Exposition of Job 1-3, Biblical commentary · Job 2.1, 2, 3, 4, 5, 6

Exposition of Job 1-3 · Biblical commentary · Job 2.1, 2, 3, 4, 5, 6

p. 221JOB 2.1, 2, 3, 4, 5, 6.

Verſe 1. Againe there was a day when the ſonnes of God came to preſent themſelves before the Lord, and Satan came alſo among them to preſent himſelfe before the Lord.

2. And the Lord ſaid unto Satan, from whence commeſt thou? And Satan anſwered the Lord and ſaid, from going too and fro in the earth, and from walking up and downe in it.

3. And the Lord ſaid unto Satan, Hast thou conſidered my ſervant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God, and eſcheweth evill? and ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to deſtroy him without cauſe.

4. And Satan anſwered the Lord, and ſaid, skin for skin, yea, all that a man hath, will he give for his life.

5. But put forth thine hand now, and touch his bone and his fleſh, and he will curſe thee to thy face.

6. And the Lord ſaid unto Satan, Behold he is in thine hand, but ſave his life.

AS the Prophet Ezekiel, when in viſion he had beene ſhewed one abomination,Ezek. 8.Ezek 8 was led forward to a ſecond and a third and a fourth, with, Come ſee a greater abomination than this or theſe. Or as the Angell proclaimeth in the Revelation, One woe is paſt and another woe is at hand. The ſame may we ſay concerning this Hiſtory of Jobs ſorrowes. Having ſhewed you his firſt affliction in the former Chapter, I muſt now leade on your attentions, with, Come behold a ſecond, a greater then that; and having ſhewed you one woefull day, I muſt now ſhew you a ſecond, Again there was a day when the ſons of God came to preſent themſelves.

This whole Chapter preſents us in the generall with Jobs ſecond p. 222tryall. About which wee may obſerve theſe particulars.

1. The occaſion of it.

2. The cauſes of it.

3. The manner of it.

4. The conſequents of it.

1. The occaſion of it was Satans appearing at that heavenly Seſſion, and being there queſtioned about that former affliction of Job, he anſwers with ſlander, and deſireth that Job may be brought about to a ſecond tryall.

2. The cauſes of this affliction (as of the firſt) are two.

1. God. And

2. Satan.

1. God permitting and limiting it.

2. Satan provoking and then inflicting it. Both are laid downe in the words of the context now read, to the end of the ſixth verſe.

3. The manner of this affliction, was the ſtriking and ſmiting of Jobs body with a ſore and noyſome diſeaſe, which you have contained in ver. 7, 8.

4. The Conſequents of this affliction, or what followed upon it, and thoſe are three.

1. His wives ſinfull councell, ver. 9. As ſoone as ſhe ſaw him thus ſmitten, What (ſaith ſhee) doeſt thou still retaine thine integrity? Curſe God and die. There's her counſell.

2. His wiſe and holy reply, ver. 10.

3. His friends loving viſit, verſ. 11, 12, 13. They hearing of the affliction of Job, came from a farre country, to ſee him and to comfort him.

Theſe are the diſtinct parts of the whole Chapter.

Theſe ſix verſes deſcipher the occaſion and the cauſes of Jobs affliction, Satan inciting and provoking the Lord; and the Lord permitting and limitting Satan.

The three firſt containe the ſame matter which we have opened and explained in the former Chapter, and they are almoſt word for word the ſame; therefore I ſhall not need to ſtay long upon them: Only I ſhall enquire a little further about two things.

Firſt about the day of this great appearance. And ſecondly, about the perſons appearing, who are ſaid to be the ſons of God.

p. 223To the former of theſe the Jewiſh Doctors contend much. That this was the firſt day in the recourſe or returne of the yeare: intimating, if not contending, that the firſt day of every yeare was as Gods day of generall Audit, in which he conveen'd or called together his Angels, to give him an account of all the paſſages and diſpatches of the yeare paſt, and to give them inſtructions what to doe, the yeare comming;Nimis craſſum eſt. Merc. Conveniens videtur fuiſſe feſtum Sabbathis quod tunc & commune erat omnium fidelium, idem que celeberrimum. Bolduc. which opinion I leave under the cenſure of a learned Interpreter, as groſſe and groundleſſe.

