The Christian Exercise of Fasting — Henry Holland

The Christian Exercise of Fasting · Henry Holland

Iob. chap. 2. verſ. 1.2.3.

1 And it came to paſſe on a day, when the children of God were met together to ſtand before the Lord, that Sathan alſo came among them to ſtand before the Lord.

2 Then the Lord ſayd to Sathan, whence cōmeſt thou? and Sathan anſwered the Lord and ſayd from compaſſing the earth to and fro, and from walking in it.

3 And the Lord ſayd to Sathan, haſt thou conſidered in thine heart my ſeruant Iob, *That he hath not his equall or match. Immerito.how none is like him in the earth, a ſound man, and righteous man, one that feareth God and eſcheweth euill? and how that as yet he continueth in his ſinceritie? haſt thou not moued me to *Without cauſe.deuoure (his ſubſtance) in *deſtroy.vaine?

ANd it came to paſſe on a day. That is, while he was yet in his mourning, full of ſorrow and griefe for his late loſſes, as appeareth by the 8. verſe following.

When the children of God, &c. Sathan came alſo among them to ſtand. Not of his owne will, but againſt his will, God calles him to his accounts where euer he be: he hath no neede to call him, but like as hee can keepe court in mens conſciences when he pleaſe here on earth, ſo can he alſo cal the ſpirits to their accounts where & when he pleaſe: for they tremble euer before him with guiltie conſciences, and ſo doe not a number of men which bee paſt feeling, verſ. 19. worſe then diuels. All theſe wordes are beſore expounded, chap. 1. verſ. 6.

How none is like him. For al were then ful of corruption, ſpecially in Idumea.

And how as yet he continueth in his ſinceritie. That is, now thou ſeeſt thy ſelfe, a lyer, and to hauehave no ſtrength againſt my righteous ſeruant: for hee perſeuereth faithfull in mine obedience, notwithſtanding al the euill both thou and thine inſtruments can bring vponupon 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 eueryevery ſide.

1 Here againe the Lord teacheth vsus his abſolute authoritie ouer all creatures, and of the execution of his will,Ver. 1. When the Lord repeates vntounto vsus 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 vsus 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 vnderunder 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 vsus often in his anſwers: Mine houre is not yet come. And Ioh. Reu. verſ. 3. Ye ſhall hauehave tribulation ten daies. chap. 12. 6. The church must bee fed in the wilderneſſe, a thouſand two hundreth and threeſcore dayes.

3 Looke not to ſleepe quietly after the firſt conqueſt, or victorie had againſt Sathan. He muſt be let looſe often againſt thee, and the next time hee comes with greater ſtrength: For this cauſe thou muſt not giuegive 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 vsus a free gift vntounto Ieſus Chriſt: we cannot bee loſt, for he is a ſtrong and faithfull keeper. OnelyOnly let vsus 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 vsus.

1 In this ſecond and third verſe the Lord lets vsus 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 vponupon his merciemercy. *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 hauehave all vertues, yet if he hauehave a falſe heart, and wicked vncleane conſcience, albeit all the world clap their hands in his commendation, yet is he but dung and filthines before God. 2. A righteous man: not boaſting of inward ſinceritie, which hath not the warrant and witnes of a good conuerſation, and righteous life. 3. Fearing GOD: not onelyonly 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 vnderunder 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 hauehave 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 vntounto 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 vponupon 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 vsus here learne againe, and againe, to faſten our eyes vponupon the Lord, he doth all things in heauen and earth. And howſoeuer things ſeeme to vsus to fall out accidentally, yet the Lord ſtill abideth in the ſterne, & *The Lord God leadeth vsus into temptation, as he did his own ſonne Ieſus Chriſt. Mate. 4.1. Lu. 4. and it is he which deliuereth vsus from euill.gouerneth all things in heauen and earth: let the inſtruments be what may be and intend what they liſt, yet God in the end will turne all to the good of his elect.

5. The Lord telleth the deuill to confound him, al that euer he hath done is in vaine. He hath ſweat much to obtaine the commiſſion, next in the execution of it, &c. But al his labour is loſt, he cannot bring Iob to ioyne in league with him, to renounce his God, blaſpheme, &c. all his labour is loſt.

Verſe 4.

