The Christian Exercise of Fasting, Chapter 1 · Verse 21 – Verse 22
Verſ. 21.
And ſayd, Naked came J out of my mothers wombe, and naked ſhall I returne thither againe, the Lord hath giuen, the Lord taken away, bleſſed bee the name of the Lord.
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, 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 hauehave 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 onelyonly vnderſtood, that is, the earth and graue: for the earth is commonly called the mother of vsus all. Our mothers wombe it is like vntounto 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 vntounto the death, whatſoeuer thou ſhalt lay vponupon 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 vnderunder 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 vntounto the world, that the Sabeans and Chaldeans, fire & tempeſt, hauehave 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 vponupon me. Theſe wicked inſtruments were ſent from him, and ſtirred vp by Sathan againſt mee. The diuell hath a purpoſe herein no doubt to deſtroy me, but the Lord notwithſtanding all this correction, loueth me as deerely as euer he did before. I will reſt vponupon 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 hauehave enioyed for many yeares, ſo for his fatherlie correction preſent vponupon me. For howſoeuer yet I can not ſee the cauſe of theſe ſtrange afflictions, yet I truſt all ſhall turne vntounto my good in the end.
Doctrine. 1. Firſt, where wee ſee Iob in his moſt extreme miſerie, to hauehave not onelyonly thought well of the Lord and of his prouidence, but alſo to hauehave 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 vntounto 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 vnderunder the croſſe, he deſired to comforte himſelfe in prayer vntounto God, and with good ſpeeches vntounto 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 vponupon God in their afflictions: a good ſigne of faith and grace, to ſee men ſpeake cheerefully and with good hearts vponupon 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 vponupon his ſubſtance. Pſal. 62.10. which are marueilous effectuall to worke in vsus, 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 vsus and keepe vsus in all the waies of true godlines.We muſt not plead againſt God, for taking away his owne bleſſings from vsus. 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 vsus to number our daies, (ſayth he) to remember our beginning and ending, that we may apply our hearts to wiſedome. The Lord willeth vsus to record often what ſhal be the end of the wicked, 1. Pet. 4.17. Pſalm 73.15.16. for this is a good ſpurre alſo to obedience. But a ſpeciall motiue to Gods people, is the diſſolution of the whole frame of heauen and earth in the ende of the worlde. By this argument the Apoſtles exhort often, 1. Pet. 4.7. 2. Pet. 3.10.15. Titus 2.11.12.13.
Our firſt entrance into the world was in nakednes, miſerie, ſinne and ſhame. And in the ende of our daies, follow theſe things: death, iudgement, hell, and damnation on the one hand: heauen and ſaluation euerlaſting on the other hand. If theſe two argumentes then can not moue thee, nothing ſhall perſwade thee.
3. Plinie a naturall man, writing of mans natiuitie,Prooemio 7. lib. n. hiſt. doth exclaime bitterly againſt nature, or rather the God of nature: his wordes bee theſe: Nature (ſaith he) is a ſtepmother vntounto man, but friendly vntounto 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 onelyonly is caſt forth naked vponupon 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 vponupon himſelfe and all creatures. For his apoſtaſie hath not onelyonly 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 vsus to take heed, That if riches doe increaſe, wee ſet not our hearts vponupon 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 vsus eueryevery day of his owne free goodnes, and gracious bountifulnes, for that were horrible vnthankfulnes. Therefore when he ſmiteth vsus in our goods, or pareth away any part of our ſubſtance, let vsus with all humilitie, faith and patience, learne of Iob to offer vntounto God the ſacrifice of praiſe and thankſgiuing.
5. Wee learne here that God muſt hauehave 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 vsus, and take from vsus at his pleaſure eueryevery 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 vsus, that wee take not ſuch faſt hold vponupon 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 vponupon 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 onelyonly Gods hand and great commiſſion ſealed and ſent forth againſt him,We muſt turne our eies vnderunder the croſſe from all ſecondary cauſes the Lords inſtruments ſent againſt vsus, and faſten our eies vponupon 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 vsus, 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 vponupon the Lord himſelfe. This will breed patience in vsus, and greatly quiet and comfort our hearts, whereas otherwiſe, if we looke vponupon our enemies, it is the onelyonly occaſion of griefe and impatiencie, as wee ſee in the wicked eueryevery 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 …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 hauehave 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 hauehave 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 eueryevery word, hath by his bleſſed faith ouercome Sathan, and in the concluſion of his ſpeech doth burſt out not into blaſphemies, as Sathan expected, but into praiſe and thankſgiuing,Iob reioyceth in afflictions. Iames. 1.2.3. Praiſing God for his croſſe, truſting to receiue ſome bleſſing by it. Iob ſounds praiſe, and not murmuring nor blaſphemies. as if in eueryevery 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 vntounto 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 vnderunder 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 vsus new croſſes as new brydles to keepe vsus 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 vntounto vsus 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 vsus.
Verſ. 22.
In all this Iob ſinned not, neither did he attribute any Tiphlah, any want of reaſon, iudgment or knowledge.folly vntounto God.
In this verſe the Lorde giues Iob his iuſt commendation: ſhewing
1. That he was found within in heart, and faith, as verſ. 1. in all this Iob ſinned not.
2. That he was ſound without, no euill worde came from him: hee did not ſpeake any reprochfull word agaynſt the Lord, but commended his prouidence and wiſedome continually.
In all 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 vnderunder 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 vntounto 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 vntounto the eares and minds of the wiſe, as things vnſeaſoned without ſalt, be vntounto 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 vntounto 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 vnderunder 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 vnderunder 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 vnderunder the croſſe firſt will rend his garments, 2. ſhaue his head: 3. fall downe vponupon 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 vsus, that Iob humbled himſelfe in eueryevery 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 vnderunder 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 vponupon 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 vntounto God neither want of knowledge, nor want of power, nor want of good will to doe him good.