Others fixe it upon the laſt day of the weeke, affirming that this was the Sabbath day. And that this was a convention or Aſſembly of the Church on Earth for the ſolemne worſhip of God upon that day, which is here called, A preſenting themſelves before the Lord; in concurrence with which opinion, the ſonnes of God muſt needs be interpreted holy men. I find ſome affirming, that men are not called the ſons of God in all the old Teſtament, but the Angels only. And ſo they take that Text, Gen 6.2, The ſons of God ſaw the daughters of men, &c. for the Angels either good or bad, who being taken with the beauty of thoſe daughters, aſſuming bodies came into them, of whom came the Giants. A conceit as monſtrous as thoſe Giants, and fitter for a fabuliſt then a Divine. On the other extreame,**In his Homily on Gen. 6.2.Gen 6:2 Chryſostome denyes that the Angels are at all called the ſonnes of God.

We may walke ſafely in a middle way betweene theſe two. For both Angels and men are called the ſonnes of God: Why Angels are called the ſons of God hath been ſhewed, Chap. 1. v. 6. Men are called the ſons of God for two reaſons; either for their power or greatneſſe, ſo they Gen. 6.2. might be called the ſonnes of God, becauſe great and powerfull on the earth. Or rather ſecondly, for their piety and holineſſe by which they reſemble God, and in which they ſerve God as a ſonne doth the Father. Indeed the Apoſtle affirmes that the priviledge of ſonſhip was brought-in by the Incarnation of Chriſt, who is ſaid, In the fullneſſe of time to be made of a woman, &c. That we might receive the adoption of ſonnes, Gal. 4.5. But in Scripture a thing is ſpoken of as newly done, when it is more fully done, Joh. 7.39. The Holy Ghoſt is ſaid not to be given at that time, becauſe he had not been ſo plentifully given. And the Apoſtle to the Hebrewes ſpeakes, as if the way into Heaven had been but then opened, becauſe it was then more clearly opened, Heb. 9.8. So we are ſaid to receive the adoption of ſons, when Chriſt came in the fleſh, becauſe then our ſon-ſhip was p. 224more apparant, though before it was as reall.

So then according to this Interpretation the ſence of the words is. That upon the Sabbath day, when the ſervants of God, the faithfull of that age and place were met together to celebrate the publick worſhip of God, Satan (the evill ſpirit) who is ever ready to oppoſe and reſiſt us, to interrupt and hinder us, when we appeare before the Lord in holy duties) came alſo among them to preſent himſelfe before the Lord.

I propoſe this as an opinion to which my owne inclination is not ſtrong. Theſe words with the context (as was noted in the former Chapter) ſeeming to me, rather a repreſentation of Gods providence towards man, then a deſcription of mans worſhip tendered unto God.

Againe there was a day.

It may be yet further enquired how much time paſſed betweene the firſt and this ſecond day of appearance. Some affirme it was the immediate day after; others the immediate Sabbath after. A third opinion deferrs it to the yeare after; Satan cunningly delaying the buſineſſe all that while, to the intent he might more fully ſee how the former affliction wrought, what effects it had or would have upon Job, before he attempts a ſecond.

The text reſolveth us in neither of theſe, but leaveth it indifferent and undetermined, ſaying onelyonly, Againe there was a day. It is moſt probable that there was ſuch a diſtance of time betweene theſe two afflictions, as was competent to a full diſcovery of Jobs ſpirit, under the firſt. As when Chriſt was tempted and had foyled Satan in that temptation, it is ſaid, the Devill departed from him for a ſeaſon, Luk 4.13.Luke 4:13he left him, probably, to ſee what effects might follow upon the former temptation: So Satan having tempted Job, and tempted him by a temptation, though one in the generall, yet with a foure-fold aſſault, foure ſeverall meſſengers, making (as it were) foure charges upon him, he leaveth him for a ſeaſon, and againe when there was a day, he returnes to renew the aſſault and battery.

