Exposition of Job 1-3 — Joseph Caryl

Exposition of Job 1-3 · Joseph Caryl

JOB 1.13, 14, &c.

And there was a day when his ſonnes and his daughters were eating and drinking wine in their eldeſt brothers houſe.

And there came a meſsenger unto Job and ſaid, The Oxen were plowing, and the aſses feeding beſides them.

And the Sabeans fell upon them, &c.

IN the former context we ſhewed you the affliction of Job, mooved by Satan and permitted by God, Touch all that he hath, is Satans motion, All that he hath is in thine hand is Gods permiſſion. From this 13^th. verſe to the end of the 19^th. the afflictions of Job are particularly deſcribed; and we may obſerve 6 particulars in the Context concerning his afflictions.

1. The time or ſeaſon of his afflictions, And there was a day when his ſonnes and daughters were eating and drinking wine in their eldeſt brothers houſe, ver. 13.

2. The inſtruments or the meanes of his afflictions. Satan who undertooke the afflicting of Job, ſtands as it were behind the doore, he doth not appeare in it, but ſets on others. His inſtruments were firſt cruell and bloody minded men, the Sabeans verſe 15. The Chaldeans verſe 17. Secondly, thoſe active creatures, devouring fire and ſtormy windes, the fire, verſe 16. the winde, verſe 19.

3. The matter of his affliction, or in what he was afflicted, it was in his outward eſtate.

4. The variety of his afflictions, he was not ſmitten in ſome one thing, in ſome one part of his outward eſtate, but he was afflicted in all, his Oxen, his Aſſes and his Camels violently taken away, his Sheep burnt up by the fire; his ſons and his daughters over-whelmed and cruſhed by the fall of an houſe, all his ſervants attending upon theſe ſlaine, conſumed, deſtroyed, excepting only one from every ſtroke, to be the ſad relator or meſſenger of theſe calamities.

5. The ſuddenneſſe of his afflictions, they came all upon him in one day.

6. The unceſſantneſſe of the report of theſe afflictions, the ſound of them all was in his eares at once: as they were all brought upon him in one day, ſo they are all told him in one houre, yea by the ſtory it doth appeare, there were but very few moments betweene the firſt and the laſt. For the Text ſaith that no ſooner had one meſſenger ended his dolefull news, but another begins, nay they did not ſtay ſo long as to let one another make an end; but the Text ſaith, While the former was yet ſpeaking, there came another and ſaid, and ſo while the next was yet ſpeaking, there came another and ſaid, & while he was yet speaking, another, &c. So that Satan did not give Job ſo much as the leaſt minute of intermiſſion to breath a while or recollect himſelfe. His troubles both in the acting and in the reporting, were cloſe linked together, like a chaine one within another, and he within them all faſt bound, and yet free.

Theſe are obſervable, thorough the whole Context concerning this great affliction of Job. Now we will conſider the afflictions themſelves, their ſeverall parts, and open the words in which they are preſented to us.

Verſe 13.

And there was a day when his ſonnes and daughters were eating and drinking wine in their eldeſt brothers houſe.

And there was a day. Eccleſ. 3.1.] To every thing there is a ſeaſon (ſaith Solomon) and a time for every purpoſe under the Sunne. God hath a time for his purpoſes, God hath his day: Man hath a time for his purpoſes, and ſo hath Satan: any day will not ſerve his turne, he picks and chooſeth. There was a day, it intimates a day extraordinary,foreign and there is an expreſſe addition in the Originall, which puts an emphaſis upon it, and makes it more then a day, there was that day, or that speciall day: So it is uſed, 2 Kin. 4.8. And it fell on a day that Eliſha paſſed to Shunem, or upon that day, a notable day wherein ſo many great things were done.

But what day was this? It is explained in the words, in the latter part of the verſe. It was a notable day, for it was a day or that day, When his ſonnes and his daughters were eating and drinking wine in their eldeſt brothers houſe.

There are three things in thoſe words, which prove that this was an extraordinary day.

1. It was a feaſting day, and feaſting dayes are extraordinary dayes.

2. It was an extraordinary, not an ordinary feaſting day; For it is ſaid, they were eating and drinking wine. In the beginning of the Chapter (where the feaſts of Jobs children are deſcribed) it is ſaid only, That his ſonnes went every one their day, to eat and to drinke: But here it is ſaid, that they did eat and drinke wine: which notes an extraordinary feaſt. For ſtill in Scripture, when we reade of a banquet of wine, or of a feaſt of wine, an extraordinary feaſt is meant:Eſth. 5.6. Queene Esther invited the King and Haman to a banquet of wine, not that there was nothing but wine at the banquet, but that addition doth imply, that it was a plentifull banquet, a ſolemne banquet. It is more to make a banquet of wine, then to make a banquet, though ſcarce any banquet is made without wine.Joh. 2.4. So when there wanted wine, the ſolemnity and glory of the feaſt was thought to be blemiſhed, They have no wine, ſaith the mother of Chriſt unto him at the marriage feaſt in Cana. And when the Spouſe would ſet forth the wonderfull fullneſſe of ſpirituall delights, which ſhe had from Chriſt, ſhe expreſſeth it thus,Cant. 2.4. He brought me into the banqueting houſe, the Hebrew word is, he brought me into the houſe of wine; the houſe of wine notes extraordinary ſpirituall refreſhing. What a banquet had the Spouſe for her ſoule there? Chriſt called her to eat and drinke aboundantly, to be filled with his love. See the like Iſa. 25.6. So Jobs children were eating and drinking wine, ſc. they were at a plentifull and ſolemne feaſt that day.

3. It was a day of feaſting in their eldeſt brothers houſe, that is another thing which prooves it was an extraordinary feaſt day. It was a feaſt, and a feaſt of wine, and a feaſt of wine in their eldeſt brothers houſe, who had a larger eſtate, a fuller portion, and to anſwer the dignity of his primogenitor, ought to make a more ſolemne feaſt then the reſt did: This was the day that Satan pickes out and chooſes to bring all theſe ſad afflictions upon Job, an ordinary day would not ſerve his turne; without doubt this was not the immediate day or time, after which he got that Commiſſion from God, All that he hath is in thine hand; Satan went away, he would have been at it as ſoone as he could, but yet he waiteth for a ſpeciall time, wherin he might do it with greateſt advantage; and that is the point I ſhall obſerve from this,

That Satan obſerveth and watcheth his time to faſten his temptations moſt ſtrongly upon the ſoule. He watcheth a day, there was a day, and there was not a day in the whole yeare, upon which he could have done it with greater advantage then upon that day. As the mercies of God are exceedingly endeared to us by the ſeaſon in which they come to us: When they come to us in our ſpeciall need; how ſweet is a mercy then! And as our obedience is exceedingly commended to the acceptation of God, when it is upon a fit day, when it is on the day, wherein he calls for and expects it: And as our ſinnes are exceedingly aggravated, by the ſeaſon and time wherein they are committed: What, ſinne upon this day? A day of trouble, a day of humiliation? As Eliſha rebuked Gehazi, 2 Kin. 5.26.Is this a time to receive money, and to receive garments? &c. Is this a time for thy heart to runne out ſinfully after the world? So likewiſe the temptations of Satan and the afflictions which hee brings upon the ſervants of God, are exceedingly imbittered by the ſeaſon, and he knowes well enough, what ſeaſons will make them moſt bitter; And what can more imbitter a cup of ſorrow, then to have it brought us upon a day of rejoycing. Solomon tells us, that as he that taketh away a garment in cold weather, and as vineger upon nitre, ſo is he that ſings a ſong to an heavy heart; If joy be troubleſome in our ſorrowes, how troubleſome is ſorrow in the midſt of our joyes, Prov. 25.20. Then, Satan could never have found out ſuch a time as this; Muſt he needs be afflicting the Father, when the children were a feaſting? Could he find out no other time but this? Muſt his teares be mingled with their wine? Muſt the childrens rejoycing day be the Fathers mourning day? Muſt Satan needs ſhew his malice againſt the Father, when the children were ſhewing their love one to another? It was a love-feaſt.Mat. 4.2. Thus he did with Chriſt; it is obſerved that when Chriſt had faſted 40. dayes and 40. nights, and afterwards was an hungry, then the Tempter came, he layes hold of this advantage, he would not come till he was hungry, to perſwade him to turne ſtones into bread. What a ſtrength had this temptation from the ſeaſon? Who would not make bread for himſelfe if he can, when hee is hungry? Had Chriſt been full, there had not been ſuch an edge upon, ſuch a weight in the temptation. How many doth Satan provoke to turne ſtones into bread, when he commes to them in their hunger? Thou art in a ſtrait, like to ſtarve and periſh, turne ſtones into bread, that is, procure thy ſelfe meat and proviſion by unlawfull and ſinfull wayes; This is indeed to turne ſtones into bread. So here at this time when Job was rejoycing (as doubtleſſe he did) to ſee the love and unity of his children; now at this time Satan attempts to turne their bread into a ſtone, to bruiſe and breake the heart of their tender Father. Afflictions preſſe moſt when they are leaſt expected.

Let us obſerve then this mixture of malice and cunning in Satan, in chooſing his time. To carry a man from one extremity to another, puts him upon the greateſt extremity: To make the day of a mans greateſt rejoycing to be the day of his deepeſt ſorrowes, this is cutting, if not killing ſorrow. To be brought from extreame ſorrow to extreame joy ſuddenly, doth rather amaze then comfort the ſpirit of a man: It is ſaid that when the Lord turned againe the captivity of Zion, the people were like them that dreame, Pſal. 126.1.the change was ſo great, ſo ſudden, that they were rather aſtoniſhed and amazed then comforted with it, for a while. So, much more to be hurried from extreame joy to extreame ſorrow, from the borders of comfort to the brinke of death on a ſudden, is not ſo much to afflict a man as to confound and diſtract him. This courſe Satan takes with Job.

It were well if we could be wiſe in this reſpect to imitate Satan, to chooſe out our day to do good when there is greateſt probability of ſucceſſe, as he choſe out his day to do miſchief! It is the Apoſtles rule,Gal. 6.10. as you have opportunity doe good; if wee could be wiſe to lay hold upon opportunities, it would be a wonderfull advantage to us; as a word fitly spoken is word upon the wheele, ſo a worke fitly done, is a worke upon the wheele, it goeth on, takes upon the heart both of God and man. Let us conſider whether now we have not a ſeaſon, whether this be not a day that holds forth to us a glorious opportunity. Surely we may preſent this day unto you, as a day to be doing in. Let us therefore be as quick in this our day to doe good, as Satan was in that day to doe hurt. This is a day wherein great things are a doing, and grievous things are a ſuffering by many of our bretheren, therefore you ſhould be working this day, make a day on't. This is a day in which ſonnes of Belial, men that will not beare Chriſts yoke, are combining to breake it, and to caſt his coards from them. Then joyne, this day to helpe Chriſt; elſe, as Mordecai ſaid to Eſther, E…th. 4.14.If thou altogether holdeſt thy peace at this time (this was a day for Eſther to worke in) then ſhall there enlargement and deliverance ariſe to the Jewes from another place, but thou and thy fathers houſe ſhall be destroyed: So I may ſay to you in reference to the preſent opportunity, if you altogether hold your peace, hold your purſes, and hold your hands at this time, at ſuch a day as this, enlargement will come to the Church ſome other way, but you may be deſtroyed, who thinke to hold and keepe your peace either by ſaying or doing nothing: If ever you will appeare, this is a day to appeare in to doe good. Let us be wiſe to manage and improve our day; That it may never be ſaid of us as our Lord Chriſt did of Jeruſalem: If yee had knowne, even ye, in this your day, the things which belong unto your peace, Luk. 19.42. It is a ſadder thing to have had a ſeaſon and not to know it, (ſc. not to uſe it,) then not to have had it. Solomon tells us, Eccleſ. 8.6. That, Becauſe to every purpoſe there is a time and judgement, therefore the miſery of man is great upon him. Miſery cannot be great to a man, becauſe there is a time for every purpoſe, but becauſe men are either ſo blind that they cannot ſee, or ſo ſluggiſh that they will not make uſe of the proper time for every purpoſe. Thus the preacher himſelfe expounds it, Chap. 9.12. For man alſo knoweth not his time, as the fiſhes that are taken in an evill not, and as the birds are taken in a ſnare, ſo are the ſonnes of men ſnared in an evill time, when it falleth ſuddenly upon them. Conſider what Solomons experience taught him: Let not your inadvertency of theſe times, make you a new experiment of that ancient truth, And leave men that ſhould be wiſe, eſpecially that pretend to wiſedome, to be numbred among, and compared with a ſilly bird, a ſilent fiſh.

