The Christian Exercise of Fasting, Chapter 1 · Verse 12 – Verse 13
Verſ. 12.
Then the Lord ſayd vntounto Sathan, loe all that he hath is in thine hand: onelyonly vponupon himſelfe, thou ſhalt not ſtretch foorth thine hand: So Sathan departed from the preſence of the Lord.
Here beginneth the 3. part of this chapter, which is continued to the 19. verſe: this part hath 2. braunches:
1. A commiſſion grāted vntounto 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 onelyonly.
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 vntounto 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 giuegive thee leaue to worke effectually agaynſt all his ſubſtance (let thine owne experience confound thee Sathan:) See whether all the calamities thou canſt bring vponupon him, doe cauſe him to renounce his religion, or to blaſpheme his God, &c. I permit and giuegive thee leaue to excite & to moue all thine inſtruments and engins againſt him, to conſume all that he hath on eueryevery ſide.
OnelyOnly vponupon himſelfe thou ſhalt not ſtretch out thine hand. That is, thou ſhalt not hurt his owne perſon, ſoule or bodie, nor take his life away from him.
So Sathan departed. That is, hee was right glad of this graunt, he made no long delay for further ſpeech or conſultation in Gods preſence: but departeth to inuent and practiſe agaynſt Iob all the euill he can with all the expedition that may be.
From the preſence of the Lord. This is againe ſpoken to our capacitie, as before verſ. 6. for the trueth is this: there is nothing out of Gods preſence, neither is there any comming into, nor going from the ſame. Pſalm. 139.1.12. O Lord thou haſt tried me, &. whither ſhall I goe from thy ſpirit, or depart from thy preſence? for the almightie filleth heauen and earth.
Q. It is ſtrange that the Lord ſhould liſten to the ſpeeches of his arch enemie, and yet more ſtraunge that hee ſhuld be moued by his arguments: but moſt ſtrange that after diſputation hee ſhould any thing yeeld and permit his holy ſeruant to be thus handled by this vncleane ſpirit.
A. The Lord neither graunteth nor ſealeth his commiſſion mentioned in this verſe to pleaſure Sathan, neither is he moued by any arguments or for any fauour towards him, albeit hee ſeeme to graunt ſome ſuch thing, chap. 2. verſe 3. But the Lord giues Sathan this commiſſion, and ſends him forth to worke effectually againſt Iob for theſe cauſes following:
Firſt, becauſe the Lorde had decreed his probation of Iob, before that Sathan came to that cōference, yea before Iob was borne, for the glory of his name, the inſtruction of his elect throughout all ages.
2. That the Lord might hereby make knowen in Iob the power and vertue of Ieſus Chriſt, wherby Gods faithfull people ſhal ouercome and confound Sathan throughout all generations, Philip. 4.13.
3. That Gods people in all ages might by this *Iames. 5.11.example learne patience in all croſſes and calamities of this preſent life: for there can bee I ſuppoſe no ſpeciall euill in this life, but wee may find in this preſident ſome helpe againſt the ſame.
4. That the faithfull may ſee with whom they wraſtle in all the miſeries and euils of this preſent life, Epheſ. 6.12. Ignorant people thinke they fight againſt theeues, witches, and other viſible inſtruments of Sathan, but the Lord would hauehave vsus vnderſtand that wee wraſtle not with fleſh and bloud onelyonly.
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 vsus, Iohn 15.2.
This verſe teacheth vsus:
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 vntounto 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 vponupon them, for thē would hee ſpeedilie conſume them: ſo the Lord is patient and long ſuffering,Rom. 9.22. foreign. and good alſo euen vntounto the veſſels of wrath prepared vntounto deſtruction.
2. Our hearts bee faint when wee ſee the meanes of Gods prouidence taken from vsus: but learne here how ſoeuer Sathan and his inſtruments, may robbe vsus of theſe outward meanes of life, yet they can *Gods louelove and care is not leſſened when all outward meanes doe faile and forſake vsus.not depriue vsus of Gods grace, we be ſtill as highly in Gods fauour, he careth for vsus 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 vsus, let vsus not deſpaire, or be broken with ſorrowe, or fall away from the liuing God, for he fatherly regardeth vsus, and careth for vsus, what changes ſoeuer bee vponupon vsus, yet his louelove 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 louelove neuer changed. Wherefore let vsus ſleepe in our fathers boſome, howſoeuer things preſent faile vsus. Iacob ſlept at eaſe in the cold night in the fieldes, and had but a ſtone vnderunder 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 vponupon him with greater aſſaultes againſt his perſon. And out of all doubt 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 vsus according to our ſtrength by degrees. the Lord bridled the rage of their enemies: Feare came on eueryevery 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 hauehave well and truly recorded: look as god dealeth or giueth vsus of his owne ſtrength, ſo doth he exerciſe vsus with temptations, which thing we are ſure is not againſt our profite, albeit otherwhiles the Lorde himſelfe only knoweth wherefore he tryeth vsus. 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 hauehave 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 vponupon 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 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 vponupon 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 louelove 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 vntounto the reprobate ſenſe, threatned ſo often vntounto 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 vntounto 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 vsus lifte vp pure hearts and hands to be thankfull vntounto 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 hauehave 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 giuegive 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 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 vsus 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 vsus 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 hauehave 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.
Verſ. 13.
And on a day when his ſonnes and his daughters were eating and drinking wine in their eldeſt brothers houſe:
Verſ. 14.
There came a meſſenger vntounto Iob, and ſayd, the oxen were plowing, and the aſſes were feeding in their *Or beſide them or hard by them.places.
Verſ. 15.
And the Sabeans came violently, and tooke them away, yea they hauehave ſlaine thy ſeruants with the edge of the ſword, but I onelyonly am eſcaped alone to tell thee.
NOw followeth the execution of Sathans commiſſion, which is the ſecond braunch of the third part of this 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 vponupon 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 vsus, where we hauehave it by tranſportation onelyonly; nay I thinke leſſe ordinary and vſuall with them then with vsus. 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 vponupon him in one day: Sathan could hauehave 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 vsus:
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 himſelfe in his owne houſe in like manner.
2. Sathan may be let looſe againſt vsus 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 vsus 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 vponupon vsus more iuſtly in theſe ſinfull daies, then vponupon 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.