I ſhall paſſe-over the two verſes following in all that they containe, opened in the former Chapter. But in the latter end of the third verſe, there is ſomewhat added very materiall, where the Lord beſpeakes Satan concerning Job, Haſt thou conſidered my ſervant Job, that there is none like him in the Earth, a perfect p. 225and an upright man, one that feareth God and eſcheweth evill? (This was the Character which God gave of him before in the former Chapter, but now he goeth on) And ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to deſtroy him without cauſe. This is ſuperadded to his teſtimony, his commendation is enlarged. Job (you ſee) hath gained in this conflict: he was deſcribed before as an holy man, now he is deſcribed as a tryed man, as an approved ſouldier. Job hath obtained this honour in the former combate with Satan, a glorious addition to his character: As the patience and other graces of Job did increaſe, ſo did the teſtimony of God increaſe concerning him. Note from this addition only in the generall thus much.

That ſuch as honour God, God will honour. If we doe any new or further ſervice for God, God will adde ſome further honour and reſpect unto us. If we do, or ſay, or ſuffer any thing extraordinary for God, God will ſay, or doe ſomewhat more than ordinary concerning us. The old character did not ſerve, when Job had done this new ſervice. God will never conceale any of our graces, no nor the improvement of any of our graces. If we ſpeake but a word for God, we ſhall heare of it againe; God takes it and pens it downe, as it is ſaid, Malac. 3.16. They that feared the Lord, ſpake often one to another, and the Lord hearkened and heard, and a booke of remembrance was written; God ſets it downe preſently: So he recorded what Job had ſpoken, and gives it him in at the next meeting with Satan. We can never looſe either by doing or ſuffering for God. All ſhall be recompenced to the utmoſt farthing. As it is uſuall with Kings and great-men of the world, for great ſervices done them (eſpecially in warres and battels) to make additions to the titles of honour, to give ſome new motto's, or put ſome new devices in the Coate-armour of thoſe who ſerve them. Thus doth God here. Job having play'd the man (as we ſay) or rather the Saint in that former combate, he hath a new title of honour put into his ſtile: Now it is not only Job, a man that feareth God and eſcheweth evill; but, Job a man that holdeth faſt his integritie.

Conſider the words themſelves.

And ſtill he holdeth faſt his integrity.

The words [And ſtill] or to this preſent time, may have a double reference. Firſt, barely to the time paſt: Job was not only p. 226a perfect and a ſound man in former times, but hee is ſo ſtill, ſo at preſent. Or rather ſecondly, it referres to the affliction and loſſes hee had ſuffered; as hee was in former times, ſo hee is at this time; as he was in proſperous times, ſo hee is in troubleſome times: When the day was light and cleare to him, Job was a perfect man, and now the day hath nothing but darkneſſe and gloomineſſe in it. Job is a perfect man ſtill, though wounded in his eſtate and broken in his outward comforts, yet he is as ſound and whole in his ſpirit, as ever he was. Though cattell, ſervants, children be dead and gone, be ſpoyl'd and loſt: yet grace is ſafe, and faith tryumphs, hee ſtill holdeth faſt his integrity.

foreignHoldeth faſt.

This which we tranſlate by two words, is but one word in the Hebrew. Our language is not comprehenſive enough to expreſſe the fullneſſe of that word, in a word. Iob doth not only hold his integrity, but he holdeth it faſt: the word implyes a ſtrength in holding, to hold a thing firmely. And more, the word hath a further Emphaſis in it; it ſignifieth not only to hold a thing by that degree of ſtrength, wherewith formerly we did hold it; but it doth import thus much, to waxe ſtronger in the holding of it, to prevaile or increaſe in ſtrength. As when David ſent Ioab to number the people,2 Sam. 24.4.2 Sam 24:4 Ioab was unwilling, and ſaid to the King, Now the Lord thy God adde unto the people an hundred-fold, but why doth my Lord the King delight in this thing? Then it followes, Notwithſtanding the Kings word prevailed againſt Joab. That which is there tranſlated, And his word prevailed, is the ſame with this we tranſlate here, Holdeth faſt; the Kings word did take a prevailing hold upon Ioab, or held him faſt to the doing of the Kings command, though he would have got oft from the buſineſſe: So we may underſtand it here, ſtill he prevaileth or waxeth ſtronger in his integrity.