Then again, Foraſmuch as it was the day of their great feaſt, of their feaſt with wine, upon which this great affliction aſſaulted Job, Obſerve,

That the faireſt and cleareſt day of our outward comfort may be clouded and overcaſt before the evening. It was as faire a day as ever began in Jobs family, a feaſt, and a feaſt with wine, and that in the eldeſt Brothers houſe, and yet all was darkeneſſe before night.

This is true in reference to ungodly men, great and terrible judgements fall ſuddainly upon them; their light is turned into darkneſſe in a moment, as Chriſt compares it to the dayes of Noah and the dayes of Lot; As it was (ſaith he) in the dayes of Noah, they did eate, they dranke, they married wives, they were given in marriage untill the day that Noah entred into the Arke, and the flood came and deſtroyed them all; and as it was in the dayes of Lot, &c. both which are in two words ſet out by the Apoſtle;1 Theſ. 5.3. when they ſhall ſay, peace and ſafety, then ſudden destruction commeth. Thus it is with ungodly men, their Sunne often ſets at noone, when they ſay, yea when they conclude all's well, then judgement mixt with wrath is at the doore. This is a truth alſo in reference unto godly men and the Churches of God, all their outward comforts may be clouded in a day, while they are eating and drinking, not ſinfully but in a holy manner: ſuppoſe as the Apoſtle adviſeth,1 Cor. 10.31. to the glory of God, yet even at that time all may preſently be taken away. And therefore as the Apoſtle ſaith, rejoyce as if you rejoyced not in the creature,1 Cor 7.30. and eate as if you did not eate, and buy as if you poſſeſſed not, Why? For the faſhion of this world, the Scheme of this world paſſeth away. You ſee it did with Job; in what a goodly faſhion was his worldly eſtate in the morning, how was it dreſt and adorned in perfect beauty in all its excellencies (as we heard it before deſcribed,) yet before night all the faſhion of it paſt away, and the beauty of it was quite blaſted: Therefore you that have great eſtates, and good eſtates, eſtates well gotten, and well govern'd, be not high-minded, truſt not in uncertaine riches;1 Tim. 6.17. Pſal. 62.10. If riches increaſe, and if they increaſe in a right way, yet ſet not your hearts upon them, for the faſhion of worldly things quickly paſſeth away; Riches make themſelves wings to fly away, when thou art making doores and locks, bolts and barres to keepe them in. That for the time in the 13^th. verſe.

But what did Satan upon this day?

That is ſet forth in the 14^th. v. and ſo on. And there came a meſſenger unto Job and ſaid, The Oxen were plowing, and the Aſſes feeding beſide them.

There came a meſſenger.] The Jewiſh Rabbins and ſome of the Fathers, tell us that theſe meſſengers were Devils, evill ſpirits in the likeneſſe of men. But ſurely the opinion hath little likeneſſe with the truth, therefore with Beza, I lay it by and reject it amongſt the tales of the Rabbins. Theſe meſſengers were really the eſcaped ſervants of Job, as we ſhall ſee afterward.

Now the meſſenger beſpeakes Job thus, The Oxen were plowing, they were hard at their worke, and the Aſſes were feeding beſides them. The word in the Hebrew is this, the Aſſes were feeding at their hand, or at hand; to be at hand, doth note neereneſſe; in our language we ſay, ſuch a thing is at hand, or ſuch a man is at hand, the day of our feare is at hand, when we meane they are neare; The Lord is at hand, Phil. 4.5. ſc. nigh unto us for our helpe. So 2 Theſ. 2.2. It is applied alſo to neereneſſe of place as well as of time, Neh. 3.2. where the building of the wall of Jeruſalem is deſcribed, it is ſaid, Next unto him built the men of Jericho, the Hebrew is, at the hand of him built the men of Jericho, that is next to him in place.

Now the meſſenger deſcribeth all in ſuch a poſture, The Oxen were plowing, and the Aſſes feeding: by this to aſſure Job of the care and diligence of his ſervants about his buſineſſe, for the ſecuring of his Cattell, and improving of his ground: as if he ſhould have ſaid, This ſad affliction which is come upon thee, did not come through our negligence or improvidence, we were about our buſineſſe according to our ſeverall places, The Oxen were plowing, and the Aſſes were feeding by them, they were not careleſly left to danger, but our eye was upon them, yet notwithſtanding they were all ſurprized and taken away.

From this relation of the poſture of Jobs ſervants and Cattell at the time when this affliction fell upon them, we may obſerve thus much;

That all our care and diligence cannot ſecure outward thing unto us. Afflictions may take us in the middeſt of our beſt and moſt honeſt endeavours. A man may be looking to and ordering his eſtate, and yet at the very time, while his eye is upon it, he may ſee it take its flight like an Eagle towards Heaven; while he is ordering of it, he may ſee diſorder and confuſion comming upon it: while he is ſetling of it by honeſt care, he may quickly ſee it unſetled, removed and all broken to peeces, as it was here with Job; he was in a very good way, his ſervants were honeſtly employed, but ſuddenly all is gone; The Oxen were taken away, and the Aſſes that fed by them. But who made this attempt? The meſſenger informes that in the next words; And the Sabeans fell upon them.

foreign from foreignThe Sabeans.] The Hebrew is, Saba fell upon them, the Countrey put for the people, Saba for the Sabeans. As we uſe to ſay, Spaine made warre, and France made warre, that is, the Spaniards made warre, or the French made warre, ſo it is ſuch an expreſſion, Saba fell upon them, that is, the people inhabiting Saba.

Fell upon them.] The word noteth a mighty violence, they came upon them as from above, they came powring downe upon them like a ſtorme. There is ſuch a phraſe in warre, when they goe violently upon a place, they are ſaid to ſtorme the place, to ſtorme the gates of a Caſtle or of a City; ſo here, they fell upon them, that is, they came violently upon them like a ſtorme. In Prov. 1.27. deſtruction is deſcribed to come upon wicked men like a whirle-wind.

Sabaeos autem Araba… intellige, qui latrocinijs dedili erant: unde poſterior aetas eos Saracenos appellavit, non a Sara ut quidā ſomniant… ſed ae Sarac. verbo Arabico, quod ſurari & latrocinari ſignificat. Ʋnde Saric. Fur Latro. Druſ. in loc.The Sabeans were a people (as it is concluded by moſt interpreters) inhabiting Arabia felix, neare the Countrey where Job dwelt: And for the manners of this people, it is obſerved by Hiſtorians, that they were a people famous onelyonly for robberies, a people that lived by pillage and by plundering of their neighbours. Such a people they were; Theſe Sabeans fell upon them, they tooke away thy Cattell, and have ſlaine thy ſervants with the edge of the Sword.

Here it may be queſtioned, How or why theſe Sabeans at ſuch a time ſhould fall upon the eſtate of Job? what hurt had Job done them? Job lived in a faire way with all his neighbours, and kept good quarter and correſpondence with them; he was not a man of warre or contention, how then commeth it to paſſe that theſe fell upon Jobs eſtate and tooke it away, and upon that day too, in this nick of time?

As when the Widdow of Tekoah had told a faire tale to David about the bringing backe of Abſolom, the King asked her, Is not the hand of Joab with thee in all this? 2 Sam. 14.19.So when you ſee ſuch men, Sabeans and Chaldeans falling upon the eſtate of Job, you may demand, Is not the hand of Satan in all this? Yes no doubt. Theſe Sabeans fall upon Jobs eſtate, but Satan firſt fell upon the Sabeans, and by ſtrong temptations provoked them to doe this ſervice.

But how could he prevaile upon the Sabeans, that they ſhould come and doe his buſineſſe now at this time?

The Apoſtle telleth us,2 Tim. 2.26. that wicked men are led captive by Satan at his will. Satan doth lead men captive at his will, while they are as they conceive conquerours, riding in triumph, doing their owne will. Theſe Sabeans came to execute their own deſignes, but Satan had a deſigne upon them, he brought them thus to ſpoile the eſtate of Job.

But what could Satan doe? How could Satan prevaile with theſe? Can he force men to be his inſtruments, to execute his deſignes upon the people of God? Or hath he Sabeans and Caldeans, Nations and people at his beck, or under his command?

No, Satan cannot force or compell them againſt their wills, but as that Scripture ſaith, he leads them captive at his will; and as another Scripture, he is a Prince of the power of the ayre, and he workes in the children of diſobedience, yea hee workes like a Prince, mightily and powerfully in the children of diſobedience;Epheſ. 2. Though he cannot conſtraine them, yet he can worke mightily in them to effect what he hath to doe.

