and watchfullest B. in the land.

Here Sathan we see makes speed to execute Gods will, but with an euill purpose, far vnlike the holy angels which are sayd also to haue wings, that is, to serue the Lord with all cheerefulnes and readines, Psal. 103. but these doe it faithfully in obeying truly the holy voice of his word.

NOw followeth the execution of Sathans commission, which is the second braunch of the third part of this [Page 174] chapter, and here wee shall see how Sathan in one day de­stroyed and robbed Iob of all that euer hee had in all his great substance, farre or neere about him. This execution vpon Iob, containeth 4. speciall calamities, whereby Sa­than purposed to amaze and breake his heart.

And on a day. That is, when one of the dayes appoin­ted for banketting, supra vers 4. by the brethren, for their godly solace, mutuall edification and comfort, was come: then Sathan hauing obtained the foresayd commission, hee thinkes it the fittest time to play all his tragedie, and with all policie to set foorth his stratagems as it were in one instant of time, that so hee might the rather oppresse Iob suddenly.

When his sonnes and daughters were eating and drink­ing wine. That is, whē they were feasting after their won­ted manner, as is before shewed: Wine is here vsed tro­pically for the banket it selfe, part for the whole: for that wine was no more their ordinarie drinke then in those parts, where was plentie of wine, then it is with vs, where we haue it by transportation onely; nay I thinke lesse or­dinary and vsuall with them then with vs. Their common drinke was water, and is in those parts to this day.

In their eldest brothers house. That is, the eldest bro­thers day, All Iobs cala­mities fell vp­on him in one day: Sathan could haue robd him of his oxen in one daye, of his sheep ano­ther daye: but he thought not that waye best for his ad­uantage. as vers. 5. was now come about. This was a spe­ciall solemne feast day no doubt.

This verse againe teacheth vs:

1. How bloudie Sathan, is full of policie, and how di­ligent to watch his fittest time to doe a mischiefe. Hee would not gladly spare Iob one day, but for that he is sure to doe the greater hurt, and to bee more like to wounde deeply Iobs heart, he prepares all his instruments & wea­pons, to let flye all at once against the Lords champion; fire and winds, Chaldees and Sabeans rush violently, and all in one speciall day, when Iob thought least of any ca­lamitie, when his children were solacing themselues mu­tually in their honest mirth: and Iob no doubt comfor­ting [Page 175] himselfe in his owne house in like manner.

2. Sathan may be let loose against vs in time of feasting: If these holy men, which were so faultlesse in their feasting, and ouer whom their good father did so watch and ward alwaies carefully, were strangely murdered by Sathan in their feast day: let vs at all times watch and ward, Take heede to thy selfe in mirth and feasting. and spe­cially when our mirth is greatest, for the like euils may light vpon vs more iustly in these sinfull daies, then vpon these religious men in those times. Most truely did the preacher speake, Eccles. 7.4. It is better to goe to the house of mourning, then to the house of feasting, Dan. 5. Mar. 6.20. because that is the ende of all men, and the liuing shall lay it to his heart. Remember the examples of Beltashar and Herod spor­ting themselues in sinne.

This messenger say the Rabbins, was a wicked spirit: but it is most like hee was one of Iobs seruaunts, which did at­tend vpon Iobs husbandrie: hee seeing the great losse his master had by theeues made haste to tell him, to stirre vp some meanes to pursue the theeues, &c.

The oxen were plowing, and the asses feeding by them. The messenger assureth his master first of his fellow-ser­uants fidelitie, they were carefully tending their busines, when the theeues came violently vpon them: q. d. They seruaunts were not feasting or sporting themselues, they were not slothfull or sleepie, they were not absent about their owne affaires, &c. but wee were all occupied in our seuerall places, some plowing, some grasing and feeding our cattell carefully when this great euill fell vpon vs. A­gaine he sheweth how the oxen were plowing, they were in labour, very beneficiall beastes. Boues arabant (sayth Gregorie vppon Iob) vt memorato fructu operis, causa crescat doloris: The oxen were plowing: this benefite is mētioned for the increase of Iobs grief. And for this cause sayeth hee also, that Non solum asinae, sed asinae faetae [Page 176] rapta referuntur. Apud [...]. Graecos. The Greeke translation sayth, they were not asses onely, which were stollen, but asses great with young.

And the Sabeans: That is, that wilde and sauage peo­ple of Arabia, which liue by theft, robbery, and spoyle of men. Hic nascitur thus, vnde vir­gil Centum­què Sabaeo thu­re calent arae. This wicked people came of Sheba, nephew to Ke­turah, Gen. 25.3. and Abraham. There is another coun­trie of like name, Sheba, of Seba, Chus sonne, Gen. 10.7. nephew to cursed Cham: hence came the Queene to Sa­lomon, 1. King. 10.1. and Candaces eunuch vp to Ierusa­lem to worship, Act. 8.27.

Came violently. These bloudie theeues and robbers came suddenly vpon vs vnprouided and vnarmed, yet wee resisted them, notwithstanding they were so strong, but they haue slaine all thy seruants.

And tooke them awaye. That is, the aforesayd oxen, 500. yoke of oxen, and the asses, 500. asses, they droue all these away when they had slaine thy seruants.

They haue slaine thy seruants with the edge of the sword. That is, these wicked theeues were all mercilesse, they haue murdered all thy seruants: like Phrase, Luk. 21.24. Psalm. 63.10. Heb. 11.34.

And I onely am escaped alone to tell thee. That is, I did not flie onely to saue life, but seeing all my fellowes slaine, and al the cattel in danger to be lost, and mine own life in­dangered, to saue the one or the other, or both if it may be, I am now come by Gods good prouidence to tel thee, that thou maist pursue and followe after them with all the power and speed that may be.

1. The 14. verse teacheth vs, how neer Sathan may be in this world vnto vs, whē we think him furthest off: if this wicked spirit may thus rush vpon Gods good people whē they are well occupied in their lawfull vocation, place, and charge: what maruell is it, if hee bee let loose against the wicked and slothfull men which lie and sleepe in idlenesse and in sinne. Peter thought little Sathan had been so neere [Page 177] when he warned his master louingly, Let Sathan e­uer find vs wel occupied. to spare and to pitie himselfe, Math. 16.23. and when hee promised so confi­dently that hee would dye with his master, Matth. 26.33. Iohn 15.37. Sathan lyeth in waite for vs euery where, Sathan shames Dauid in his slothfulnes. 2. Sam. 11.2. hee is an olde serpent, 2. Cor. 11.3. Reuel. 12.9.10. and by all his artes seeketh to circumuent vs, to vnderprie vs, 2. Cor. 2.10.11. & to deuour vs (as here we see) by all the meanes he can, 1. Peter 5.8. Therefore let vs put on our compleat armour euery day, Ephe 6. 1. Thes. 5.