The ſame word is uſed by the Prophet Malachi, cap. 3.13, 14. where God convinceth thoſe proud ſpirits that puffed at his ſervice, Your words (ſaith he) have been ſtout againſt me. That which we tranſlate, have been ſtout, is the ſame with this in the text of Iob; your words have beene stout, that is, they have growne stronger and ſtronger againſt me and my waies, you are confirm'd in wickedneſſe; whereas your hearts ſhould have beene p. 227brought downe and humbled, you are increaſt and hardned in your obſtinacy and rebellion. Such is the ſtrength and meaning of the word in this place. Iob by this oppoſition growes more ſtrong and ſtout in his integrity, he is ſo farre from being daunted, that he is encourag'd; he is as he was, nay more than he was, he is increaſed, ſtill he holdeth faſt his integrity.

His integrity.

It is a word of the ſame root with that uſed, Chap. 1. ver. 1. There was a man in the Land of Uz, and this man was perfect, and theſe words illuſtrate and expound one another; to be a perfect man, is to be a man of integrity; there, he was a perfect man; now, hee is a man holding faſt that perfection, namely, his integrity.

From this firſt branch obſerve,

Firſt, That Satan in all his temptations plants his chiefeſt battery against ſincerity. Hence it is here expreſt, that Iob ſtill held faſt his integrity, as if the Holy Ghoſt would intimate this unto us, that Satan pulled more at that, than at his eſtate. Satan did not care at all to pull Iobs Oxen from him, or his Sheepe from him, or his children from him, but to pull his grace from him; therefore it is ſaid, Iob held that faſt: Without queſtion Satan aſſaulted that moſt, which Iob held moſt; the thing that Satan aymed at, was not to make Iob a poore man, but to make him a ſinfull man; and he would never have troubled himſelfe to robbe him of his riches, but only in ſubordination to the robbing him of his graces. That was the booty Satan look'd for. Satan look'd at his cattell, only as pay for his Army of Sabeans and Caldeans: but he look'd upon his grace (if he could have got it from him) as pay for principalities and powers. As grace gotten or improv'd is the joy of Angels: So if grace could be ſtolne away or deſtroy'd, it would be the joy of Devils. This was Satans hope.

Secondly, Note this, Iob holdeth faſt his integrity.

That whatſoever a godly man looſeth, he will be ſure to lay hold of his graces, he will hold spirituals, what ever becomes of temporals. He will be ſure to take faſt hold of theſe, when all is going, when riches are going, when children are going, when friends are going, when liberty is going, yea when life is going too, then he layes faſt hold upon his integrity. And ſaith (as Iacob) to the Angell, I will not let thee goe, and he ſaith it without exception: p. 228for he knowes he cannot be bleſſed if that goe. Integrity is his Benjamin, all the children he hath ſhall goe, but this ſonne of his right hand muſt not; For indeed his life is bound-up in the life of grace. And if he part with that, he muſt lie downe with ſorrow in his grave. Wherefore he is reſolved not to part with that, whatſoever he parts with. As it is with a man at Sea in a Shipwracke, when all is caſt over-board, the corne that feedes him, and the cloathes that cover him, yet he ſwims to the ſhore if hee can with his life in his hand. Or as it is with a valiant Standard-bearer, that carries the banner in warre, if he ſees all loſt, he will wrappe the Banner about his body, and chuſe rather to die in that as his winding ſheet, then let any man take it from him or ſpoyle him of it, he will hold that faſt, though he looſe his life for it. So doth Iob here, ſo doth every one that is of Iobs heavenly temper and ſpirituall reſolution: in the greateſt ſtorme, in the hotteſt aſſault, he will wrap himſelfe round about with his integrity, winde that about him, and will not let it goe. Kill him if you will, deſtroy him if you will, he will never part with his integrity, though he part with life. Indeed there is nothing elſe can ſtand a man in ſtead to any purpoſe, if that be loſt, all's loſt. A man that is in danger of drowning will lay hold upon any thing, upon a ſtraw, upon a ruſh, though it have no ſtrength to ſupport him: Men in danger will lay hold upon ſomewhat; they that are wiſe will lay hold upon the rocke, upon that which will doe them good, in an evill day; They will lay hold upon Chriſt, they will lay hold upon promiſes (in laying hold upon our integrity, all that is done) then they are ſure to live: for Wiſdome (that is Chriſt) is a tree of life to all that lay hold upon her, Pro. 3.18.