And Sathan anſwered the Lord, and ſayd, skin for skin, and all that euer a man hath, will a man giuegive for his life.

Verſe 5.

But ſtretch out now thine hand and touch his bones and his fleſh, (*Let me vndergoe any Curſe. to ſee) if hee will not blaspheme thee to thy face.

Theſe two verſes containe Sathans aunſwere vntounto the Lorde: wherein hee laboreth with more new reaſons for a new commiſſion.

1. Arg. An hypocrite will freely giuegive 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 giuegive the deereſt thing he hath to ſaue his life; yea a man would bee glad if the euil come neere our bodies to leeſe ſome part of the skinne which may be beſt ſpared, to ſaue the reſt, and ſo the life. A man would hazard to beare a great blowe on his arme, legge, or thigh, rather then on his head: wee euer care for that part which is deereſt vntounto vsus. q. d. As if Sathan ſhould ſay, Iob may be a notable hollow hypocrite for all I could doe as yet, for I hauehave 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 giuegive 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 vsus looke for him eueryevery day. Here note againe the inſatiable thirſt and greedie deſire theſe wicked ſpirits hauehave to deſtroy vsus 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 all the foyle and ſhame he hath alreadie receiued, yet is hee as readie to bid the Lordes ſeruants battaile againe. Let vsus looke eueryevery 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 vsus 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 vsus 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 giuegive 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 louelove merciemercy, 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 hauehave noted before.

2. Let vsus learne here to beare our croſſes patiently, & all ſickneſſes which burne and ſcorch our bodies and drie our bones, for Sathan here tels vsus that ſuch as ſtorme in impatiencie, and blaſpheme God in this caſe, are ſtarke hypocrites. 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 hauehave 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 vponupon him, or that hee might ſinke preſently to hell, if Iob bee not an hypocrite. Such be his children at this day, and hauehave been in all ages, full of rage, impudencie, crueltie, curſing banning, &c.

Verſe 6.

Then the Lord ſayde vntounto Sathan, * beholde he is in thine hand, but ſaue his life.

In this verſe wee bee taught how the commiſſion was renued vntounto 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 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 hauehave in him, that if we aske any thing according to his will, he heareth vsus.

2. We hauehave 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 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 hauehave 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 hauehave 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 vsus learne it here againe, that Sathan cannot hurt vsus without a commiſſion: if this bee true, let vsus 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 vsus, to adore him as a God. Let vsus onelyonly intreate by prayer and faſting the ſame great Lord which hath ſent him againſt vsus.

Verſ. 7.

Sathan departed from the preſence of the Lord,Biſchin. and ſmote Iob with a ſcorching inflammation,*Or vehemēt. from the ſole of his foote to the crowne of his head.

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 vehement or ſcorching inflammation. Shachan. inde Shechin. vleus ex caliditate.Such a venemous inflammation wee reade of, Exod. 9.10. to bee vponupon 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 vsus. 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 vsus: 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 vponupon 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 vponupon 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 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 vnderunder the croſſe we hauehave 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 hauehave oftentimes giuen vsus ſome breathing betweene one croſſe and another, to aſſwage the griefe we hauehave endured: but here Iob hath no moment of reſt. Wherefore if God giuegive vsus to eſcape well one euill, let vsus 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.

Verſ. 8.

And he tooke a *Or potſhard.ſhell to *Scratch.rub himſelfe: and as yet he ſate downe in the aſhes.

This verſe containeth two arguments, which tend to ſhew

1. The greatnes of his miſerie: he had no more to eaſe him but himſelfe, no inſtrument but a ſhell or potſheard.

2. His courage and conſtancie: ſtill he continued in his humiliation faithfull.

And he tooke a ſhell. That is, his paine was ſo great in all parts, and his very finger ends, that he could no way eaſe his itching and venemous ſores but with a ſhell or potſherd inſteed of nayles.