2. Here againe the Lord aduertiseth vs what need we haue to be garded continually by the holy Angels of God. Psal. 3.8.91.11.12. Sathan is our common aduersarie, but the Lord hath ap­pointed his good Angels to preserue vs, otherwise both we and our substance should bee consumed euery day, euerie moment of the day.

The 15. verse teacheth vs: Theeues and robbers Sathās speciall hands and instrumēts to worke by.

1. How Sathan maketh the children of rebellion his vassals and slaues to serue him and to worke his will. Here is no mention made of Sathan, yet all this murder and theft by the Sabeans came from him as the chiefe head, for that bloudie and cruell spirit, worketh spiritually, inuisibly, and strangely in all the children of rebellion, Ephe. 2.2. It is hard to demonstrate in what manner Sathan worketh in the wicked, because the scripture, When this packe com­meth against vs let vs remēber then that Sa­than is let loose to proue vs. No mercy with Sathan and his instru­ments, if the Lord rebuke them not they murder all. Gen. 45.5. as here so elsewhere doth not so cleerely reueale it. But the scriptures full often beate into our eares that Sathan is neere vs and worketh in the vnbeleeuers, to the end we might watch and resist him by faith and prayer, Iam. 4.7.

2. We see here there is no mercie with Sathan and his instruments, if the Lord stay not their rage. Sathan had leaue and commission granted, hee would haue all Iobs seruants murdered, theeues and robbers were readie to ex­ecute: and so bee also this crue, but the Lord often cuttes them all short. Sathan would haue murdered Ioseph by his brethren, but God rebuked him, and bridled them. God (saith he) sent me hither for your preseruation. So Sa­than [Page 178] than and Saul his instrument sought euery day to murder Dauid, 1. Sam. 23.14. But GOD deliuered him out of his hand. Let vs learne to rest quietly by faith in the Lords sweete protecti­on. vse. Psal. 91.1. And Dauid himselfe so long as hee was caryed away with the spirite of whoredome and murder, hee shewed himselfe a most mercilesse man, It is a great comforte for a man in miserie to haue some louing friends about him, a good wife or a good child, or some good faithful seruāt: but Iob had none of all these: No doubt Sathan slew al the best seruants and left the worst aliue. hee spared not his owne best beloued seruant good Vriah the proselyte.

3. Sathan did rob Iob of all his faithfull children, and best seruants, which might comfort him in his miserie, but he leaues him some fewe hirelings which hee knew would be meete instruments to scorne him and molest him in his afflictions. Hee complaineth of a number such wretches (which were about him) to whom hee had done good of­ten, Children of fooles or of villaines, or without name, or of an euill name, more vile then the earth, now I am their song and their talke, (saith he) they whose fathers I haue refused to set with the dogges of my flockes. And yet was he a father to all the poore and fatherlesse.

4. We may learne here againe how artificially Sathan prouides to wound Iobs hart: hee kils al this companie ex­cepting this messenger. If none had beene left to make re­lation of this stratageme, Sathan artifi­cially playes his parts a­gainst Iob, giues him no rest or inter­mission till al the tragedy be ended. Iob had not knowen (it may be) this euill for some daies after, in which time he might haue recouered some strength by prayer, & otherwise by some good meanes from the Lord. For this cause Sathan striues to play all the partes of this tragedie in such good order in one day, as that it may most amaze Iob in beholding it, and fill his heart with sorrowe and griefe without any ease or intermission.

ANd while he was yet speaking, &c. Before the first mes­senger had ended his message, another seruant came with the like or worse newes.

The fire of Like phrase. Gen. 50.8. Ionas. 3.3. God is fallen from the heauen. That is, a strange fire, or some sudden flashes of lightning in a grie­uous tempest, a fire which had some secret and diuine cau­ses, He speaks after the common manner of speaking: the people thinke those fiery meteors which are bred in the highest region of the aire, come from heauen. God sent it, wee knowe not how it came from aboue the heauens or highest region of the aire: or the fire of God, that is, a most great and strange fire, as Psalm. 36.6. Thy righteousnes is like the mountaines of God: that is, most great and mightie mountaines.

And hath burnt vp the sheepe. That is, this cruell fire hath destroied and deuoured thy 7000. sheep & seruants: they be all consumed to ashes. And I only by some diuine and speciall prouidence of God am escaped to tell thee.

1. This verse againe teacheth vs first the subtiltie of our common enemie, the great dragon that old serpent: Doctrine. hee hath begunne his tragedie, hee hath begunne to wound Iobs heart, Iob is an old souldier and therefore must be beaten downe all at once, before he can recouer any strength. hee will now giue him no time to gather newe strength. He knowes Iob an old souldier which must be beaten downe all at once, otherwise all his labour is lost. For might Iob haue some rest to turne to God by prayer, (before hee bee so broken and amazed as hee knowes not where to 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 [Page 180] 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 [Page 181] 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.

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 [Page 182] 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 vpon the East side of Iurie, betweene Baby­lon and Arabia, Iere. 50.10. and 51.4.

3. Here againe as in the former verse, we may see how bloudthirstie Sathan is, and all his speciall instruments. Great theeues and robbers, in whom Sathan ruleth and rageth, they haue no mercie. There are some sort of base and poore theeues in the world, which saith Salomon men despise not, because they steale for hunger and to preserue [Page 183] life. A number of these poore wretches dye with vs: Theeues and robbers sathās instruments. but the great master theeues, Sathans speciall instruments, which robbe and spoyle and sport themselues in euill, and shed bloud full often most desperatly, they will euer finde some fauour, and meanes to escape racke and gibbet, or some one cloake or other, to couer all their bloudie prac­tises.

THe 18. verse, as before vers. 13. They banketted euery one his day, vers. 4. Now the day came by course to be the eldest sonnes day, which peraduenture had more sub­stance and wealth, and therefore better prouided for such a feast then all the rest could be. Synecdoche.

Drinking wine. That is, banketting together, a part of their banket for the whole. Wine was not then their ordi­nary drinke, no more then with vs: but in feasting, and meeting of friends, they drink wine for their comfort, &c.

There came a great wind. The diuel stirred vp a strange tempest of winde against Iob. Wicked spirits are maruei­lous cunning to winde themselues into all natural causes, The wicked spirits are very artificiall in all regions and partes of the aire, to stir vp meteors, and such like im­perfect bodies and to effect many things by them, as the Lord shal com­mand or permit them. They work in the fierie region, and can stirre vp Comets and blasing starres there: they work in the watrie region, and can stirre vp lightnings & thun­der there: and in the lowest region, and can gather toge­ther the moyst vapors and hot exhalations, and so temper them, that they may cause great windes and tempests, as the Lord shall permit them. Senec. natur. 7. lib. 5. cap. 1. [Page 184] Ventus esse fluens aer in vnam partem, &c. Like as the sea flowes by some secret instinct of nature, so the ayre is pur­ged by windes breeding of hot exhalations and colde va­pours in some one parte, whence they are driuen also into that parte of the ayre which is emptiest of all such matter.