Thirdly, it is conſiderable, that this word is uſed for the laying hold upon our weapons, either to defend our ſelves or to offend and aſſault our enemies, Pſal. 35.2. David prayes, that God would take hold of ſhield and buckler, and ſtand up for his helpe. We may note from hence,

That integrity is our armes. Integrity is a Chriſtians weapon, Iob laies hold upon his integrity as a ſword to wound his enemy, and as a ſhield and buckler to ſave and defend himſelfe.

Fourthly, from that expoſition of the word, that it ſignifieth not only to be ſtrong, but to prevaile, it ſignifieth an overcomming power; he doth hold faſt, that is, he prevaileth with his integrity. We may note,

p. 229That grace doth not only oppoſe but conquer Satan and all his temptations. He doth prevaile in his integrity (ſo the Hebrew may be rendred in the letter.) Sometimes (you know) there is a warre and oppoſition, when there is no conqueſt; a warre may be carried on divers yeares in a nation, or betweene nations, when there is no abſolute victory on either ſide; as we ſee by woefull and lamentable experience in Germany, where there hath been oppoſition, one ſide againſt another above theſe 20. yeares, and yet no ſide hath prevailed. But as grace makes warre, ſo grace gets the better, grace gets the day, and will ſhortly make a finall conqueſt; yea, there is not onelyonly a conqueſt (ſaith the Apoſtle, Roman. 8.) but thorough Chriſt wee are more than conquerours.

In the 5^th place, I told you that the word ſignifies, to increaſe in strength, he holdeth faſt his integrity, or he increaſeth in ſtrength in his integrity. Note hence. That

True grace gains by oppoſition. True grace is increaſed the more it is aſſaulted. Satan comes a purpoſe to deſtroy Iobs graces. Iob waxeth ſtronger in his graces. True grace will doe ſo in whomſoever it is. Hypocrites (who have but a ſhew of grace, painted grace) fall off in times of tryall, in times of temptation; that which onelyonly ſeemeth to be ſomewhat, cometh to nothing, but that which is ſomewhat, cometh to more.

Laſtly, Conſider the Emphaſis of the words. God ſpeakes of this in a kind of admiration; hee putteth a greater Emphaſis upon this than upon the other part of Iobs character.

Verſe 3.

Haſt thou conſidered my ſervant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God and eſcheweth evill? and ſtill he holdeth faſt his integrity.

God ſpeakes of it, as a matter of wonder, a rare thing. From this obſerve,

That to hold our integrity in evill times, is not only good but admirable. It is that which doth even (as we may ſo ſpeake) provoke God himſelfe to an admiration. It is a truth whether it be in regard of perſonall troubles or nationall troubles, to hold faſt and keepe cloſe to God in ſuch diſtreſſes is admirable. To continue good, while we ſuffer evill, is the height and crowne of goodneſſe. As it is that which putteth one of the greateſt aggravations upon the p. 230ſinfulneſſe of men, that they will hold faſt their ſinnes in the middeſt of judgements. The Prophet Amos with much elegancy of ſpeech and vehemency of ſpirit urgeth this againſt the Jewes, Cap. 4. I have given you cleanneſſe of teeth, yet have yee not returned unto me: I have with-holden the raine, yet have yee not returned unto me: I have ſmitten you with blasting, yet have ye not returned unto me: I have ſent among you the peſtilence and the ſword, yet have yee not returned unto me, ſaith the Lord.