But how doth he bring them about thus readily and ſuddenly to act what he projects,

Thus; Firſt, He finds out the temper and diſpoſition of the perſons; That Satan can doe; he is a great Naturaliſt, and hath a great deale of helpe to his skill, long experience, by both he can goe very farre in diſcovering the diſpoſitions of men, which way their ſpirits tend; and he found out that theſe Sabeans were a people given to robbery and ſpoile, and ſo fit miniſters for him to worke by in his deſigne of ſpoiling the eſtate of Job. Secondly, When he hath found out the naturall temper or ſtate of a mans heart, he can lay a baite of temptation ſutable to that inclination and deſire: finding out a people given to ſpoile, he preſently ſets before them rich ſpoiles, theſe are a taking object. See, yonder is a brave prize for you, yonder is a rich man, his eſtate will be good plunder, yonder are Oxen and Aſſes ſtore, there's good booty to be had. Thus finding out their diſpoſition, he preſents or holds up an object to them which hits it fully. Thirdly, Satan deales with man to draw him to his purpoſe a degree further, ſc. by injecting and caſting into the mind the motion to doe this: He not only preſents ſuch and ſuch a thing, ſuch and ſuch an oportunity, but he caſts in and injects the motion. As it is ſaid of Judas, Ioh. 13.2.that the Devill put it into his heart to betray Chriſt; The Devill being a ſpirit hath acceſſe to our ſpirits, and can convey himſelfe into them and inſtill his ſuggeſtions: as the Lord Chriſt did breath upon his Diſciples, and ſo they received the Holy Ghoſt, and were filled with the Spirit; So Satan breaths filthy ſuggeſtions into the ſpirits of men, and fills them with all manner of wickedneſſe, malice, unrighteouſneſſe, he fills them with the ſpirit of Hell: Why hath Satan filled thine heart, ſaith Peter to Ananians? Acts 5.3.Satan had fill'd his heart to lye to the Holy Ghost; Thus he inſtilled theſe thoughts of gaine by robbery and murder into the Sabeans and Caldeans, and filled their hearts brim full: Then they reſolve to act it with the hand, and ſo they become his inſtruments. Laſtly, Satan can doe ſomewhat more then inject and ſuggeſt ſuch thoughts; he can mightily irritate and provoke, and ſtirre up the heart to be willing to give entertainement to ſuch a motion. He not onelyonly barely preſents his temptation, but vehemently backs it, and will give no reſt to a man till he yeelds it: As it is ſaid of his tempting David, that Satan ſtood up and provoked David to number the people: 2 Chro. 21.1.He did not only inject ſuch a thought into David, but he provoked him, he never let him alone, but followed him and ſolicited him to it. This Satan can doe; And yet he cannot preſſe men to take up Armes for his deſignes, all thoſe that fight under Satans colours are Voluntiers, he never conſtraines any, neither can he, the will is never forced by him, neither can it be. Satan uſes no compulſion beyond a morall perſwaſion well ſet on, he can but vexe us (as the Midianites did Iſrael.) with his wiles. He is an Achitophel, not an Alexander, a Matchiavil, not a Caeſar.

This is the manner of Satans working in the children of diſobedience. All theſe things he can doe; yet I beleeve he is not alwayes put to doe all theſe upon every one over whom he prevailes; Some come to this worke on eaſier tearmes then others. He needs not provoke and ſolicit them, a ſuggeſtion winnes them. The very ſight of an object overcomes them: Yea ſome ſtand ready offering their ſervice unto Satan, and ſelling themſelves to work any wickedneſſe he will employ them in. I have ſhewed you the moſt that Satan can doe; I conceive he had not much to doe with theſe Sabeans to invite them to this warre: That which is in motion is eaſily moved. And as we ſay, He must needs runne whom the Devill drives, ſo the Devill needs not drive them who are running of themſelves.

It being opened, what theſe Sabeans were, and how they came into the ſervice of Satan, what made them take up Armes, as it were, in his cauſe; we may obſerve from hence,

Firſt, That wicked and ungodly men while they ſatisfie their owne luſts, are but doing the worke of Satan and executing his deſignes. Theſe Sabeans, though they did not thinke it, yet they came upon Satans errand: So God, when he doth juſtly uſe wicked men to puniſh or correct his people, they doe their owne will, and they have their owne way; but God hath his way too, he overrules them to effect his buſineſſe at that time; As it is ſaid of the King of Aſſyria, O Aſſyrian, the rod of mine anger, I will ſend him againſt an hypocriticall Nation, and against the people of my wrath will I give him charge; How be it, he meaneth not ſo, neither doth his heart thinke ſo, Iſa. 10. he hath purpoſes of his own. So they that are agitated by Satan and provoked by him, they think not ſo, they thinke not they are doing the will and worke, the dirty drugery of Satan, but the truth is, they doe nothing elſe all the while: You are of your father the Devill, and his lusts you will doe, ſaith Christ to the Jewes, while they doe their owne,Ioh. 8. they fulfill the luſts and deſignes of Satan. As it is ſaid in the Revelation, The Devill ſhall caſt ſome of you into priſon; it was not the Devill in perſon, it was the Devill in his ſeconds or ſervants;Revel. 2.10. and theſe men little thought that they did the Devills ſervice at that time, if one ſhould have come and told them, you are now doing the Devills worke, and undertaking a peece of ſervice for him, you are as ſo many inſtruments and agents for Hell; they would not have beleeved it, but the truth is, it was the Devills worke, and they did it ſo develliſhly, that from both it is ſaid the Devill did it, he caſt ſome of them into priſon. It is a fearfull thing to perſecute or oppreſſe the people of God, ſuch in ſerving their owne luſts, are indeed the right hand of Satan, the Devills hirelings.

Secondly, Foraſmuch as Satan will have Sabeans and Caldeans to afflict Jobs eſtate, (he could have deſtroyed all himſelfe if he pleaſed. Good Angels have mighty power, and ſo have wicked Angels too, if God will let them alone to put out their power, therefore they are called Principalities and powers. Epheſ. 6.Satan had leave, he might have taken what courſe he would with the eſtate of Iob: he doth not call in the Sabeans and the Caldeans to this worke, becauſe he could not doe it himſelfe; No, it is becauſe he would worke by others, he would have inſtruments.) Note from hence;

That Satan loveth to draw others to be partakers with him in his deſignes. Though he can doe his worke alone, yet he will have man joyne with him in it if he can: And in this he imitates God himſelfe, who hath an almighty power, is able to doe all things alone if he pleaſe, yet he uſually calleth in inſtruments: He is able to convert alone by the motion of his Spirit, but he will have Preachers to convert by the miniſtery of the Word: He is able to protect his people from their enemies by his own ſtrength, yet he will have Armies muſtered to doe it by. And why doth God chuſe to worke thus? There is a double good in it. He doth it that he may doe good two wayes at once. Firſt, His creature is ſaved and relieved, that's one good. Secondly, Men who are employed as inſtruments are honoured and reſpected; They having given helpe to God in ſuch a cauſe, (ſo he interprets it, a comming forth to helpe the Lord againſt the mighty) God gives them honour in the eyes of all his ſervants, There is another good. So Satan, while he ſetteth men a worke, Sabeans, Caldeans and others to doe miſchiefe, he doth a double miſchiefe at once; he doth miſchiefe to Job or others whom he afflicts, and he doth miſchiefe to his inſtruments, he makes theſe ſin as he makes others ſuffer: If he carry on the worke alone, they ſuffer, but others doe not partake in the guilt of the ſin; but now when he uſeth inſtruments to effect his wicked deſignes, he makes one miſerable and the other wicked. This is one of Satans methods, he will worke by meanes, and do his buſineſſe by the hands of men, that he may at once doe a double miſchiefe.

Thirdly, In that theſe Sabeans and Caldeans are obſerved in Hiſtories to be a people given much to robberies and ſpoile, and theſe are the men whom Satan picks out for this buſineſſe. Obſerve;

That Satan ſuiteth his temptations to mans naturall temper and inclination. Whenſoever he tempteth, he takes this advantage if he can diſcover or obtaine it. He is wiſer then to ſet ſaile againſt wind and tyde, to row againſt the ſtreame; Therefore he labours all he can, to find which way the ſtreame of every mans affections runs; and to what ſins his relations, his calling or his opportunities, lay him moſt open and obnoxious, accordingly hee layes his ſnares and ſpreads his net. When he meets with a proud man, him he tempteth with high thoughts: When he meeteth with a covetous man, him he tempteth to the love of the world, he layes a golden bait of profit before his eyes: The adulterous he leades to the Harlots houſe. For howſoever it be true, that every man hath in him a principle ſuiting to every ſinne, yet it is a truth too, that every man is not equally active for or diſpos'd unto every ſin, and every man hath not every particular ſinne predominant in him; now Satan when he ſeeth what is predominant in any man, then he faſhioneth and frameth a temptation ſutable: He perceived theſe Sabeans were given to rob and ſpoyle, and he ſheweth them a deſirable booty.

And have ſlain thy ſervants with the edge of the ſword.

This is a further aggravation of the affliction, they did not onelyonly fall upon Jobs cattell and tooke them away; but they ſlew his ſervants. A mans ſervants are nearer to him then his Cattell, then his Oxen and his Aſſes; ſervants are next unto our Children. So that this was an heightning of Jobs ſorrow, not onelyonly are your cattell gone, but your ſervants are ſlaine, and they are ſlaine (ſaith he) with the edge of the ſword; the word in the Hebrew is, they are ſlain with the mouth of the ſword.

We reade in Scripture ſometimes of the face of the Sword, and ſometime of the mouth of the Sword. As Iſa. 31.8. where wee tranſlate, they ſhall flee from the Sword, the Hebrew is, they ſhall flee from the face of the Sword; The like Text you have, Jer. 25.27. Now when the Scripture ſpeakes of the face of the Sword, it is meant of warre comming, or warre preparing and approaching. But the mouth of the Sword is warre inflicted, warre acted. This phraſe, the mouth of the Sword is uſed to ſhew that the Sword is a great devourer, Deut. 32.42. I will make mine arrowes drunke with bloud, and my Sword ſhall devoure fleſh. Warre hath a terrible face, it hath a wide mouth and ſharpe teeth, They have ſlain thy ſervants with the edge of the Sword, the mouth of the Sword hath devoured them.

At this day we have great cauſe to have our hearts deepely affected with this thing. There hath been (as it were) the face of the Sword a great while looking towards us, but now there is the very mouth of the Sword gaping at us, yea tearing, gnawing, and devouring the fleſh and bones of thouſands amongſt us. Where the Sword comes it will devoure; warre is a great judgement, one of Gods ſore judgements, the ſoreſt of all Gods outward judgements. David chooſeth the peſtilence rather then the Sword, the peſtilence is a devourer, but the Sword is a greater devourer. And though the Prophet Jeremiah in his Lamentations makes famine a ſorer judgement then the Sword (Cap. 4.9.) They that be ſlaine with the Sword are better then they that be ſlaine with hunger. Yet the Sword is in this worſe then famine, becauſe uſually it is the cauſe of famine. The Sword cuts off food, the ſupport of mans life, as well as the life of man. While the Sword is making it ſelf fat, it hath famine in the belly of it.

We need not goe to Jeremy or Joſephus for the proofe of this, in Jeruſalems Babylonian or Roman deſolations, ſad Germany, bleeding Ireland are neare woefull witneſſes and ſpectacles of it at this day. The Sword hath open'd a way for famine to enter both, and which of the two hath eaten moſt fleſh, is hard to determine. Let us cry earneſtly to God that the mouth of the Sword may be ſtopped, or continued open only to devoure thoſe who would devoure the man that is more righteous then they; Let us pray that bloud may be ſpared, or none but corrupt bloud ſpilt. Spare thy people O Lord; It is (I confeſſe) one of the ſaddeſt prognoſticks in my obſervation againſt this Nation: That God hitherto hath made little difference. Our Sword hath not yet been taught from Heaven to diſtinguiſh of men. Precious bloud hath been drawne; and men whoſe very haires were all numbred (that is highly priz'd) by God, have been numbred among the ſlaine. It muſt ſatisfie us that the will of God is ſo. The anſwer which David gave Joabs meſſenger is good ſetling councell now (2 Sam. 11.25.) Let not this thing displeaſe thee (He ſpeakes this after the fall of noble Ʋrijah) for the ſword (not by accident but decree, not caſually but providentially) devoureth ſo and ſuch (as the Hebrew elegance hath it) one as well as another, ſo we tranſlate. It is mercy we are not all conſumed by this eater, as in the Text yee may reade all the ſervants of Job were, excepting one, only one got out of the mouth of the ſword, it eat up all ſaving one, and hee was ſaved, that by the report of this deſtructive ſword he might deſtroy Job himſelfe.