From beyond the wildernesse. That is, this winde had a fit place whence it might rush violently vpon Iobs house, as in a champion and open countrie.

And smote the foure corners of the house. This is a strange winde that can strike foure corners of a house: for no ordinary windes can hurt, It is a strange wynde that can strike 4. corners of a house at one time. but that side of the house which hath an aspect vnto those poynts and parts of the world where the winde is bred, and whence it bloweth. If from the South, the South part of the house is most batte­red: if from the North, the North part of the house is most indangered, &c. But this was such a tempest as ouerturned the whole frame of the house in one instant.

Which fell vpon the children. That is, all thy sonnes and daughters banketting in the same house are dead, with the fall of that house vpon them.

This plague came more neere Iobs heart, and was more grieuous then all the rest. What circum­stances shew the greatnes of Iobs last ca­lamitie. Sathan meanes now to dispatch him, and vtterly to confound him. Circumstances which shew the grieuousnes and greatnes of this calamitie are these. First the good father here hath no losse, as before of beasts and mercenaries onely, but now all his most deere and sweete children are swept away from him, as it were, with one beesome of destruction in one moment of time. Could Dauid so weepe for a cursed Absalom, 2. Sam. 18.53. how much more Iob for his religious and godly children? Could Ia­cob so heauily mourne for one good Ioseph, and shall not Iob haue farre greater cause of lamentation for ten and for all? 2. This mischiefe was sudden and was strange, and they were in their mirth, and thought little of sorrow, much lesse of any death at that time. This no doubt great­ly [Page 185] grieued his heart that they were so straungely in their mirth time destroyed: for this made the wicked speake freely against him and his children. 3. This euent could no way be seene to fall out for any defect, want, or weake­nes in the house, Iob was well assured, and therefore hee seeth herein a speciall hande of GOD set against him. 4. Lastly, the number must grieue him, all his children, all his good and faithfull seruants, foure only excepted.

Here 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 cō ­firmed 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 case, for thou delightest to follow them in their man­ners contrarie to the lawe of God. He fell downe & wor­shipped. That is, he worshipped God: the same worde is vsed, Gen. 22.5. Venishtacaueh, Exod. 20.5. loe Tishta­chaueh of Shachak, to bow or to be humbled. Hee hum­bled himselfe in great sorrow and lamentation, preparing himselfe to worship God, &c.

First, here we haue set before vs the wonderfull grace, Doctrine. faith, and patience of this man of God, Iobs plagues driue him not from God, but cause him to drawe more nere and to cast himselfe downe at Gods feete. that he might bee a noble president for all Gods people throughout all gene­rations. He hard with great quietnes of minde the first, se­cond and third message, the fourth greatly humbled him indeed, yet so as it caused him not to goe from the Lorde, but to draw more neere vnto him according to the Lords charge often, Psalm. 50.14.15.

We see the wicked if they lose but a crum of their great substance, what a rage they are in, yea some soone broken witted, and broken hearted, for that this beastly carnall sorrow breeds death of bodie and soule. Examples cleere [Page 190] this point, Nabal, that foolish worldling according to his name, 2. Cor. 7.9.10. so was his heart: for a handfull of his wealth which he knew, not to be lost, but in his bad iudgement mispent, it is sayd, 1. Sam. 25.37. his hart died within him, and he was like a stone. And Achab could be sicke, because he could not vniustly and wrongfully get another mans possession, 1. King 21.5. The wicked in extremities e­ther break heart, wit &c. or seeke vn­lawfull means. He lay vpon his bed, and turned his face, and would eate no bread. And in this case the wicked are so disquieted alwaies, that they will to witches roundly as did Saul, and worship the de­uill himselfe for the vaine trash of this life. Nabuchadnez­zar, when his heart was disquieted, hee thought best ease was by sorcerers, The afflictions of the faithful. Dan. 2.2. euen so did Pharaoh also, hee sought his inchaunters, and the more afflictions the worse was he, and the more hardned in his heart, Exod. 6.7.8.9.10. chap. The sunne softens the waxe and hardens the claye. Gen. 37.35. 2. Sam. 18.33. We must mourne for our deare freinds depar­ted, but we must not fol­lowe the pa­gans in mour­ning for the dead. The godly they beare much in their miseries, and are bettered by their chastisementes, but none comparable vnto Iob for patience. The afflictions of the faithfull, and how by faith they beare the crosse, read Heb. 11. 2. Cor. 11.23.30.

2. Mourning for the dead is lawfull, but we must not mourne as the Gentiles, nor follow their manners, in sha­uings and cuttings of the hayre, launcing of the bodie, &c. for the first wee haue both Christes precept, mourne with them that mourne, bee of like affection one toward ano­ther, and the practise of the faithfull in all ages.

1. The fathers all mourned for the dead a certaine time, and buried them honorablie, and carefully in all ages. And Iob here in his mourning did as a louing Lorde and ma­ster, and as a tender hearted father, hee shewed his loue to God and man, his loue to God in his humiliation & wor­ship, his loue to his seruaunts and deere children in mour­ning for the losse of them. The stonie harted Stoickes which speake against these affections, speake against na­ture, and the God of nature. Our Lord Christ in his owne most sacred person, giues vs herein a most noble president mourning for Ierusalem, Luke. 19. and weeping for his good friend Lazarus, Ioh. 11. To be short, if we be smitten [Page 191] with any of the Lords chastisements, if wee mourne not, Ieremy sayth flatly wee bee obstinate sinners: Thou hast striken them, but they haue not sorrowed: thou hast consu­med them, but they haue refused to receiue correction: they haue made their faces harder then a stone, and haue refu­sed to returne. For the second poynt.