The Prophet Ieremy takes up the ſame argument, having before ſpoken of judgements ſent upon them, Yet (ſaith he) they hold faſt deceit and refuſe to returne (Cap. 8.5.) they held faſt deceit, though they were afflicted, that aggravated their ſinfulneſſe. Now (I ſay) as it makes ſinne out of meaſure ſinfull, to hold it faſt when God afflicteth; ſo it makes grace out of meaſure gracious, putteth a wonderfull ſplendour and glory upon it, if we hold faſt our grace, when troubles and afflictions meet us in the holding of it forth; and God will put an Emphaſis upon ſuch a one for grace, as he did upon Ahaz for his ſinne, 2 Chron. 28.22. In the time of his diſtreſſe did he trespaſſe yet more againſt the Lord, This is that King Ahaz, that brand is put upon him. So there is an honour ſtamp'd on Job in this teſtimony, that in the time of his diſtreſſe, he did yet more good, This is that Job: to ſerve, beleeve and love God more in diſtreſſe, this is integrity to a wonder, this drawes the heart of God toward ſuch, and makes them truly glorious in the eyes of godly men.

That which followes in the text, doth yet more advance the honour of Job in this victory, still he holdeth fast, &c.

Though thou movedſt me againſt him to deſtroy him without cauſe.

foreignThough thou movedſt me] The word here uſed to move, ſignifieth more than a bare motion, it carries in it a perſwaſion, and more then a bare perſwaſion, it carries in it a vehement inſtigation: As when a man doth perſwade a thing by arguments and ſtrong reaſons; that is the force of the word; as in that place, 1 King. 21.25. There was none like Ahab which did ſell himſelfe to worke wickedneſſe in the ſight of the Lord, whom Jezabel his wife ſtirred up: ſtirred up is the word in the text, thou movedſt me; Jezabel moved Ahab, incited him, never gave him over, by arguments and reaſons, by this conſideration and that conſideration to doe wickedly in Iſrael: So here, Satan did as it were p. 231plie God with arguments and reaſons to inſtigate him againſt Job, Thou didst move me againſt him. Satan is a cunning Oratour and knowes how to handle a matter, that it may take with greateſt advantage.

Some may queſtion, how can this be? Will God be mooved by Satan? Is not the Lord unchangeable? Have Satans words and arguments ſuch power with God to moove him to doe a thing?

I anſwer it two wayes; We may cleare it firſt thus. As the Saints and people of God in prayer are ſaid to move God, and to prevaile with God, they are ſaid to carry a buſineſſe with God. Now you know what they doe in prayer, they doe not only ſpread a petition barely before God, but they ſtrengthen it with all the arguments they can, argument upon argument, pleading upon pleading; yet the Lord himſelfe is not ſtirred, he is not changed at all by the prayer of his people, it is not to be thought that the Lord upon the prayers of his people, takes up any new thoughts, or puts on any new reſolutions to doe this or that; for a mercy that is but a day old in regard of our prayer obtaining it, is an eternity old in regard of God purpoſing it, therefore God is not changed at all; but he is ſaid to be moved to give or doe, as or when we pray, becauſe he giveth and doth what he himſelfe had purpoſed to give, when we ſhould pray: for as God from all eternity did purpoſe to give to his people ſuch and ſuch mercies,Quanquam Deus à nullo poteſt moveri, ad aliquid volendum de novo, cum ſit immutabili…: tamen ſicut voluntate aeterna producit aliquid in tempore, ita ab aeterno voluit modum producendi. ſo he did purpoſe and decree, to give them when they prayed. Now then as it is in regard of his peoples prayer and ſeeking for mercy, they move God; but it is onelyonly the bringing forth of that which he had in his heart from all eternity to doe for them: So here in this caſe, God had a purpoſe from all eternity to try Job, and likewiſe he did purpoſe the way and the meanes of it, that it ſhould be done upon the motion and inſtigation of Satan. For although God cannot be moved by any to doe a thing, which before he intended not, he is unchangeable: yet as by his eternall will and counſell, he doth produce things in time: So likewiſe from eternity he did order and will the manner of their producing, he purpoſed to do good for his Church upon the ſupplications of his ſervants, and ſometimes to afflict his Church or ſervants at the inſtigation of Satan.