And I onelyonly am eſcaped to tell thee.

The word in the Originall is double, Tantum ego, ſolus ego, only I, I alone am eſcaped, foreignas if the man ſhould have ſaid between horrour and amazement, much adoe I had to get away without looſing ſomewhat of my ſelfe, I onelyonly ſingle, ſingle I got away and eſcaped. The ſword was very hungry, when but one man of all Jobs ſervants eſcaped the teeth of it.

But how commeth it to paſſe that this one man eſcaped?

Certainely, as I ſaid before, the hand of Satan was in this alſo. For howſoever the Lord ordered and diſpoſed all theſe things, yet he let Satan worke in his circle, in his compaſſe to contrive things, as he pleaſed himſelfe the moſt aptly he could imagine, to afflict and trouble Job, therefore there is ſomewhat in it, no good will (I beleeve) to Job, that this one man had the favour of quarter or the mercy of an eſcape.

It was not out of any compaſſionate reſpect to Job that one of his ſervants comes home alive. It was rather to increaſe the affliction of Job, and for the perfecting of his ſorrowes, this man was not ſlaine, that Job might be more deeply wounded. There are two reaſons which may be aſſigned why one man eſcaped out of every one of theſe calamities.

Firſt, That the report of this affliction might come ſuddenly to him. A man that eſcapes out of ſuch a danger needs no driving; his feare will adde wings to his feet, he will runne home amaine.

Secondly, For the certainty of it. Reports fly abroad, they may be falſe, Fama mendax, fame is a lyar. Job might have had ſuch reports from his neighbours in the country, all your cattell are ſeized upon, and all your ſervants are ſlaine; and Job might ſleight it and ſay, this might be but a rumour, I give no credit to it: therfore Satan lets one of his owne ſervants come frighted home with the news, one that was there, one that was an eye-witnes, one that Job knew, one that had no reaſon, much leſſe the boldnes to bring falſe tales to him; that ſo the report comming ſpeedily and certainly his heart might be ſmitten preſently. It is ſome abatement of an evill to have but a colour to doubt of it. If we can but lay hold of any circumſtance which renders an evill report improbable, and may for a while ſtrengthen our unbeleefe of it, we may in that interim get more ſtrength of faith to beare it, when we ſee it is certaine and unqueſtionable. There was no mercy in ſuch a ſparing.

And we may obſerve out of it, that which Solomon ſpeakes of the mercies of the wicked is moſt true of Satans, The very tender mercies of Satan are cruell, the beſt of his mercies, his ſparings are woundings, he never ſpareth but with an intent to doe further hurt. Jobs afflictions had not gone ſo deep, if this man had not bin left to bring the meſſage.

It followeth,

Verſe 16.

While he was yet speaking there came alſo another and ſaid, the fire of God is fallen from Heaven and hath burnt up the Sheepe and the ſervants and conſuſumed them, and I onelyonly am eſcaped alone to tell thee.

In this verſe we have the ſecond charge which this great enemy gives Job, While he was yet speaking there came alſo another. Afflictions ſeldome goe alone; And therefore when one affliction is ended, looke another ſhould begin and labour to prepare for it. Job having received this meſſage of the loſſe of his cattell and death of his ſervants, while the meſſenger was yet ſpeaking, a ſecond comes with a ſadder ſtory then that. Satan would not give him the leaſt breathing or intermiſſion, while hee was yet ſpeaking, one evill treads upon the heele of another; as wave overtakes wave in the ſea; ſo it was here, here was wave after wave, to overwhelme his ſpirit. And as it is ſaid in the Revelation, concerning him that ſate on the white horſe, that he rid out conquering and to conquer, there was no intermiſſion of his victories; ſo Satan goeth forth afflicting and to afflict, vexing and to vexe, tempting and to tempt, he will never give over. While hee was yet speaking there came alſo another, and ſaid the fire of God is fallen upon thy ſheepe.

The fire of God.

Why is it here called the fire of God. Some conceive it is called the fire of God, becauſe ſent from God: that is aſcribed to God, which comes from God, as that Gen. 19.24. where it is ſaid, that the Lord did raine fire and brimſtone upon Sodome out of Heaven from the Lord, or Jehovah did raine from Jehovah fire upon Sodome to conſume it: And Levit. 10.2. it is ſaid, That a fire went out from the Lord and conſumed Nadab and Abihu. Elijah procures fire from Heaven to conſume the Captaines that came from the King to take him, 2 King. 1.10, 12. The Pſalmiſt ſpeaking of the plagues of Aegypt (Pſal. 105.32.) ſaith that the Lord ſent flames of fire in the land; So ſome expound that place, Pſal. 104, 3. He maketh his Angels spirits and his miniſters a flame of fire, that is, he uſeth flames of fire for his miniſters, for his meſſengers; God ſometimes ſends a fire on his errands, though we know that place is applyed to the Angels by the Apoſtle, Heb. 1.7.

But here rather it is called the fire of God in another regard; for howſoever this fire was ſent of God, as all afflictions are; yet becauſe the immediate kindler of it was Satan, he had the power put into his hand; therefore this was not a fire (in that ſence as thoſe other fires are ſaid to be) ſent from God. But it may be called (as uſually in Scripture) the fire of God, becauſe of the ſtrangeneſſe of the fire, it was a wonderfull, an extraordinary fire; and ſo it is very ordinary in the Hebrew to uſe the name of God, El, Elohim or Jehovah, as an Epithite, as an additionall word to heighten the excellence or rareneſſe of things. Wee find that phraſe often, A man of God, the Hebrewes ſay, to call one a man of God, is as much as to ſay, he is an extraordinary man, a man of an excellent spirit, a Prophet, a holy man: In that Pſalm where the Church is ſhadowed under the ſimilitude of a Vine, It is ſaid, She did ſend forth her branches like the goodly Cedars: Pſal. 8.10.So we tranſlate it, the Originall word is, She ſent forth her branches as the Cedars of God, that is, excellent Cedars, tall and extraordinary Cedars. In Pſalm 36.6. comparing the love of God to great Mountaines, Thy loving kindneſſe is as the great mountains, the word is, like the mountaines of God: Pſalme 65.9. Thou refreſheſt it with the river of God, that is, with an excellent River: Cant. 8.6. ſpeaking of love and of jealouſie, Love is ſtrong as death, jealouſie is cruell as the grave, the coales thereof are coales of fire, which hath a moſt vehement flame, the word in the Originall is, a flame of God, the coales thereof are coales of fire, the flame of God, that is, as we tranſlate it, a vehement flame. So here the fire of God, that is, a ſtrange fire, an unheard of, an unuſuall fire, a vehement fire, ſuch a fire as had not been ſeen nor obſerved before. Therefore the Hebrewes call extraordinary things the things of God; becauſe indeed all the wonders and excellencies, all the glory and goodneſſe that is in creatures, is but a foot-ſtep, a print or drop of that excellency and glory and power that is in God; therefore every thing that is moſt excellent, is aſcribed unto God. It is moſt equall that his name ſhould be ſtampt upon all excellent things in the creature, who is the cauſe of all creature excellence. This fire being a ſtrange and extraordinary fire is ſaid to be the fire of God.

Fulgur maximum. Jun.This fire of God is conceived to have been ſome terrible flaſh of lightning, which in a moment deſtroy'd and conſumed the ſheepe and ſhepheards. And this is more probable, becauſe it is ſaid, to fell downe from heaven, that is, out of the aire; for ſo often in Scripture, heaven is put for the aire, the middle region of the aire, where Satan hath great power, therefore he is called, the Prince of the aire: and he can doe mighty things, command much in that Magazin of Heaven, where that dreadfull Artillery, which makes men tremble, thoſe fiery Meteors, thunder and lightning are lodged and ſtored up. Satan let looſe by God can doe wonders in the aire; He can raiſe ſtormes, he can diſcharge the great Ordnance of Heaven, thunder and lightning, and by his art hee can make them more terrible and dreadfull then they are in nature. If the skill and art of man can heighten naturall things, then much more the skill of Satan. I doubt not but many fearefull impreſſions are made in the ayre by devils, carrying nature (by Gods permiſſion) farre above it's owne courſe, and theſe are properly marvels or wonders, (ſuch as the Magitians wrought in Egypt by the helpe of Satan) for miracles are quite out of the devils ſpheare. But he can doe wonders, and ſuch was this fire falling from Heaven, &c. A marvell or wonder is nature mightily improv'd, a miracle is nature totally croſs'd, if not contradicted. Obſerve this for the nature of that fire; the effect of it followes in the next words.

It hath burnt up the ſheepe and the ſervants, and conſumed them.

The word in the Originall is, It did burne them and eat them up. Fire is a devouring element. Devouring fire, as before a devouring Sword, theſe were devouring judgements upon Job. Yet it doth not neceſſarily inferre that the ſheepe were all burnt to aſhes; but that the ſheepe were all killed by that flame of lightning that came from Heaven; for it is ſaid of Nadab and Abihu (of which we ſpake before) that a fire went out from God, and did conſume them, it is the ſame Originall word that is here in the Text, A fire went out from God, and did eat them up, yet wee know their bodies were not conſumed, for they were carried out to their buriall and their garments were upon them. So that this conſuming doth not note the burning of things to aſhes, but a ſtriking of them to death; it is a devouring fire, becauſe it is a deſtroying fire, it takes away life: and thus lightnings kill rather by piercing and penetrating than by conſuming and devouring.

But now here it will be queſtioned for the further opening of this, why Satan chooſes thus to conſume the ſheepe with fire? why doth he not rather uſe ſpoylers to take them away? He could doubtleſſe have got the Sabeans to have fetched away the flocks of ſheepe, as well as the droves of greater cattell; he could have procured them eaſily; why then doth he cauſe fire from Heaven to come down, the fire of God to conſume them.

I anſwer, his reaſon for this was to put the greater ſting into the affliction. He would not have the ſheepe taken away after the ſame manner that the Oxen and Camels were, that he might aggravate Jobs trouble, and provoke him if he could to be paſſionate againſt God, yea and (for that was his great deſigne) to blaſpheme God; therefore he procures fire from Heaven to fall upon the ſheepe, thereby to beget an opinion in Job that God was now become his enemy as well as man. When we ſuffer from man, then the afflicted ſoule flies to God, makes his complaint and moane to him; as doubtleſſe Job did when he heard of thoſe cruell Sabeans, and what they had done; but leſt Job ſhould reſort in his thoughts to Heaven, and comfort himſelfe in God againe, the next meſſenger telleth him that God is his enemy too, that the fire of God is fallen upon the ſheepe, an extraordinary fire; as if hee ſhould ſay, God fighteth againſt thee as well as the Sabeans; Alas now to whom ſhould Job make his moane! That ſpeech of Eli concerning ſinne may well be applyed to ſuffering, If one man ſinne againſt another the Iudge ſhall judge him, 1 Sam. 2.25,but if a man ſinne againſt the Lord, who ſhall intreat for him? So if a man ſuffer from men, he may goe unto God, but if God himſelfe doe appeare to be an enemy and to fight againſt us, to whom ſhall we goe? Indeed Iob knew how to goe to God, though he did appeare as an enemy; but that is the greateſt ſtraight, and to doe thus notes the greateſt ſpirituall both skill and ſtrength. Hence obſerve,

That Satans great deſigne againſt the people of God or any ſervant of God is to provoke them to ill thoughts of God; to perſwade them that God is their enemy, to bring the love and good will of God into ſuſpition; therefore he cauſeth this great fire, and (it is like) formed the ſervants language in that cutting phraſe, The fire of God is fallen upon the ſheepe. Thou canſt not put this off, as thou mighteſt doe the other, and ſay, this is but the malice or the covetouſneſſe of the Sabeans, that rob'd me of my goods, and ſlew my ſervants; No, thou ſhalt ſee now that God himſelfe is angry, Heaven frownes upon thee, the fire of God from Heaven conſumes thee. Turne over the records of all antiquity, and ſee whether God ever dealt thus with any, but thoſe curſed Sodomites upon whom God rained fire from Heaven; Thou who commeſt ſo neare them in the puniſhment, haſt reaſon to judge thy ſelfe not farre behind them in ſin.