2. The people of God must not follow the ceremo­nies and practises of the Pagans and Gentiles, neither in their mirth, nor in their mourning, neither must wee ex­ceede in mirth or mourning as they doe. For the wicked know no measure in mirth, nor haue any hope in mour­ning, 1. Thess. 4.13 Iob the holy seruant of God did follow the people of those East parts in their mourning, hee did as they did, and according to his knowledge in those times. We be all very prompt and readie to follow in out­warde life, the manners of other men bee they neuer so wicked. Neuer was this apish imitatiō of examples more seene in the world then at this day. But let vs first heare God speaking of this argument: Deut. 14.1. The Gentiles did exceede in mourning: Ioseph and his brethren mourne for their father Iacob 40 dayes but the egyp­tians 70. Gen. 50.2 3. Ye shall not cut your selues, nor make you any baldnes, betweene your eyes, for the dead. Leuit. 19.27.28. Ye shall not cut round the sides of your heads, neither shalt thou marre the tuffes of thy bearde ye shall not out your flesh for the dead, nor make any print of marke vpon you, I am the Lord. The Gentiles when they mourned for their dead, that they might be seene to mourne: first they rent their garments: secondly, shaued their heads, and misfigured their beards and faces: thirdly, in signe of great sorrow, and that they might bee more plentifull in teares, How the Gen­tiles mourned for the dead. they cut and launced themselues. These ceremonies and rites of the Pagans, the holy Ghost in the law forbiddeth, lest his people should fashion and misfigure themselues like the Gentiles, and so learne also their superstition. Examples of these practises we may finde many some in Gods booke. The hypocriti­call Iewes when they fasted, they lookt sowre, and did dis­figure their faces, that they might bee seene and noted of [Page 192] men. The priests of Baal crying for helpe against Elias of their false God: 1. Kin. 18.27.28. first, they are sayd to leape vpon the altar, 2. they cry loude, 3. they cut themselues, as their manner was, with kniues and launces till the bloud gushed out vpon them. So did Cybels priests, wound and launce themselues, to shew their zeale, and if all that serued not to moue Sathan in this idolatrie, they added the fourth cere­monie, and they offred in sacrifice their sonnes & daugh­ters, as sayth the Psalmist, vnto diuels. These things the Lord forbiddeth his people carefully in his holy lawes, Deuter. Iob hauing in his time no such light of God to guide him in these ceremonies, followed the Gentiles in parte, in that custome of, shauing the head: but hee thought the launcing and cutting of his flesh no doubt to be against nature and against God, and therefore albeit he deeply sorrowed, and had as great cause of sorrow as euer had Iew or Gentile in this world, yet he abstaineth from this wicked and diuellish practise of the Pagans.

We bee naturally inclined to follow their religion and superstition, whose liues and manners we follow. For this cause the Lord to withdraw the hearts of his people from the Pagans religion, would haue them not to fashion themselues outwardly in anything like them. The Iewes are threatned by Gods Prophet Zephaniah, Strange fashiōs dangerous for Gods people. Zephaniah. 1.8. for following the prophane Gentiles in their Apparell: And it shall bee in the day of the Lords sacrifice, that I will visit the prin­ces, and the Kings children, and all such as are clothed with strange apparell.

Neuer was there such misfiguring of head and face, neuer such following of strange attire in any age, in any part of the world as this day in this land. It is vncertaine what Gentiles and Pagans wee follow, but most certaine we follow neither the old nor late Christians of this land, or any other countrey. There was in S. Augustines time certaine hypocriticall Monkes, agaynst whom hee com­plaineth, which apishly did follow the old Nazarites, and [Page 193] denied themselues to be like other men, because said they, they had chastened themselues for the kingdome of hea­uen, and they professed themselues to bee virgin Monkes, and in signe thereof they did weare long haire as virgins doe. I can but wonder what Monkes or Nazarites, or harlots rather, this prophane age followeth: Lais her selfe could not more whorishly attire her selfe, then some men and women doe.

3. We learne of Iob, Zach. 11.11.12. A wonderfull signe of the spirite of grace to be able to call vpon God and to praise him in ex­treme miserie. Psal. 50.14.15. that in our afflictions wee must not onely bee humbled and cast our selues downe: for if we doe no more, we may be swallowed vp in sorrow: we must therefore cast vp the eyes of a liuing faith vpon Iesus Christ, and so worship God in Christ, as Iob dooth; wor­shipping the true God in spirit and trueth. And this is a miraculous worke of faith, euen then when a man is plun­ged in sorrow to be able to turne God, and to desire com­fort in him, and by him onely.

4. Here begins that patience to appeare which Saint Iames so commendeth in Iob for our imitation. Patientia dei alumna. Tertul. de pat. Iobs patience greater then of any the pro­phets &c. Heb. 6.18.19. This daughter of God is neuer seene nor known what strength and growth shee hath, til that men come vnder the crosse. Patience is not a want of feeling of our miserie, as a block or a stone, or as mad men and brute beasts at deaths dore want all feare and feeling. But hee is patient, which by faith in Iesus Christ, can so moderate his affections and pas­sions, that he will not cease to glorifie and worship God as Iob dooth here, and can rest vpon God quietly by the anchor of hope, howsoeuer hee bee tossed with the waues of this present world. Of this vertue the Apostle teacheth vs, that being iustified by faith in Christ, Rom. 5.1.2.3.4.5. and so being in peace and grace with God, our tribulations and crosses will breede in vs patience, and patience will giue vs an ex­perienced knowledge both of Gods great power, care, loue, and goodnes towards vs, and our owne frailtie and weaknes, and that blessed experience will confirme the liuely hope wee haue of eternall life, and then hope will [Page 194] make vs bold and constant with all good courage to beare all crosses, Learne by thy little patience what little faith thou hast we can beare little, and we are so stirred vp against our enimies that if we had thē in our hands we would cast them downe to hell. Heb. 11.35. 2. Cor. 11. Iam. 5. and to waite patiently vpon the Lord in all our afflictions. The Apostle S. Iames chargeth that we let pa­tience haue her perfect worke: Let your patience bee well exercised, and pray to the God of patience, that this vertue may be perfected in you. The Apostles and Prophets did wade through many afflictions with the wonderfull staffe of patience in their hands: yet S. Iames preferreth Iob be­fore all. They had some good arguments to support them, they saw their crosse was for witnessing and preaching Gods holy trueth: but Iob could neither see his calami­ties, nor see any reason of any such chances & euils, which so strangely fell vpon him in so short a time.

This verse containeth two thinges principally:

• 1. How Iobs faith was cōfirmed in this first cōflict.
  • 1. By meditation of the day of his birth, & the houre of his death.
  • 2. By meditation of Gods prouidence.
• 2. Iobs thanksgiuing:
  • Blessed be the name of the Lord.

Naked came I out of my mothers wombe. That is, when I came from my mothers wombe, Sense. I was not only subiect to all miserie and shame, by reason of naturall corruption and sinne, but also I was poore and destitute of al such bles­sings, as the Lords holy hand afterwards in an ample mā ­ner very graciously powred vpō me: q. d. yet more plainly, [Page 195] I see I am fallen from my rich and high estate to meere beggerie: bee it so, for no straunge thing is happened, but like as in my natiuitie, when my God did couer mee with his blessings, then he gaue me freely that which I had not, (for naked came I out of my mothers wombe) which if hee take away for some cause best knowne to himselfe, what reason haue I to speake against his prouidence, or to beare my correction impatiently?