To rub himſelfe. That is, he had no helpe of any other but himſelfe,So doth Dauid complaine. Pſal. 38. Surely that good man was often ſicke of greuous diſeaſes. for all friends did loath to come neere, and could hardly abide to ſee him: for hee complaines, chap. 19. 13. He hath remoued my brethren farre from me, and alſo mine acquaintance were ſtrangers vntounto me. My neighbours hauehave forſaken me, & my familiars hauehave 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 vntounto 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 vsus in a moment whē we floriſh beſt on earth.1. Here let vsus 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 giuegive Sathan the bridle neuer ſo little, ſoone make vsus filthie, ſowre, and lothſome vntounto 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 vntounto him: as he complaineth chap. 19. 19. All my ſecret friends abhorred me, they whome J loued are turned againſt me. The like heauie ſtate wee read that Dauid fell into once or twiſe. For in the 38. Pſalme, hauing ſymptomes of a moſt dangerous diſeaſe from the beginning to the 11. verſe, there hee ſayth: My louers and my friends ſtand aſide from my plague, and my kinſmen ſtand a farre off.

2. Note how ſtill this holy man hauing loſt all outward helpe and comfort, he thinks nothing yet better for him then to humble himſelfe, and ſtill to worſhippe God religiouſly. Here muſt bee a good ſound heart and faith,Here is a ſtrong faith that ſeeing nothing but ſignes of anger yet ſtil doth reſt in God. that ſeeing no outwarde ſigne of Gods fauour, ſeeing all friends forſake him as an hypocrite, yet ſtill hee beleeues, ſtill hee hopes and hanges vponupon 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 vntounto 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 vntounto the Lorde: doe thy pleaſure with me, beate mee and bruſe mee as ſmall as this duſt, yet will I truſt in thee: nay turne mee to the very duſt when it ſhall pleaſe thee, for I know my redeemer liueth, and that I ſhall riſe againe and ſee him with theſe eyes.

Verſe 9.

Then ſaid his wife vntounto him, Doſt thou continue yet in thine *Bethumatheka.vprightnes? *Barek.bleſse God and die.

DOeſt thou continue in thine vprightnes? That is, doeſt thou yet continue ſilent, as if thou wereſt a ſound man, art thou nothing mooued with this horrible calamitie? or haſt thou not a dead and a benummed conſcience, and canſt not feel nor ſee by thine hypocriſie by moſt euident ſignes of Gods wrath vponupon 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 giuegive God the glory, and hauehave 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 giuegive glory to the Lord God of Iſraell, and make confeſſion vntounto him, and ſhew me now what thou haſt done. q.d. Theſe torments can not proceed but from an angrie God. Thou haſt aſſuredly prouoked Gods wrath with ſome cloſe ſinnes of hypocriſie, otherwiſe we could neuer hauehave 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, giuegive glory vntounto 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 vntounto 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 vsus, 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 vnderunder the croſſe, and that (as Iohn ſaith) which ouercōmeth all our enemies,1. Ioh. 5.4. is our faith accompanied with louelove out of a pure hart and a good conſcience. Now take from vsus 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 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 hauehave within vsus ſpecially vnderunder the croſſe,Sathan would no doubt faine driue vsus to this eueryevery day, that we looſe al our laboure in ſeruing him, and being obediēt vntounto his word, Pſal. 38. our owne carnall wiſedome, luſtes and affections which are ſtirring and mightie: but if Sathan ſteale into vsus by errors and euill perſwaſions of men: then hee will ſtrangely torment vsus.

The wicked doe thus ſcorne Gods people vnderunder the croſſe as hypocrites, and they hauehave 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 vponupon 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 vponupon 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 hauehave 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 vsus, or friends perſwade vsus amiſſe, are thoſe which we ſee Dauid vſe and 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 vnderunder the croſſe: firſt, ſilence: ſecondly, hope: thirdly, prayer.

Verſ. 10.

But he ſayd vntounto her, thou ſpeakeſt like a fooliſh woman: what? ſhall wee receiue good at Gods hand, and not receiue euill? Jn all this did not Job ſinne with his lips.