Secondly obſerve,

Thoſe afflictions are moſt grievous wherein God appeares to be againſt us. The malice o… devils and the rage of men may be endured, but who can ſtand before God, when he is angry. If God doth but with-draw his comforts, the ſoule ſinkes under ſmalleſt tryals, how then can it ſtand if God ſhould reveale his wrath againſt us, when we are in great tryals.

It may here be queſtioned, why the ſheepe were conſumed with fire, rather than any other of his cattell, rather then any other of his ſubſtance?

There are two things in that. Firſt, the ſheepe were uſed in Sacrifice. When the daies of their feaſting were ended, Job offered Sacrifice, and the ſheepe chiefly were offered in Sacrifice. Now Satan by conſuming the ſheepe hoped to faſten this upon Iob, if poſſibly he could, that God was angry with his very Sacrifices. God was angry with his ſervices. As if he ſhould ſay, Doeſt thou thinke that the offering up of thy ſheepe in Sacrifice hath beene pleaſing to God? Certainly if the fire of thoſe Sacrifices had delighted God, if he had ſmelt a ſavour of reſt in them (as he is ſaid to have done, when Noah offered Sacrifice after the flood, Gen. 8.21.) he would never have ſent a fire from Heaven to conſume them. That is conceived by Expoſitors to be an eſpeciall reaſon why the ſheepe were conſumed, namely to caſt Iob upon this apprehenſion,Prov. 15.8. that his very Sacrifices were rejected of God: that he might conclude of himſelfe (as Solomon ſaith of the wicked) that his Sacrifices were an abomination to the Lord, and to ſhew that God would now have no more of his Sacrifices, God himſelfe made one Sacrifice of them all. But Origen brings in Job excellently retorting this ſuggeſtion upon Satan. I ſacrificed now one and then another of my Sheepe to God, but now bleſſed be God, who hath accepted all my flocke as one Burnt-offering.

Againe, The Sheepe were conſumed by fire, as to make Job conceive that his former ſervices were rejected, ſo to take him off and diſcourage him from offering any more ſuch ſervices; to make him deſpaire of ever thriving in the way of thoſe duties: and conclude ſurely God is ſo angry now, that all my ſervices, all my ſacrifices will never appeaſe him nor profit me: therefore I were as good lay by theſe duties as performe them, when I get no good. This is a dangerous temptation; if Satan by ſuch prejudices againſt holy duties, can cauſe us to lay them by, the day is wonne: for then the ſoule is left naked and unarm'd. We have not then ſo much as a bulruſh in our hands to ſmite him, or a paper breaſt-plate to ſecure our ſelves. If we give over praying and ſeeking, we have no ground to expect Chriſt either aſſiſting or protecting us. That for the ſecond affliction.

While he was yet ſpeaking, there came alſo another and ſaid, the Caldeans made out three Bands, and fell upon the Camels, and have carried them away, &c.

This is the third affliction, the taking away of the Camels, the deſtroying of the ſervants that waited upon them. There is not much to ſtay upon in this, having before opened moſt of the paſſages of it in the 15^th. verſe.

While he was yet ſpeaking, there came alſo another and ſaid, the Caldeans made out three Bands. Caldeans ſometime note a condition or a ranke of men, ſuch as were Diviners, Soothſayers and Aſtrologers, theſe are in Scripture called Caldeans. As the Indians called ſuch skilfull perſons Gymnoſophiſtes, and the Perſians called them their Magi, and the Romans called them Augures, ſo the Aſſyrians called them Caldeans. When Nebuchadnezzar dreamed a dreame, it is ſaid, that he ſent for the Diviners and the Aſtrologers, and the Caldeans;Dan. 2.3. and afterward the Caldeans take up all, he ſaid to the Caldeans, and the Caldeans ſaid to the King: The Caldeans were put for all thoſe that undertooke the art of divining and interpreting dreames. But here by the Caldeans, are to be underſtood, not a condition of men, but a Nation of men, or the people inhabiting Chaldea: frequently ſpoken of by the Prophets, and deſcribed to the life by the Prophet Habakkuk, Hab. 1.6, 7.chap. 1. where the Lord threatned to ſend the Caldeans againſt his people, and then deſcribes them, That haſtie and bitter Nation, their Horſes are ſwifter then the Leopard, and more ravening then the evening Wolves: Such a kind of people they were who were ſtirred up by Satan to take away the Camels of Job.

Theſe are ſaid to make out three Bands to ſpoile; They were a people like the Sabeans, delighting in warre and robbery; ſo much the Etymologie of their Name Chaſdim, (which is the word in the Originall) implieth, being derived from Sadad, which ſignifieth to robbe and ſpoile. Theſe were a wicked generation, yet theſe prevaile over the eſtate of Job; victory doth not alwayes attend a juſt cauſe. The way of the wicked often proſpers, and the way of theſe wicked Caldeans proſpered ſo often, that the Prophet Habakkuk complaines to God as one ſcandaliz'd at it: Thou art of purer eyes then to behold evill, and canst not looke on iniquity, wherefore lookest thou upon them that deale treacherouſly and holdeſt thy tongue when the wicked devoureth the man that is more righteous then he. If ever wee ſhould be brought upon a like caſe, to argue it thus with God, or (as Jeremie did, chap. 12.1.) to plead with God about his judgements, let us remember to eſtabliſh our hearts (before we open our mouthes) with the Prophet Jeremies concluſion in that place, Righteous art thou O Lord, though the wicked devoure the man that is more righteous then he. It is very rare that God makes one good man his rod to ſcourge another: he uſually makes the worſt of men his rod, his ſtaffe, his Sword, to inflict either tryalls or judgements upon his people. The durty Scullion ſcowres the ſilver veſſell, and makes it both cleane and bright for his maſters uſe.

Verſe 18.

While he was yet ſpeaking, there came alſo another and ſaid, thy Sonnes and thy Daughters were eating and drinking wine in their eldest Brothers houſe.

Verſe 19.

And behold there came a great wind from the wilderneſſe, and ſmote the foure corners of the houſe, and it fell upon the young men, and they are dead; and I only am eſcaped alone to tell thee.

THis was, as the fourth and laſt, ſo the greateſt of all Satans aſſaults, the moſt fierce and terrible charge that Job had all the day, and Satan reſerves this untill the evening, till Job was ſpent and ſpiritleſſe as he hoped. I ſhall note this in generall from it.

That Satan uſually keepes his greateſt strength and moſt violent temptations unto the laſt. When he thinkes we are at the weakeſt, then he commeth with his ſtrongeſt aſſaults. If Satan had ſent Job word of the death of his children firſt, all the reſt would have beene as nothing to him: he would not have regarded the loſſe of his Cattell when he heard that all his children were cruſhed to death by the fall of the houſe. As ſome one great evill falling upon us, takes the heart off from having any ſenſe or joy in a leſſer good; ſo one great evill ſwallowes up the ſenſe and feeling of a leſſer evill: that great evill which fell upon the Wife of Phineas, when ſhe heard that the Arke of God was taken, afflicted her ſo extreamely, that ſhe could not at all rejoyce in the birth of her ſonne; ſhe had no ſence of that. Here was therefore the cunning of Satan, leſt Job ſhould have loſt the ſmart of the leſſer afflictions, leaſt they ſhould have beene all ſwallowed up in the greater, he brings them out in order, the leaſt firſt, the greateſt is reſerved for the laſt. We obſerve in warre, that when once the great Ordnance are diſcharged, the Souldiers are not afraid of the Muſket; ſo when a great batterie is made by ſome thundering terrible judgement upon the ſoule, or upon the body or eſtate of any man; the noyſe and feares of leſſer evills are drown'd and abated. Therefore Satan keepes his greateſt ſhot to the laſt, that the ſmall might be heard and felt, and that the laſt comming in greater ſtrength might find the leaſt ſtrength to reſiſt it.

And that this was a greater affliction then any of, or then all the former, is ſo cleare that I ſhall not need to ſtay long in the confirming of it, only to quicken the point a little, take notice of the greatneſſe of it in 5 reſpects.

Firſt, It appeareth without controverſie to be the greateſt of all, becauſe it was upon his children: a mans children are more then all that he hath in the world: a mans children are himſelfe, every child is the father multiplyed; A ſonne is the fathers bowells: and therefore when Paul wrote to Philemon concerning Oneſimus, whom (ſaith he) I have begotten in my bonds; (ſc. Philem. v. 12.to the faith of Chriſt) Receive him who is mine owne bowels; A ſpirituall ſonne is the very bowells of a Miniſter; he doth but allude to a naturall ſonne, a ſonne is the very bowels of the father; this affliction reached unto the very bowels of Job himſelfe; Satan had no leave to afflict the body of Job, and yet you ſee he afflicts him in his very bowels.

Secondly, The greatneſſe of it is ſeene in this, his children were all taken away; To looſe all our children, is a grievous as to looſe an only child; Now that is made a cauſe of the higheſt ſorrows, Zach. 12.10. They ſhall mourne for him, as one that mourneth for an only ſonne: that is, they ſhall mourne moſt bitterly. Now as the meaſure of mercies may be taken by the comforts which they produce, ſo we may take the meaſure of an affliction by the ſorrow which it produceth, And that is the greateſt affliction which cauſeth the greateſt ſorrow.

Thirdly, It was a further greatning of the affliction, that they were all taken away ſuddenly. Had death ſent them ſummons, by its uſuall meſſenger ſickneſſe, but a day before to prepare themſelves, it had much ſweetned the bitterneſſe of this cup; but to heare they were dead before he knew they were ſick; yea when he thought they were merry and rejoycing, how ſad was this.

Fourthly, That they died a violent death, by a mighty wind caſting the houſe downe upon them. Had they dyed in their beds (though ſuddenly) it had bin ſome eaſe to the Fathers heart: violent death hath an impreſſion of wrath upon it. And men can hardly judge well of thoſe, who fall by ſuch judgements. Suſpition will ariſe, if cenſure paſſe not, from better men then Barbarians, if they ſee a viper on the hand of a Paul, Act. 28. It is more then probable from our Saviours queſtion, that thoſe eighteene upon whom the Tower in Siloe fell, and ſlew them, were commonly ſuppoſed greater ſinners, or ſinners above all men that dwelt in Hieruſalem, Luk. 18.4.