And naked shall J returne thither againe. Not into his mothers wombe, wee must referre this relatiue to ano­ther antecedent which is not here expressed, but onely vn­derstood, that is, the earth and graue: for the earth is com­monly called the mother of vs all. Our mothers wombe it is like vnto the graue, whereunto by that great decree of God, thou art dust, &c. we must all returne againe: q. d. Lord I am readie not to suffer only this spoyle and losse of all the blessings which thou hast giuen me, Heb. 9.22. Statutum est it is decreed. Gen. 3. see Eccle. 5.15. 1. Tim 6.7. He speaketh as one pinched at the heart, he vttereth not his words to the full. but euen to beare patiently vnto the death, whatsoeuer thou shalt lay vpon mee, considering these blessings are thine, and I am thine, and thou hast a better life for me. Therefore I am and will be I trust euer by the helpe of thy good spirit, patient vnder thy hande, and readie to returne into the earth, euen in the same plight I came out of my mothers wombe: q. d. There is a time for all things, a time for pro­speritie and mirth, a time for aduersitie and mourning, a time to liue, and a time to dye. Eccles. 4.

The Lord hath giuen, the Lord hath taken away. That is, howsoeuer it 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 [Page 196] 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, [Page 197] 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: [Page 198] 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 ca [...]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 thē 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 bounti­fulnes, [Page 199] for that were horrible vnthankfulnes. Therefore when he smiteth vs in our goods, or pareth away any part of our substance, let vs with all humilitie, faith and pati­ence, learne of Iob to offer vnto God the sacrifice of praise and thanksgiuing.

5. Wee learne here that God must haue the disposing of all such things as he hath put into our hands, seeing they be his. The chiefe title, right, and claime of all things is in him, so as he may lend vs, and take from vs at his pleasure euery minute of an houre. This truth most men know and confesse, but for want of faith, few heare it and imbrace it when the crosse commeth. For this cause the Apostle lo­uingly warneth vs, that wee take not such fast hold vpon our possessions, 1. Cor. 7.50. But that we buy and vse the things of this life as if we possessed not. And againe, That wee trust not in and rest not vpon vncertaine riches, but in the liuing God.

6. Whereas here we see Iob to turne himselfe from Sa­than, and all Sathans instruments, Sabees, Chaldeans, fire, and tempest, and to consider onely Gods hand and great commission sealed and sent forth against him, We must turne our eies vnder the crosse from all secondary causes the Lords instru­ments sent a­gainst vs, and fasten our eies vpon God only. wee may learne many speciall instructions. First, wee must euer la­bour to turne our eies from all these instruments and or­gans of Gods prouidence, which are sent to hurt vs, as we see here Iob doth forget all his enemies: and so Dauid turnes him from Shimei, and both fasten the eyes of their faith vpon the Lord himselfe. This will breed patience in vs, and greatly quiet and comfort our hearts, whereas o­therwise, if we looke vpon our enemies, it is the onely oc­casion of griefe and impatiencie, as wee see in the wicked euery day.

2. Secondly, we learne here that the distinctiō of Gods free will and permission is very vaine and foolish: It was the Lords will Iob should be af­flicted, before Sathan knewe of it. for what a wicked follie is it here to say, that the Lord did only per­mit Sathan so to rage against Iob, and that it was not his [Page 200] [...]ll that his seruant should bee so chastened? We see Iob himself here speake the contrary, that this was Gods owne hande, will and purpose, the Lorde would haue it so, and therefore he was therewith content.

The Lord and Sathan with his instrumēts in the selfe same worke are diuersly in­clyned.3. Thirdly, we learne that we must euer wisely distin­guish in al Gods workes, betweene the Lords actions and purpose, &c. and Sathans practises, and drift. For the Lord euer entends that which is good, and for the saluation of his elect, and will cause all his workes to haue that ende in despite of all the power of hell: but Sathan euer intends euill, and driues at the damnation of Gods people, but ne­uer preuailes against the elect. As for the organs whereby the Lord workes, and Sathan workes: like as wee see in Artificers shoppes instruments some straight, some croo­ked, some bending, so strangely that we cannot conceiue what vse they should be good for, but the Artificer him­selfe can soone do it, and how not one of them in his trade must be wanting. So is it with the Lord and his prouidēce: he hath many crooked instruments, which he can vse and permit Sathan to vse, and hee can turne all their euill to good, and make them serue him according to his will, howsoeuer they bend strongly from him, and be inclined to the contrary. For the confirmation of all the former poynts, consider and conferre these holy scriptures, Gen. 45.7. Rom. [...]. Exod 4.21. 2. Sam. 12.12.24.1.16.10. Esay. 11.5.13.6.10.15. 2. Chro. 11.4. Nehem. 9.37. Iob. 34.30. Esay. 19.14. Exod. 7. and 9. chap. and 10. and 11. and 14. chap. Deut. 2.29. Iosh. 11.20. 1. Sam. 2.25. 2. Chro. 22.7. Psal. 105.25. Rom. 1.28. 2. Thess. 2.11. Ezech. 14. and 9. chap. 1. King. 22.22. 2. Chro. 18.21.

7. Note here also in Iobs thanks-giuing: The diuell sweat much to cause Iob to blaspheme, and to renounce God and holy religion: but Iob we see hitherto in euery word, hath by his blessed faith ouercome Sathan, and in the conclusion of his speech doth burst out not into blas­phemies, [Page 201] as Sathan expected, but into praise and thanks­giuing, Iob reioyceth in afflictions. Iames. 1.2.3. Praising God for his crosse, trusting to receiue some blessing by it. Iob sounds praise, and not murmuring nor blasphe­mies. as if in euery crosse he had receiued some notable benefit at Gods hand. This proceedes from a wonderfull faith and trust in God: for he is perswaded God loues him well, and that all his children bee well, that the Lord will turne all this euill to his great good.

8. Now to conclude this verse, what speciall causes moue the Lord thus to chasten his people by wicked spi­rits, and their instruments in this world.

1. One cause is, the Lord would thus make manifest vnto men and Angels, their faith and patience, and other graces of his holy spirit in them.

2. To teach the faithfull how he loueth them as tender­ly, and careth for their protection as fatherly vnder the crosse as before, in aduersitie as well as in prosperitie. And therefore by these present blessings, and euents of this life good or euil, we must neuer conclude of Gods grace and fauour, who is beloued or hated of him: for as in regarde of Gods kingdome, there is no difference betweene male and female, so there is not betweene poore and rich, &c.