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 hauehave: 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 hauehave 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 onelyonly for ſinne, and from the wrath of God: but I thinke farre otherwiſe, that whereas we hauehave 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 vsus receiue his corrections and roddes in like manner as thankfully: for theſe croſſes be as good & as needful for vsus as his bleſsings: his louelove is nothing chā ged, but he wold hauehave vsus eueryevery 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 vsus 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 giuegive 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 vnderunder the croſſe: good words or ſylence. Iob is patient in heart, patient in minde, and patient in words, and yet he is prouoked eueryevery 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 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 vsus 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 vnderunder the croſſe they murmur, and thinke vponupon 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 vsus, with thankfulnes. In aduerſitie, meditations of Gods louelove, 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 vnderunder the croſſe of Gods former louelove towards thee, & ſo confirme thy ſelfe. For whether wee conſider the temporall bleſsings of God, or ſpirituall, which concerne our ſaluation, wee muſt needes bee comforted in the due conſideration of them. Runne through ſome particulars, in thy conception, thy birth thine election, &c. behold his almightie power, prouidence and goodnes, &c. But ſelecting and calling thee by Ieſus Chriſt vntounto 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 vsus bitter croſſes for a time on earth, which meanes to aduance vsus 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 vnderunder the croſſe. It is a thing moſt rare, when a man hath many conflicts within, but that ſome bitter and euill words eſcape him without. For this cauſe ſayth S. Iames, that he which ſinneth not with his *In word. Iam. 3.2. & 1.26. Pſal. 15.tongue, is a perfect man, and able to bridle the whole bodie.

Of the gouernment of the tongue.

Firſt conſider Iames arguments: (1.) Hee that cannot bridle his tongue, hath no religion, Iam. 1.26. (2.) He that can bridle and well vſe it, is a ſound wiſe man. (3.) Hee that cannot bridle it, is ſet on a wilde horſe backe. (4.) He ſits in a ſhippe which wants a rudder or a helme. (5.) An euill tongue like a flame burnes vp all, euen all the world, the diuell fires it. (6) He that hath an euill tongue, is full of ſinne. (7) The wicked mans tongue cannot bee tamed. (8) Full of deadly poyſon. (9) He cannot bee a faithfull man which hath an euill tongue. Bleſsing and curſing are contrary.

One thing be ſure, till thou haſt a good heart thou haſt neuer a good tongue, Math. 15.19. Learne to ſpeake well to God, ſo ſhalt thou ſpeake well to men. The tongue is a notable inſtrument well gouerned, the worſt part if it bee euill: euill by nature, hard to bee ruled: let vsus often pray for the good gouernment and good vſe of the tongue.

Thus far of wicked ſpirits: & now ſomething would be ſayd of the good Angels which kept Iob, & keep vsus eueryevery day. Pſal. 34.7. Firſt, They are many, Math. 26.53.2. Of great ſtrength, Pſalm. 103.20.3. Faithfull in their obedience, ibid. 4. They reioyce in our good, Luk. 15.7.10.5. When we dye, they carrie our ſoules to heauen, Luk. 16. verſ. 22.

Verſ. 11.12.13.

Now when Iobs three friends heard of all this euill that was come vponupon him, they came eueryevery one from his owne place, to wit, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they were agreed together to come to lament with him, and to comfort him.

In theſe mē which viſited Iob in his afflictiōs, we are to conſider:

1. What moued thē to viſit him:

1. They heard of his calamitie & miſerie.

2. They were his deere friends.

2. With what ſympathie & louelove they came vntounto him:

1. They agreed together to come & performe this duetie.

2. They intended in louelove, 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 louelove:

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 vponupon Job. That is, all the former calamities, loſſe of ſubſtance, loſſe of children, theſe laſt torments in his owne bodie.

They came eueryevery one from his owne place. Theſe three great men which are here named, came eueryevery 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 hauehave thought were giuen them of the places, townes, or cities whence they came: but the beſt interpreters ſay theſe were the names of their anceſters, that Eliphaz is called a Themanite of Theman the ſonne of Eliphaz, Gen. 36.11 42. which was the firſt borne of Eſau. And yet we know Theman was a citie in Edom, Ierem. 49.7. Baruc. 3.12. which did beare name of that man, and this Eliphaz might bee Lord of it: ſo hee may beare the name of the towne and his fathers alſo.

Bildad the Shuhite. Of Shua the ſonne of Abraham by Ketura his ſecond wife, Gen. 25.2.

Zophar the Naamathite. Some ſay of Zopho, ſonne to that Eliphaz, Eſaus eldeſt ſonne, Gen. 36.11. Some ſay his name is ſet downe figuratiuely,Metatheſis. of Timna one of the Dukes which came of Eſau, verſ. 40. And yet it may bee this man came of a towne called Naamah, which afterwards fell by lot to the tribe of Iuda, Ioſh. 15.41.