Fifthly, They were all taken away when they were feaſting; and this did exceedingly aggravate the affliction upon Job, that his children were all deſtroied feaſting; for you know what the thoughts of Job were concerning his children at their feaſting; after they had done, he offered burnt-offerings according to the number of them all, for he ſaid, it may be my ſonnes have ſinned and curſed God in their hearts. Now at this time, when Satan knew that Job was moſt ſolicitous leſt his children ſhould ſinne, at that time doth he deſtroy them; that ſo their father might be afflicted with the thought, that his children died unreconciled to God, that they died with ſinne upon them unrepented of: That they died a double death, death at once ſeaſing upon both ſoule and body. This then was a further degree of Satans malice, to wound, vexe and grieve the ſpirit of Job unto the utmoſt. How ſadly and piſſionatly did David lament Abſoloms death? Some conceive this was the head of the Arrow that pierced him, becauſe he feared his ſonne died in a ſinfull condition, he was ſuddenly taken away in his rebellion, unreconciled either to God or man. Such a thought might fall upon Jobs heart; my children are ſuddenly dead, and dead feaſting, it may be they forgot God, it is poſſible they ſinned in feaſting, and curſed God in their hearts. Alas my children died before they could ſo much as thinke of death: I feare they are gone rejoycing to Hell, where they ſhall weepe for evermore. Doubtleſſe Satan did or might faſten ſuch a temptation upon his heart who was ſo tender of his childrens ſoules, and ſo fearfull of their ſinning in feaſting. So then it is cleare from all theſe particular conſiderations, that this was the greateſt affliction.

Be prepared then, not onelyonly to receive another affliction, but to receive a greater affliction, and have thoughts of receiving the greateſt affliction at the laſt. Satan will come with his ſtrongeſt aſſaults when thou art weakeſt. At the time of death when he ſeeth he can doe no more, but that he muſt then doe it, or never doe it, then thou ſhalt be ſure to have the ſtrongeſt temptations.

It ſhould therefore ſtirre up the people of God, ſtill to looke for more and more ſtrength to beare afflictions and tentations, and to beg from Chriſt, the greateſt ſtrength at laſt, becauſe they may juſtly feare the greateſt temptations at laſt. If as Satan doth greaten his temptations Chriſt doth greaten his aſſiſtance, we ſhall be able to beare them and be more then conquerours over them.

So much of this fourth charge in the generall, I ſhall now open the words more particularly, (for thoſe in the 18^th. verſe I ſhall not need to ſay any thing of them, they have been handled before at the 13^th. verſe, which runnes thus; And there was a day when his ſonnes and his daughters were eating and drinking wine in their Eldeſt brothers houſe.) The 19^th. verſe deſcribes the manner of this tryall; And behold there came a great wind from the wilderneſſe, &c.

And behold.] Ecce or behold,Ecce adverbiū demonſtrandi uſurpatur in rebus notabilibus. in Scripture ever notes more then ordinary matter following. 1. Great things call for attention. 2. That which is ſudden and unexpected, calls us to behold it. 3. Rare things, things ſeldome ſeen, invite all to ſee and wonder at them. Here is matter of admiration. What God threatens in the Law, he ſeemes to fulfill upon Job, Deut. 28.59.I will make their plagues wonderfull. There is no Ecce prefixed to any of the former three affiictions; but this as being the moſt ſtrange and terrible, comes in with an Ecce, And behold—

There came a great wind.] It was a wind, and a great wind that came. The wind is elegantly ſaid to come (as the Sunne) out of his chamber, and rejoycing as a ſtrong man to runne a race, Pſal. 19.5. Hence the word which the Latines uſe for the wind, is derived from a word that ſignifies, to come. Becauſe the wind comes with force and violence.Ventus a violentia & vehemē tia nomen habet, quod veniat abundè, & magna vi irruat in unum aliquem locum. Magir. Phyſ. The wind (in the nature of it) is an exhalation ariſing from the earth, drawne upwards by the power of the Sunne and other Heavenly bodies: but meeting and conflicting a while with the cold of the middle region of the ayre, is beaten backe againe; And being ſo light that naturally it cannot deſcend, and ſo reſiſted that it cannot peaceably aſcend, it takes a courſe betweene both, ſlanting with mighty violence through the ayre. Thus Philoſophers teach. This wind is ſaid to have bin a great wind: great in quantity, much wind, a large wind, great alſo in quality, a vehement, boiſterous, angry wind.

Further, This wind is deſcribed by the coaſt or quarter from which it breathed.

foreignFrom the wilderneſſe.] Or as the Hebrew is, from beyond the wilderneſſe, from the other ſide of the wilderneſſe this wind came.

A regione deſerti, vel a trans deſertùm.Windes are differenced by the quarters or points of the Heavens out of which they blow; This wind is deſcribed by the place from whence it came, from the Coaſt out of which it was raiſed, it was from beyond the wilderneſſe.

There were many wilderneſſes? Here wilderneſſe is ſet downe indefinitely. There was the wilderneſſe of Maon, and the wilderneſſe of Ziph, and many other wilderneſſes ſpoken of in Scripture. What wilderneſſe was this?

It is conceived, that this was either the wilderneſſe of Idumea, or Edom, ſpoken of 2 King. 3.8. or elſe it was Arabia the Deſart, which is by way of eminency called The wilderneſſe. It came from the wilderneſſe, that is, it came over that part which is called Arabia deſorta, or Arabia the wild.

When it is ſaid, this wind came from the wilderneſſe, the coaſt is cleared, but the cauſe and ſtirrer up of this wind is concealed. A wind came from the wilderneſſe; but how this wind was raiſed, and this ſtorme was blowne up, there is no mention. We muſt charge it on him who was the contriver and directer of all this miſchiefe; Satan Prince of the ayre raiſed up this mighty winde.

Windes are ſaid ſometimes to come from God; As Exod. 10.13. The Lord brought an Eaſt-winde upon the Land of Egypt that it was covered with Locuſts, (one of the plagues of Egypt,) And verſe 19. The Lord turned a mighty West-wind which tooke away the Locuſts. And Numb. 11.31. There went forth a wind from the Lord, and brought Quailes from the Sea, Jonah 1.4. The Lord ſent out a great wind into the Sea. The Heathens (who devided the World among ſundry gods) gave the winds to Aeolus, whom they ſuppoſed to have them all ſhut up and lock't cloſe in his lodge, till he gave them command to fly abroad. It is an argument of a divine power to rule the winds. Who is this ſay thoſe Sea-men, Math. 8.27. that even the winds and the Sea obey him. As God only cauſeth the Sunne to ſhine, and the raine to fall, ſo the winds to blow. The wind is originally in the hand of God,Prov. 30.4. He gathers the wind in his fists (ſaith Agur of God,) and ſendeth it which way he pleaſeth. But the winds were put for that preſent into the hand of Satan, and he had leave to raiſe a ſtorme for this ſpeciall purpoſe. So then, there came a great wind from beyond the wilderneſſe, that is, Satan ſtirred up a mighty wind in thoſe parts and quarters, which came—

And ſmote the foure corners of the houſe, and it fell upon the Young men, and they are dead.] Here we ſee what was the worke of this wind. As it is deſcribed by the region from whence the wind came, ſo by the effects which it wrought being come, It ſmote the foure corners of the houſe; The Hebrew word is the ſame uſed verſe 11. Touch all that he hath. According to Satans ſence this wind, touched the foure corners of the houſe. The corners of the houſe are the ſtrength of the houſe, and the foure corners are all the ſtrength. Chriſt is called the corner ſtone, becauſe he is the ſtrength and binding of the Church, he holds all together. This wind ſmote the foure corners at once; It may ſeeme very ſtrange, that one wind, a wind deſcribed to come out of one quarter, a Southerne wind, as this is conceived to have bin, comming from the wilderneſſe, that this one wind ſhould ſtrike all the foure parts of the houſe together: muſt it not be a wind from the foure quarters of Heaven which ſtrikes the foure corners of a houſe? I anſwer, This was an extraordinary wind, there was a wonder carryed on the wings of this wind, therefore you have an Ecce of admiration, a Behold ſet in the beginning of this relation; This wind did not worke according to the ordinary rate of winds. Or we may ſay, It was a whirle-wind, that tempeſtuous whirle-wind, which Philoſophers call Typhon; Such a wind, as whirles about in a circle, and ſo it might fetch-in or aſſault all the parts and corners of the houſe with one blaſt. Further, We muſt take notice, that Satan was in this wind: He acted and wrought mightily with it for the ſure and ſuddaine effecting of this dreadfull overthrow, the Devill ſpirited this wind. The wind (though for the quickneſſe and power of it, called a ſpirit) is a dull and weake thing compared to a ſpirit.

There came a great wind from the wilderneſſe, and ſmote the foure corners of the houſe, and it fell upon the Young-men and they are dead.

But what became of his three Daughters, did they eſcape? They are not named, but they alſo were involved. It is uſuall in Scripture, under one Sexe, the ſuperiour Sexe to compriſe both. All Jobs children periſhed under the ruines of that falling houſe. Hence Obſerve,

Firſt, That Satan being left at his owne diſpoſe, can raiſe and enrage stormes and tempeſts. It is ſaid, Pſal. 148.8. That ſtormie winds and tempests fulfill the will of God; The windes goe often on Gods errand; but as often as the Lord gives leave, theſe ſtormie windes and tempeſts fulfill Satans will; Not his alone, much leſſe againſt the will of God. Satan cannot raiſe ſo much wind by his owne power as will wave a feather, but when God ſaith goe doe ſuch and ſuch things, then the winds likewiſe fulfill his will: And then he can raiſe wind enough to move Mountaines, and raze the foundations of the proudeſt and ſtrongeſt buildings. It is reported that ſome wicked wretches trade with witches for windes, they buy winds of the Devill; A moſt abhominable merchandize; and the Lord doth anſwer them juſtly, to let them have what they pay for, windes of the Devill; as he ſpeakes in the Prophet,Iſa. 66.4. I alſo will chuſe their deluſions, when men will be deluded, and go down to hell for help, God will chuſe their deluſions, ſaying in his wrath, you that think the devill can give you a wind, the devill ſhall give you a wind: A wind by which you ſhall ſayl at once to the port of your hope, and to the pit of deſperation. A vvind vvhichwhich (unles you repent) vvill carry you into that lake vvherin there is no vvater, a lake burning for ever, And the breath of the Lord like a ſtreame of brimſtone kindling it.

Secondly, obſerve here, from the effect of this winde,

That a violent and ſudden death, it is no argument of Gods anger or disfavour. Here all Jobs children were deſtroyed ſuddenly and violently, yet it was not in wrath towards the children, but for a tryall unto the father. When they told Chriſt of ſome, whoſe bloud Pilate had mingled with their Sacrifices;Luk. 13.1. Thinke not (ſaith he) that either theſe or thoſe upon whom the Tower of Shiloe fell and ſlew them, were ſinners above all men that dwelt in Jeruſalem, I tell you except yee repent, yee ſhall all likewiſe periſh. As there is no judging of the ſinnes of men, by ſuch kind of exigents and events, ſo neither of the wrath of God; yet how many by ſuch appearances judge unrighteous judgements, being as barbarous, as thoſe Barbarians of Malta, Act. 28.3.who ſeeing a Viper comming out of the heat and faſtning on Pauls hand, they (concluding he muſt die preſently) cenſured him to be a murtherer, whom though he had eſcaped the Sea, yet vengeance followed on ſhore, and would not ſuffer to live. Wee must not ground our judgement upon the workes of God, but upon his word. In externals there is the ſame event to all, Eccleſ. 9. Men cannot be diſtinguiſh'd for eternity by what they ſuffer, but by what they doe not by the manner of their death, but by the tenour of their lives. This is a certaine truth, That man can never die an evill death, who hath led a good life. There is nothing makes death evill, but the evill which followeth death, or the evill that goes before death.