3. The crosse serues to chasten our flesh, and to bring it so in subiection, that wee may more cheerefully serue God in all obedience, Psal. 119. 1. Cor. 9. last. ver. For a number there are of Gods best children, that if they were not humbled other­whiles We would fall into our olde sinnes, or into some new sinnes, but that the Lord finds for vs new crosses as new brydles to keepe vs frō them. by some crosse or other, they would no doubt fall dangerously into some proude sinnes, and into the sinnes of their youth in their old age, Psal. 25.

4. Lastly, the crosse is a most comfortable argument vnto vs of a better life: for we see not in this life, subiect to so many afflictions, that rest, ioy and felicitie, which the Lord in his most holy trueth hath promised, sworne, and sealed by his spirit, should be giuen vs.

In this verse the Lorde giues Iob his iust commen­dation: shewing

• 1. That he was found within in heart, and faith, as vers. 1. in all this Iob sin­ned not.
• 2. That he was sound without, no euill worde came from him: hee did not speake any reprochfull word agaynst the Lord, but commended his proui­dence and wisedome continually.

In all 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 [Page 203] 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.

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, cō ­tinuance 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 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, [Page 206] 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 [Page 207] 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 [Page 208] 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.

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 [Page 209] 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 that part which is deerest vnto vs. q. d. As if Sathan should say, Iob may be a notable hollow hypocrite for all I could doe as yet, for I haue not come neere his skin, let me come neere his bones and then it will soone appeare what is in him.

All that euer a man hath. Therefore Iob can well spare all the former losses, for hee hopes to recouer all soone a­gaine.

Verse. 5. But stretch out now thy hande and touch his bones and his flesh. That is, now giue me a second commis­sion, that I may come neere, and racke a little his flesh and bones, for this is it that man most tendereth and regar­deth, all his cares are but to saue and, preserue his carkasse, let me therefore come in a second combat, but to wrastle a little with him hand to hand, and poyson his body with some speciall hotches and boyles, &c.

(To see) if he will not blaspheme thee: as before chap 1. 11. He breakes off his speech abruptly, his meaning is, if he curse thee not and renounce al religion, Math. 8.29. Iam. 5. and blaspheme thee not to thy face, I am readie to vndergoe any curse, yea send me now presently to be tormented in chaines to hell fire before my time.

Sathan answers nothing to the proposition in hand: how all his former labour was in vaine and lost, and hee con­founded and proued a blasphemer, but like a wrangling sophister he holds still the conclusion, albeit he be vtterlie destitute of any good argument for it. Our enemie the diuel is ne­uer weary nor ashamed, let vs looke for him euery day. Here note againe the insatiable thirst and greedie desire these wicked spirits haue to destroy vs bodie and soule. He is nothing wearied with the former combate, prouiding as it were men and armour, and yet all was lost: he is nothing ashamed, albe­it confounded by the Lorde to his face. Notwithstanding [Page 210] all the foyle and shame he hath alreadie receiued, yet is hee as readie to bid the Lordes seruants battaile againe. Let vs looke euery day for these practises of the diuell, for thus hee came also to our Lord and master Christ not once or twise, as Luke sayth, of that great temptation in the wil­dernes: When the deuill had ended all the temptations, he departed from him for a time. Wherefore let vs be watch­full, and looke continually for this common aduersarie.

1. Sam. 28. Math. 4. Sathan is very learned in all sciences, but most expert in fallacies and lies. Ioh. 8. The true marke of an hipocrite, to preferre his carcas before all thinges, yea heauen it selfe and Gods fa­uoure.2. How skilfull Sathan is in all points: hee can dispute learnedly, he can speake prouerbially, he can cite scriptures falsly, misapply, pare, and wrest them cunningly, hee is seene in all naturall causes, artes, &c. Hee was for good cause called mille artifex, for hee can see, say, and doe as much as a thousand artificers can doe.

3. Let vs learne of Sathan the true description of an hy­pocrite: he is one that to saue his carkasse thinks nothing too deere, he will see all sinke to saue himselfe, he preferres his owne life before all things, hee will sell heauen, all the fauour and grace of God to saue his carkasse, as Esau did his birthright for a messe of pottage to coole hunger: and yet it is sayd that being afraide of Gods trueth, he is readie to giue ten thousand riuers of oile, yea the fruite of his bo­die for the sinne of his soule: Micah. chap. 6. 6. 7. 8. But he will not learne verse 8. to doe iustly, to loue mercie, and to humble himselfe, to walke with God.

Verse 5.

The Lords hand is on Iob The deuills hand is on Iob The instru­ments of Sa­than, as be­fore.1. Here againe wee see two handes about one worke cleane contrarie the one to the other: for the Lordes hand is sayd to be stretched out against Iob, and Sathans hand is sayd to smite Iob with sore boyles, ver. 7. but the Lord for his good, sathan tending to his perdition with al his might. This we haue noted before.

2. Let vs learne here to beare our crosses patiently, & all sicknesses which burne and scorch our bodies and drie our bones, for Sathan here tels vs that such as storme in impa­tiencie, and blaspheme God in this case, are starke hypo­crites. [Page 211] Of the wicked in their plagues Iohn sayth, 1. They gnew their tongues for sorrowe: 2. They blasphemed the God of heauen for their paines and for their sores: Reu. 10.11. Math. 26. 3. They repented not of their works. Seeke not helpe of the deuill, as Azariah when he fell sicke of a fall thorow his window, he sent to Ekron to enquire of the deuill by witches how he might recouer: hee dies for it, verse 16.17. The godly may fall as Peter into euill speeches, but their sinne is of infirmitie, they are preoccupied by Sathan their aduer­sarie before they be aware, or their wittes are [...]rased with sicknes, they do nothing of set purpose and malice against God.

3. Note here Sathans horrible sinnes in Gods presence, Note here a notable pic­ture of our desperat wittes in these dayes, how roundly they follow and resemble their father the deuill. Ioh. 1.44. They haue often like speeches as God shal saue them, 2. wish to be damned bodie and soule, or as God shal iudg them. Othes and blasphemies most horrible. first most impudently he denies that which God affirmes to be true: 2. hee is manifestly conuicted, and yet not a­shamed. 3. He still hungreth and thirsteth to murder the innocent and righteous seruants of God. 4. Being all in a rage, hee wisheth all Gods curses might light vpon him, or that hee might sinke presently to hell, if Iob bee not an hypocrite. Such be his children at this day, and haue been in all ages, full of rage, impudencie, crueltie, cursing ban­ning, &c.

In this verse wee bee taught how the commission was re­nued vnto Sathan: where consider:

• 1. The commission it selfe: l [...]e he is in thine hand.
• 2. The speciall exception or pro­uiso for the safegarde of Iobs life but saue his life.

But saue his life. That is, seeke not to kill him, for thou shalt not preuaile. The hebrewe Nephesh, signifieth the [Page 212] soule, and it signifieth also vsually the life of man in diuers places of scripture, Naphsho she­mor. like as the Greeke and Latin names doe.