They were agreed together to come. That is, they came not by chaunce, they came purpoſely with one conſent, they thought to ioyne their counſel, heads, hands & hearts together to doe him good.

To mourne with him, and to comfort him. They came in louelove, 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 louelove and wiſedome. For louelove 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 vntounto him all the ſignes of their louelove. 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 vntounto you, that if two of you ſhall agree together in earth vponupon 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 vntounto him: inſomuch that he complaineth againſt them all.Iob. 16.4. Ye pretend a good purpoſe, that ye came to comfort me: but miſerable comforters are you all. They came not we ſee to mocke him, but to comfort him: and yet in their contention and heate of diſputation againſt him, they gaue him ſome hard and ironical ſpeeches. For he ſaith, I could ſhake mine head at you: meaning, I could ſcorne you as you doe me for my miſerie: but I will not requite one euill with another.

Vſe.

1. When God giueth vsus louelove towards our poore brethren, let vsus aske him wiſedome, that we may know how to relieue and comfort them: and when God giueth vsus wiſedome to know how to doe good, let vsus pray for louelove, to moue and ſtirre vp our affections to doe all the good we can for them.

2. It is hard to finde a man of ſuch wiſedome and louelove, that is a right ſound Phiſition to cure the ſores & wounds of diſtreſſed ſoules and troubled conſciences: Theſe men be ſo rare, that as Elihu ſaith afterward,Chap. 33. 23. ye ſhall hardly find ſuch a meſſenger, ſuch a comforter, one among a thouſand.

3. The world is full at this day of ſuch friends as will agree with you to mirth and feaſting, but fewe come to the houſe of mourning: or if they come, they are vtterly vnable to ſpeake one good word to comfort the heart of the afflicted.

So farre of their affliction before they came: Now of their louelove and compaſſion being preſent.

Verſe 12.

So when they lift vp their eies a farre off, they knew him not: therefore they lift vp their voices and wept, and eueryevery one of them rent his garment, and ſprinkled duſt vponupon their heads towards heauen.

SO when they lift vp their eies a farre off. *Many arguments of louelove.They were told of his miſerable ſtate, they therefore before they came neere him, they look vponupon 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 louelove and ſound affection: howſoeuer afterwards they were ſo amazed with the greatnes of the calamitie, that they thought him ſuch an abiect and ſo farre from grace,The thought afterwards no word … be ſp… vntounto 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.

EueryEvery 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 vponupon 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 louelove 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 vntounto prayer, and for this cauſe before the ſicke humble themſelues carefully, that he may ioine with them in prayers vntounto 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 louelove or hatred of all that is before them, all things come alike to all. Eccle. 9.1.2.By the euents of this preſent life it cannot be diſcerned, who is in, who is out of Gods fauor. Theſe points wee hauehave noted at large in the treatiſe of faſting.

Verſe 13.

So they ſate by him vponupon the ground 7. daies and 7. nights, and none ſpake a worde vntounto him: for they ſaw that his paine was *Or that his paine was inc…ſed exceedingly.exceeding great.

BEholde here arguments of great ſympathie and louelove, 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 vntounto 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 louelove: 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 vponupon him. Therfore they doubted how & what to ſpeak, as after appeareth by their long ſpeeches and conference with him.

1. Learne here what wiſedome is required in them which would comfort afflicted conſciences. They muſt not onelyonly 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 hauehave reioiced with praiſing God for his faith and patience. This now argueth in them great want of iudgement, and no maruell though Iob complayned afterwards, Miſerable comforters are you all.

2. Laſtly, note how Sathan deales with Iob in this ſicknes, we ſee he ſmites him not all at once, but rackes him againe by degrees to ſee what he can wring out of Iob: for it is ſayd that his paine & torment did ſtill increaſe 7. daies. and 7. nightes. And beſides this racke in his bodie, the ſilence and geſture of his friends did ſo torment his mind, that at the laſt he cries out in that bitter maner we ſee, ca. 3. like a man in frenſie, which through ſome grieuous ſicknes hath loſt his wittes.

FINIS.

End of the text · Henry Holland, The Christian Exercise of Fasting (1596)

The Christian Exercise of Fasting, Chapter 2

Verſe 5.

Of the gouernment of the tongue.

Vſe.