Thirdly, Here was death, a ſtrange and ſudden death ſurpriz'd the children of Job, and this when they were feaſting, when they were eating and drinking wine in their eldeſt brothers houſe. Wee may obſerve from that alſo by way of admonition. Chriſtians had need to take heed, and be holy in feaſting. While we are eating and drinking, we may be dying,Luk. 21.34. therefore eating and drinking, we had need be holy. Take heed to your ſelves (ſaith Chriſt) leſt at any time your hearts be overcharged with ſurfeiting and drunkenneſſe; take heed leſt at any time, becauſe at any time the day may come upon you unawares. That day, whether it be a day of generall calamity or perſonall, may come upon you unawares. It becomes us to be holy in all manner of converſation, though we had an Aſſurance of our lives: But ſeeing in what manner of converſing ſo ever we be, death may ſurprize us, and we have no aſſurance of our lives in our greateſt joyes, how holy ſhould we be? Whether you eate or drinke (ſaith the Apoſtle) or whatſoever you doe, 1 Cor. 10.31.doe all to the glory of God. Have God in your eye, let him be your aime. It is prophecied concerning the latter times,Zach. 14.21. That every pot in Jeruſalem and Judah ſhall be holineſſe unto the Lord. The very pots in Jeruſalem ſhall be holy, that is, men at their pots ſhall be holy, to note that they ſhould be holy in their eatings, in their drinkings: not holy onelyonly when they were praying, and holy when they were hearing, but holy in thoſe ordinary naturall actions of eating and drinking, holy at their Tables, and in all their refreſhings with the creature. Then indeed there is holineſſe in the heart, when there is holineſſe in the pot; and 'tis but need, there ſhould be holineſſe in the pot, when there my bedeath in the pot.

We may obſerve ſomewhat more generally from all theſe foure ſore afflictions conſidered together. As firſt, We ſee how quickly the beauty of all worldly bleſſings may be blaſted. Job in the morning had an eſtate, as great and as good as his heart could deſire in worldly things, there was luſter and ſtrength in and upon all he had, but before night he had nothing but ſorrow to ſup upon; He had no retinue of ſervants left, but foure, reſerved only to report his loſſes. In one day all's gone. It is added as an aggravation of Babylons down-fall, that her judgements ſhall come upon her in one day, Revel. 18.8. Therefore ſhall her plagues come in one day, death and mourning and famine, and ſhe ſhall be utterly burnt with fire, for ſtrong is the Lord God who judgeth her. In one day all the beauty of Babylon ſhall be blaſted. We need not now trouble our ſelves to thinke Babylon is in a great deale of ſtrength and beauty and glory, ſurely there muſt be a long time ſpent in contriving and acting the deſtruction of Babylon ▪ no, the Lord can blaſt her beauty and deſtroy her power in a day; and the Text ſaith, he will doe ſo, in one day all her plagues ſhall come upon her. That which Babylon hath beene gathering many yeares ſhall be ſcattered in a moment. She thinkes that by her wiſdome and policy ſhe hath laid ſuch a foundation of her owne greatneſſe as ſhall never be ſhaken; And therefore concludes, I ſit a Queene and am no widow, and ſhall ſee no ſorrow. Yet all her ſtrength ſhall not hold out one day, when God in his diſpleaſure ſhall lay ſiege againſt her walls. So when yee looke upon other great and mighty, proſperous and flouriſhing enemies, ſuch as flouriſh like greene bay trees, remember the Lord in one day can wither their branches and kill their roots, yee root them up. Certainly the ſtrength of the Lord is as mighty for the deſtroying of his enemies, as it is for the afflicting of his owne people: If he ſometimes gives commiſſion to take away all their comforts in a day, when their eſtates are higheſt and ſtrongeſt built; Surely he will at laſt give Commiſſions for as ſpeedy a diſpatch againſt the eſtates of his greateſt enemies.

And this may be unto us all, matter of Admonition, to prepare for changes, to eſteeme creatures as they are, periſhing ſubſtance. Who ever had an eſtate better gotten, better bottom'd or better managed then Job? yet all was overthrowne and ſwept away in a moment. We can never expect too much from God, nor too little from the creature.

Laſtly, We may learne from the fore-going ſtory of theſe afflictions, conſidering that Satan was the contriver and engeneere, who ſet all a worke.

That Satan is mighty both in power and policy for the effecting of his deſignes, if God give him liberty and leave. You ſee he doth not faile or miſſe in the leaſt, he brings every affliction upon Job in the perfection of it, and he doth not bungle at it, or doe his worke by halves; but he is quicke and ſpeedy, both in laying the plot and executing it. There is nothing in this inferiour world able to ſtand before him, no creature, no man, if God let him alone. The good Angels can match, yea and maſter devils, there is no doubt of that: but if God ſtop his Angels and with-draw his hand, the devill would quickly over-runne all the world.Eph. 6. We wreſtle not with fleſh and bloud, but with principalities and powers. Evill ſpirits are called powers in the abſtract, they have not onelyonly a power, they are not only powerfull, (hence called principalities, ſuch as have great authority and ſoveraignty (as it were) over others,) but they are called Powers. It is not an empty title or a naked name that is given them, but they are filled and cloathed with ſtrength proportionable. Satan is a mighty Prince commanding in the ſpirits of wicked men (ther's his Throne) he can kindle their luſts and …flame their ſpirits, ſet them on fire from hell, and then cauſe them to goe on with a rage (in doing miſchiefe) as high as Heaven. 2 Tim. 2.2….He can leade men captive at his will, though not againſt their owne will: Yet to ſhew the efficacy of his actings, he is ſaid to lead them captive at his will, to doe his will and execute his devillſhips deſignes. It is admirable what Satan can doe upon wicked men, who are his willing vaſſals and bond-ſlaves; if he ſpeake the word they goe, if he ſuggeſt they ſubmit; if he move they obey. And likewiſe we ſee what a mighty Prince he is in the aire, all the elements and the meteors ſtoope to his direction. He cannot onelyonly command men who have reaſon, but he can command the fire, the water, the winds, the thunders, therefore he is called the Prince of the power of the ayre; thoſe powers that are in the aire he can command.Epheſ. 2.2. For though it be a truth that Satan of himſelfe cannot make one ſparke of fire, or ſo much as one breath of wind, yet if hee be let looſe and unchain'd, hee can goe to Gods Store-houſe of wind and fire, hee can goe to Gods Magazin of thunder, ſtormes and tempeſts, he can fetch out ſuch ſtore of all theſe, and ſo enrage them, that no man is able to withſtand their violence.

Epheſ. 2.12.The Apoſtle taxes all naturall men, that they live without God in the world, that is, they live without a ſenſible apprehenſion of the Majeſty, of the power, and holineſſe of God, they are not affected with God in the world. I may ſay in a ſenſe unto many godly men (and it may be a reproofe unto them) that they live without the devill in the world, that is, they have not ſuch apprehenſions of the power and policy and ſleights of Satan, as they ought to have. We doe not know, or apprehend as we ought, and as we might, who the devill is, or what his power is. I doe not ſpeake this, as if I would have any meditate and pore upon the power of Satan, ſo as to be afraid of him, that's no part of my intent: but it is for this end, that our hearts might be raiſed up to bleſſe God, who doth binde up ſuch an enemy, and bound ſuch a power, who if hee were let alone would doe us miſchiefe an hundred times in a day. Nay he would unquiet and unſettle the whole world. This is the reaſon why we ſhould conſider the power and policy of Satan, to bleſſe God, who ſtops the mouth of this Lyon, ſo that he cannot ſtirre to doe that miſchiefe, unto which his nature doth at once encline and inable him.

Verſe 20.

Then Job aroſe and rent his mantle and ſhaved his head and fell downe upon the ground and worſhipped.

Verſe 21.

And ſaid, Naked came I out of my mothers wombe; and naked ſhall I returne thither: the Lord gave, and the Lord hath taken away, bleſſed be the name of the Lord.

Verſe 22.

In all this Job ſinned not, nor charged God fooliſhly.

Theſe three verſes containe the third Diviſion of the Chapter, as we ſhewed in the Analyſis of it. We have ſeene in the firſt, the character of Job in his proſperous eſtate, and the deſcription of his proſperity. We have ſeen his afflictions in the cauſes, in the time, in the inſtruments, in the matter, and in the manner of inflicting them. In this third part we have the carriage of Job, how Job tooke it, how he behaved himſelfe in this ſad condition. And likewiſe how God tooke it that Job did ſo behave himſelf. So then,

We may note two things in the generall out of theſe 3 verſes.

1. We have the carriage of Job, his behaviour.

2. We have the teſtimony of God concerning his carriage and behaviour.

The carriage and behaviour of Job is laid downe, verſe 20, 21. And concerning his carriage, the Text gives us to conſider,

1. What Job did.

2. What Job ſaid.

1. What he did, and that is in the 20^th verſe, and there we find mentioned five diſtinct actions of Job upon the receiving of the relation of his affliction.

1. He aroſe.

2. He rent his mantle.

3. He ſhaved his head.

4. He fell downe upon the ground.

5. He worſhipped.

2. What he ſaid, and that is in the 21. verſe, And he ſaid, Naked came I out of my mothers wombe, and naked, &c.

His ſayings containe two ſtrong and undeniable argumentall Propoſitions, and one cleare Concluſion, flowing naturally from them both, or from either of them; by which he doth acquit the Lord in his afflicting of him, and alſo ſupport and ſtrengthen his own ſoule under thoſe afflictions.

The teſtimony of God concerning Jobs carriage is in the 22. ver. The Lord comes in, as it were like an umpire to determine who got the day, which is reſolved when he ſaith, In all this Job ſinned not, nor charged God fooliſhly. Theſe words expreſſely ſet the Laurell of victory upon the head of Job. Satan undertooke that Job (if touched) would curſe God; now ſaith God, looke upon him touch'd, ſee what he hath done, examine all his actions that are paſt; obſerve what he hath ſpoken, weigh every word that hath come out of his mouth in the ballance of truth and reaſon, and when thou haſt done both, tell me whether he hath yet curſed me. I pronounce, that in all he hath done, in all he hath ſaid, Job hath not charged God fooliſhly. That in the generall for the ſum of the Context, and for the parts of it.

To begin firſt with what Job did, his actions.

Then Job aroſe and rent his mantle, &c.

Then.] Job ſtood out the three former aſſaults unmoveably, but when he had received the fourth, then his bowels were moved, And then, &c.