Seruare dici­tur Sathan, ir­rumpere non audere. Gregor. The purposes desires and wishes of Sa­than and al his instruments are granted often to their owne cōfusiō. Psal. 55.12.13.14. 2. Sam. 17.23. Math. 26.5. 1. The Lord is readie otherwhiles to grant the wicked their desire. But like as Sathan here, so all his children are very forward, to wish and desire that which shall turne in the end to their owne confusion. * The Lord giues them leaue often to counsell and consult, and to proceede with successe: but in the ende they are the very instruments of their owne bane and destruction. Examples. How ear­nest was that hypocrite Achitophel in that hot and dan­gerous conspiracie of Absalom against Dauid: but when he saw what issue all would come to, he went and hanged himselfe. How desperate was Iudas against his good ma­ster: God decreed it, and gaue him leaue to effect his de­sire: but his desperate rage turned to his owne bane and perdition: for being not able to beare the torments and fierie flashings of his conscience, he went anon after and hanged himselfe.

Contrarily, we see the Lord otherwhiles to deferre and to deny the requests of his Saints and faithfull people: first, 1. Sam. 15.10.11. 2. Sam. 12. 2. Cor. 12.17. 1. Ioh. 5.14. either because they know not what they aske, Matth. 20.22. 2. or els because they aske agaynst Gods decree, as Samuel praying for Saul, and Dauid for his child. 3. or because they know not what is best for them, as to Paule he sayth: My grace is sufficient for thee. This is the assu­rance we haue in him, that if we aske any thing according to his will, he heareth vs.

2. We haue before noted how fearefully the wicked are plagued by Sathan, when he is let loose against them. Farre greater are Achabs plagues being farsed with errors in soule, then Iobs plagues being filled with boyles in his bodie. The Lord lets Sathan proceede so farre as pleaseth him (as here we see) in both. He cannot hurt the hogges of the Gaderits without his commission, much lesse the bodies and soules of men. Math. 8.31.32. * And here howsoeuer the Lord [Page 213] is good and gracious to his holy seruant, to preserue his soule from Sathans snares, and his life from death: yet we know that Sathan preuailes otherwhiles in both euen a­gainst Gods elect. Reue. 2.10. Luke 13.11.12. Palsy Math. 9.2.3. For the bodies of the Saints we know also that he hath murdered many of them, both by means of his wicked instruments in all the murders which haue been in the world. And also immediatly by himselfe poy­soning their bodies with the pestilence, and other incu­rable diseases, whereby hee hath destroyed many, as here he would haue done Iob, but that God restrained him. Now then wee see here how Iob findes great fauour at Gods hand in his crosse: for the Lord keepes his soule and heart from errors, and his life from death.

Let vs learne it here againe, that Sathan cannot hurt vs without a commission: if this bee true, let vs neuer seeke for help against him, but by pleasing the same Lord which gaue him commission. It is madnes to seeke helpe of witches, the diuels speciall instruments, when hee is let loose against vs, to adore him as a God. Let vs onely in­treate by prayer and fasting the same great Lord which hath sent him against vs.

This verse sheweth the execution of the second commission against Iob; where consider

• 1. The qualitie of this plague: a pestilentiall carbuncle, most venemous and full of inflam­mation.
• 2. The quantitie of it, how great: from the sole of his foote to the crowne of his head.

So Sathan departed from the presence of the Lord, as before vers. 13. chap. 1. and smote Iob with a hot boyle, a [Page 214] vehement or scorching inflammation. Shachan. inde Shechin. vleus ex caliditate. Such a venemous inflammation wee reade of, Exod. 9.10. to bee vpon man and beast in Egypt, A scab breaking into blisters through­out the land of Egypt. Leshin. The hebrue word signifieth such a boyle as is full of a hot and venemous inflammation. The Sorcerers in Egypt were plagued with the like, Exod. 9.11. and could not stand before Pharaoh for this sore: it is a very terrible euill, Deut. 28.60.

From the sole of his foote to the crowne of his head. Sa­than makes his commission stretch as farre as euer it will goe. He spares no part, that hee might make him a mon­ster among men, a man on whom most men might iudge that God did powre foorth all signes of wrath that could be shewed in this life.

1. We learne here how artificiall our arch-enemie is to poyson our bodies with incurable diseases, when hee is sent of God against vs. For inward causes the wicked spi­rits being more skilfull then any expert Phisition in the temperature and distemperature of our bodies: They can soone poyson vs: he that could fill Iudas heart, and Ana­nias soule with infidelitie, may soone breathe poyson into our bodies.

In the vse of all medicines trust not to phisicke nor Phi­sitions: but seeke the Lord first by prayer, Iam. 5.14. and a blessing by him vpon all good meanes appoynted. Re­member King Asa, 2. Chro. 16.12. and auoyde his sinne, and followe the good practise of Hezekiah in sicknesse, 2. King. 20.2. He turned his face to the wall and prayed.

2. Againe we see how the Lord dealeth with his ser­uants as parents doe with their children: when they bee young they beare but little, when they bee olde and of some strength, they will lay greater burdens vpon them. Iob is a tried man: and therfore is exercised with the grea­ter crosse, Iob is an exer­cised champi­on, therfore now he beares the more. Ioh. 21.18. 1. Cor. 10.13. And of Peter Christ sayth: When thou wast young thou girdest thy selfe, and walkest whi­ther thou wouldest: but when thou shalt be olde, thou shalt [Page 215] stretch foorth thine hands, and another shall guide thee, and leade thee whither thou wouldest not. Thus he spake, signifying by what death he should glorifie God. 1. Iob is now cast downe from his high state of glorie, If he had bene but a poore man, or a La­zarus before exercised thus, his greefe had beene the lesse. Iob hath no brething time vnder the crosse we haue often great [...]est betwene one euill and another. No fauoure in the former commission, no fauoure in this, but all the extremity that may be. wherein he was as King among the people, he is now more like a rotten carrian, than a liuing man: his best friendes could not endure his presence. Betweene this deadly crosse and the former, Iob had no long respite. We haue oftentimes giuen vs some breathing betweene one crosse and ano­ther, to asswage the griefe we haue endured: but here Iob hath no moment of rest. Wherefore if God giue vs to es­cape well one euill, let vs learne to dispose our selues to the suffering of more crosses which shall bee greater then the first. So in time we shall be better able to followe our master Christ in all the conflicts of this life.

3. Lastly, note the quantitie and qualitie of this euill. For qualitie it was Bischin ronge, the worst carbuncle, botch or boyle that the diuell could inuent. For quantitie, he spared him not from one end to another: no place free all ouer his bodie, hand, head and foote.

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 [Page 217] 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.

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 [Page 218] 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 proceede from our best friends. Lastly, this woman bearing chiefe authoritie in that house, all friends and seruants must follow her example And so they did indeed, as appeares chap. 19. 14. 15. 16. 17.

2. The greatest comfort vnder the crosse, and that (as Iohn saith) which ouercōmeth all our enemies, 1. Ioh. 5.4. is our faith accompanied with loue out of a pure hart and a good con­science. Now take from vs faith and the ioy and comfort of our conscience, we bee soone torne in peeces, and bro­ken in spirite, specially when we be crucified and tormen­ted [Page 219] in bodie. This if Sathan could perswade him by these disputations, hee thinkes hee might sore breake him, and take his shield from him, and so cause him to renounce his God. Wee haue within vs specially vnder the crosse, Sathan would no doubt faine driue vs to this euery day, that we loose al our laboure in ser­uing him, and being obediēt vnto his word, Psal. 38. our owne carnall wisedome, lustes and affections which are stirring and mightie: but if Sathan steale into vs by er­rors and euill perswasions of men: then hee will strangely torment vs.

The wicked doe thus scorne Gods people vnder the crosse as hypocrites, and they haue no greater torment: Sathan vseth it often against the faithfull, for hee knowes there is no meanes more effectuall to wound their hearts: First, we see it in Dauid being visited with some grieuous sicknes, verse 11. friendes stand a farre off, enemies talke wicked things and imagine deceite: these things grieued him sore. And in another Psalm. being sicke againe, They say a mischiefe is light vpon him, Psal. 41. and he that lyeth shall no more rise. See (say they) what plagues are come on him for all his profession. Secondly, in Christ, for he complai­neth as it were crying against this, psalm. 22.17. I may tel all my bones, yet they behold and looke vpon me: meaning scornefully, as it was verified afterwards, the storie recor­deth it: Luk. 22.15. The people stood and beheld, and the rulers mocked him with them, saying, hee saued others let him saue himselfe, &c. But I take it his wife did not so wic­kedly practise against him: but being in an errour, as hee findes, shee No greater torments to Gods people then to be scor­ned for their religion, and for to be euill intreated euen of their famili­ar friends. would perswade him that his faith was not good, that he was not greatly sound, because Gods hand was now so strangely sent forth against him, &c. It is a grie­uous thing for the godly to haue the wicked to scorn them and their profession, as wee see in Dauid often. But if they be censured, misdeemed, and spoken euill of by the faith­full, it is the greatest torment that can be to their soules: for they greatly desire to please Gods people, Rom. 15.30.31. Remedies, when either enemies do so scorne vs, or friends perswade vs amisse, are those which we see Dauid vse and [Page 220] Christ: first, silence. So Dauid: But I as a deafe mā heard not. Psal. 38.13. So Christ: so Iob a long time. 2. By faith and hope to waite on God: On thee O Lord do I waste. 3. Prayer and meditation. So Dauid, so Christ, so Iob. These remedies vsed Iob: for he spake nothing seauen dayes and seauen nights, chap. 2. 13.

1. Keepe faith and a good conscience carefully: for they are like to bee thy best friends in the euill day. 2. Re­member the remedies these men vsed vnder the crosse: first, silence: secondly, hope: thirdly, prayer.

This verse cōtaineth 2. things:

• 1. A sharpe reproofe of his wife: a foolish woman, &c.
• 2. Arguments which testifie of his faith and courage, & to bridle her impati­encie:
  • 1. Such as receiue good must receiue some scourges. We haue: Ergo.
  • 2. Whom God com­mendes, they bee found, &c.

Thou speakest like a foolish woman. That is, albeit I thinke not that thou speakest of any malice or hatred a­gainst me: Stultā opponit sapienti, & circumspectae. for wee haue long dwelt together in the feare and worship of God, &c. yet I see thou art not so wise nor circumspect as thou oughtest to bee. Thou art of iudge­ment that great calamities and plagues proceede onely for sinne, and from the wrath of God: but I thinke farre o­therwise, that whereas we haue receiued many blessings from God, wee must also otherwhiles receiue some cha­stisements,

Shall we accept Kabal suscipere accep­tare, acqiuesce­re. receiue good at Gods hand, and not accept Kabal suscipere accep­tare, acqiuesce­re. receiue euill. That is, wee receiue blessings from God thankfully, and cheerfully: so let vs receiue his corrections and roddes in like manner as thankfully: for these crosses be as good & as needful for vs as his blessings: his loue is nothing chā ­ged, but he wold haue vs euery day by al meanes bettered, &c. The same hebrue worde is twise vsed Kabal, which signifieth to receiue thankfully and with a glad heart: q.d. Shall we receiue thankfully his blessings, and shall we not receiue as quietly & comfortably his fatherly corrections, howsoeuer they bee tart and bitter for a season? thou hast bin my companion in prosperity, wilt thou beare no part of mine aduersity? we had many blessings in common, the Lords chastisements are most laid on me, thou shalt beare the least part, now I pray thee let vs receiue Gods roddes thankfully.

In all this Iob sinned not with his lips. That is, Iob be­haued himselfe as a religious and an obedient childe, in bearing patiently all his crosses, and so also this last ca­lumniation against him. As he bridled inwardly and o­uercame his owne affections and lusts by faith and godly meditations in silence, so he ouercame with good words in patience all his wiues folly. Hee spake not euill of his wife, nor of any, as the manner is of the wicked to iustifie themselues by condemning others: he did neither giue euill speech to his wife, nor spake any euill words against Gods prouidence: farre from blasphemie, chap. 1. 22.

1. Here wee learne to temperate our speeches in af­flictions. Doctrine. Patience vnder the crosse: good words or sylence. Iob is patient in heart, patient in minde, and pa­tient in words, and yet he is prouoked euery way. He doth not in impatiencie fret in silence, when his wife reproues him as an hypocrite: neither doth he burst out into reui­ling speeches against God or mā: neither yet doth he leaue his wife without reproofe. Thou art not wise woman, saith he, thou art weake and foolish, and thou canst not well iudge of Gods most holy prouidence, and of his needfull [Page 222] corrections. Wise reproofes be very needfull, Leuit. 19.17. Prou. 9.8. Psal. 141.4.5. Cain rayles, Esau chafes, and is full of desperate and bloudie speeches: he spake openly, My father 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 [Page 223] 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.

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 [Page 226] 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: [Page 227] meaning, I could scorne you as you doe me for my mise­rie: but I will not requite one euill with another.

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 [Page 228] 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 sp [...] 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 [Page 229] cannot be discerned, who is in, who is out of Gods fauor. These points wee haue noted at large in the treatise of fa­sting.

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 frō 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 [Page 230] 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.