Job aroſe.] This was his firſt action; to ariſe is properly an act of one that ſitteth; he is ſaid to ariſe that before did ſit or lie. But yet in Scripture to ariſe is not alwayes taken ſo ſtrictly, neither is it in this place. To ariſe in the Scripture language notes two things. Firſt the ſpeedineſſe of doing a thing: when a man doth a thing inſtantly or preſently, he is ſaid to ariſe to doe it, to ariſe and doe it, though he were ſtanding or walking before. This is an Hebraiſme, He aroſe and rent his mantle, that is, He preſently rent his mantle upon the hearing of theſe meſſages, eſpecially the laſt. And ſo you have the word in divers places, as Judg. 20.18. The children of Iſrael aroſe and went to the houſe of the Lord, that is, they went preſently up to the houſe of the Lord, 2 Sam. 14.31. Then Joab aroſe and went to Abſolom, the meaning is only this, that upon the receiving of that meſſage, he went with ſpeed, he made no delayes: And Nehem. 2.18. when Nehemiah exhorted them to the great worke of building the houſe of the Lord, the people ſhewing their willingneſſe and readineſſe expreſt it thus, Let us riſe up and build, that is, let us build (as we ſay) out of hand, ſpeedily.

Secondly, To ariſe implyes the courage, conſtancy and ſtrength of thoſe who undertake or goe about a buſineſſe, they ariſe and doe it, that is, they doe it with ſpirit: So here it may import as much concerning Job in his ſufferings, He aroſe and rent his mantle, that is, though he heard all theſe ſad relations, yet his ſpirit was not overwhelmed, he was not drowned in thoſe ſorrowes, he did not ſinke downe under them, but he aroſe and rent his mantle, &c. as if he had raiſed himſelfe up to wreſtle with the temptation and the tempter, to wreſtle with Satan himſelfe. In this ſenſe the Lord is ſaid to ariſe, Iſa. 33.8, 9. where there is that ſad deſcription of the Land, The Earth mourneth and languiſheth, Lebanon is aſhamed, &c. Now will I riſe ſaith the Lord, now will I be exalted, that is, now will I come and ſhew my ſelfe with a mighty power for the deliverance of my people. I will be exalted and they ſhall rejoyce. That prayer of the old Church, Ariſe O Lord, and let thine enemies be ſcattered, hath the ſame intendment, deſiring the Lord to goe forth armed with ſtrength for the helpe of his people and the ſubduing of their enemies. Thus Job aroſe, bound with a four-fold cord of affliction: he raiſed himſelfe up like Sampſon, though in humility, yet with ſtrength and courage. And ſo it is oppoſed to the ſinking of the ſpirit under troubles, as you know the ſpirit of Eli did, 1 Sam. 4.18. There was ſad tydings brought to Eli concerning the death of his ſonnes and the taking of the Arke, the Text ſaith, As ſoone as he heard theſe things, he fell downe backward, he had no ſpirit, no ſtrength left in him, he did not ariſe and rend his garment, but he ſunke downe and brake his necke. When Nabal heard of the danger that his churliſh and inhoſpitable anſwer had almoſt drawne upon him, 1 Sam. 25.37. His heart dyed within him, and he became as a ſtone. When all that Job had was dead and gone, his heart lived, yea he was (erecto animo) of a raiſed ſpirit, not only when he aroſe, but when he fell upon the ground: for then he worſhipped, and worſhip is the lifting up of the ſoule to God: In the worſhip of God while the body is upon the knee, the mind is or ought to be upon the wing.

And rent his mantle.

That is the ſecond act. Renting or garments is very often ſpoken of in Scripture, and wee finde it eſpecially in theſe two caſes. In caſe of extreame ſorrow, and in caſe of extreame indignation.

In caſe of extreame ſorrow, and that of two kinds, either in the ſorrows of afflictions or in the ſorrowes repentance; in both theſe we find renting of the garments.

For the ſorrowes of outward affliction; ſo we reade frequently of renting garments: When Jacob heard of the death of Joſeph, when his ſonnes brought him home the bloudy Coat, ſaying (but falſely) that ſurely their brother was torne with wilde beaſts; he preſently rent his garment. Gen. 37.34.And when the relation of the death of Saul was brought to Davids eare,2 Sam. 1.11. to expreſſe his ſorrow, He tooke hold on his cloathes and rent them▪ and likewiſe all the men that were with him; and ſo againe afterward at the funerall of Abner, 2 Sam. 3.31.David rent his cloathes and gave order to all the people that were with him to do the like. In great funeral or fatall mournings, it was uſuall among the Hebrews to rent their garments. This alſo was a frequent cuſtome among the Heathen,—It ſciſſa veſte Latinus. Conjugis attonitus fatis ur biſ que ruina. Vir, Aen 12. Herodotus l. 1. records the like geſtures among the Lacedemonians. And Livy among the Sabines. l. 1. 2 Chron, 34.20. as the Poet deſcribes a mourner in his mixt lamentations for private and publike loſſes; he went with his garments torne, being aſtoniſhed at the death of his wife and the ruine of the City. Many ſuch inſtances there are amongſt their ancient Hiſtorians.

Secondly, It was uſed in token of Repentance, when ſorrowes for ſinne brake forth and multiplied, Joſh. 7.6. When Joſhua humbled himſelfe upon the defeat, flight and ſlaughter of the Iſraelites before Ai, it is ſaid, he rent his cloathes and fell to the Earth: This renting was of their garments in reſpect of the outward affliction, but withall in token of repentance, for Joſhua and the people humbled themſelves with faſting. So when the booke of the Law was read to Joſiah, and he ſaw how farre they had departed from the rule and word of God, it is ſaid, He rent his clothes, and he was afraid, he humbled himſelf and his heart was tender before God.

But it may be objected that in the 2. Joel 13. when we are exhorted to rent the heart, we are ſtop'd from renting the garment, Rent your hearts and not your garments, in the caſe of Repentance.

For anſwer to that I ſay, the Not there is not an abſolute prohibition of renting the garment, it is not ſo much a negation, as a direction, Rent your hearts and not your garments, that is, Rent your hearts rather then your garments, or Rent your hearts more then your garments, or be ſure that you rent your hearts whatſoever ver you doe with your garments, Negations doe not alwayes quite deny a thing, in the 2 Cor. 3.6. take an inſtance for it, where the Apoſtle treating of the preheminence of the Goſpell in the new diſpenſation ſaith, Who hath made us able Miniſters, not of the letter, but of the Spirit. Not, there doth not deny, as if the Miniſters of Chriſt did not ſpeake and publiſh the letter of the word: for the letter of the word is the veſſell wherin the Spirit is contained, and unleſſe we ſpeake the letter to the eare, the Spirit cannot in an ordinary way come into the heart; therefore underſtand the Apoſtles meaning thus, he hath made us able Ministers, not of the letter but of the Spirit, that is, he hath made us Miniſters rather of the ſpirit then of the letter, or more of the ſpirit then of the letter, becauſe of the promiſe of the plentifull effuſion of the Spirit, after the aſcenſion of Chriſt.

A further inſtance we have in that ſpeech of God, I will have mercy, and not ſacrifice. That is, rather mercy then ſacrifice. Sacrifice is not rejected, but mercy is preferr'd. So Rent your hearts and not your garments, that is, rather rent your hearts then your garments; For otherwiſe you find that not only it was lawfull (as in the former places) in times of repentance and ſorrow to rend the garments, but they are taxed becauſe they did not repent and rend their garments. The not renting the garment is charged as a conviction of an un-rent heart.Jerem. 36.24. When the roull of curſes that Baruch wrote from the mouth of Jeremiah was read before Jehojakim and his Courtiers, the King cut the roll with a pen-knife and caſt it into the fire, their impenitence is thus deſcribed, yet they were not afraid, nor rent their garments, neither the King nor any of his ſervants that heard all thoſe words; As if it had beene ſaid, this was a time that called them aloud to rend their garments, to humble themſelves and repent before the Lord, when they heard ſuch words as theſe, (cloathed with their own ſinne and Gods wrath) read unto them, but they did it not; yet they were not afraid, neither did they rend their garments. So then, renting of the garment was uſed as a ceremony of repentance, as a ſhadow of godly ſorrow; It had nothing in it ſelfe to move God, only it teſtified the greatneſſe of their griefe, that their hearts did rend as their garments were rent.

Further, Renting of the garment was uſed in caſe of extreame indignation. Indignation is anger & ſorrow boyl'd up to the height. It is as it were the extract and ſpirit of them both. And it is ſtir'd eſpecially when the eare of a man is filled with a voice of blaſphemie, or his eye with a ſpectacle of bold tranſcendent wickedneſſe againſt the Lord. Word being brought to Hezekiah of the blaſphemie that Rabſhakeh had belched our againſt God, when he heard how he had reproached the living God, in ſaying, who is the God of Jeruſalem that he ſhould deliver it out of my hand? 1 King. 19.1. Iſa. 37.1.the text ſaith, that Hezekiah rent his cloathes with indignation; that report fill'd him with a mixture of griefe and anger; he was grieved that the holy name of God was blaſphemed, he was angry with the blaſphemer: theſe cauſed holy indignation, and this the renting of his garments.Acts 14.13. Thus alſo when Paul and Barnabas had reſtored the Creeple at Lyſtra, the ſuperſtitious Lystrians would have done ſacrifice to them as gods; which when the Apoſtles Paul and Barnabas heard of, and ſaw the preparations (Oxen and Garlands brought to the gates) for that abhominable Idolatry, they rent their cloathes, and ranne in among the people ſaying, Sirs, why doe you theſe things? we alſo are men of like paſſions with you. They rent their cloathes with indignation, being grieved and vext to ſee men ſo beſotted, and God ſo diſhonoured.

This act of Job in the Text, renting his garments, may referre to either of theſe, it may referre to all theſe. If it be demanded why did Job rend his garments? I anſwer, firſt, He rent his garments for the greatneſſe of that ſorrow that was upon him in regard of his outward affliction. Secondly, He rent his garments, to teſtifie his deepe humiliation under the hand of God, with repentance for all his ſinnes. Thirdly, He rent his garments, being filled with indignation at thoſe blaſphemies which Satan ſuggeſted to him; This latter I cleare thus; you know it was the maine deſigne, the very plot of Satan to provoke Job to blaſpheme God, doe this ſaith he, Touch all that he hath, and he will curſe thee to thy face. He did promiſe this to himſelfe and did undertake with God to bring Job to that height of impatience. If ſo, then there is no queſtion, but as theſe meſſengers of ſorrow came to him, ſo Satan came with them and pointed every meſſage with this or the like poyſonous ſuggeſtion. Now ſee what a maſter you ſerve, now blaſpheme God, why ſhouldeſt thou make ſcruple of thinking, or of ſpeaking evill of him, who hath powred out all theſe evills upon thee. Never ſtand ſo much upon his honour, who ſtands ſo little upon thy comfort. It is no queſtion but Satan provok'd Job in ſome ſuch manner. He was not wiſe to promote his own ends, unleſſe he did plie him with temptations to blſphemy. Now Iob being moſt ſenſible of theſe temptations, it being to him (as afterwards to holy David, Pſal. 42 10.) as a Sword in his bowels, while the enemy ſaid unto him, where is now thy God, he ariſes with indignation and ſoule-abhorrence of theſe injections, rending his garments, &c. That for the ſecond act. The third followes.

Exposition of Job 1-3, Biblical commentary · Job 1.13, 14 (1 of 2)