Secondly, This place [thou movedst me against him] is to be underſtood by a figure, very frequent in the Scripture. God ſpeaking of himſelfe after the manner of men; becauſe as men uſually p. 232when they do a thing are moved by others to do it; and by perſwaſions are ſometime prevailed with, to doe that which they intended not an houre before. So God is ſaid to doe a thing upon motion, though he intended it from eternity, often deſcending to expreſſe himſelfe by that which is common to men, though his manner of doing it be tranſcendent, infinitely beyond men.

From the force of this word ſo explained, Thou movedſt me againſt him. Obſerve,

That Satan is an earneſt and importunatè ſolicitour againſt the people and Church of God; he without ceaſing provokes God againſt them, he bends his wits and ſtraines his language to the height, in pleading againſt them, to get them delivered up into his hands, or into the hands of his inſtruments.

And if Satan be thus zealous, ſo importunate a ſollicitour againſt the Saints. It may teach us to be as earneſt and zealous for the Saints. Satan doth not onelyonly move, but he moveth by arguments, he incites: It is not enough to pray by propoſing our deſires, but we muſt pray enforcing and preſſing our deſires; ſuch a holy unquietneſſe of ſpirit, as is expreſſed by the Prophet, Iſa. 62.1. For Zions ſake will I not hold my peace, and for Jeruſalems ſake will I not reſt, &c. Such was that required of the Watch-men ſet upon the walls of Jeruſalem, which ſhould never hold their peace day nor night: Yee that make mention of the Lord, or yee that are the Lords remembrancers, keepe not ſilence, and give him no reſt till he eſtabliſh, and till he make Jeruſalem a praiſe in the Earth, Iſa. 62. ver. 6, 7. This duty is now doubled on us by the great afflictions and greater feares of Sion. When Chriſt was in his agony, he prayed more earneſtly, Luk. 22.44. And when his Church is in an agony, we ought to pray more earneſtly. At ſuch a time we muſt mingle more fire with our prayers, we muſt pray more fervently. At ſuch a time we muſt mingle more water with our prayers, wee muſt pray more repentingly: We muſt with Jacob (Hoſ. 12.) weepe and make ſupplication. At ſuch a time we muſt mingle more faith with our prayers, we muſt pray more beleevingly. In a word at ſuch a time, every prayer muſt be a pleading, yea a wreſtling with God, a wreſtling with reſolution, not to let him goe untill wee have got a bleſſing, till wee prevaile with God to deſtroy his Churches enemies, as Satan in the text moved God to deſtroy Job, his ſervant and his friend. So it followes, Thou movedſt me againſt him to deſtroy him.

p. 233To deſtroy him.

The word Deſtroy ſignifieth to ſwallow up or to devoure:foreign You have it Gen. 41.4. where it is ſaid, that the ſeven leane eares and ſeven leane kine did devoure or eat up the ſeven full eares and the ſeven fat kine. And Exod. 7.12. the text ſaith, That Moſes his rod did ſwallow up the rods of the Magicians. Pſal. 124.3. Ʋnles the Lord had been on our ſide, they had ſwallowed us up quicke. In all theſe places it is the ſame word we have here, thou movedſt me to deſtroy him.

In the former Chapter where Satan deſired God to touch Job, I ſhewed what kind of touches Satan deſired to lay upon the people of God, you ſee it now cleared by God himſelfe, Thou movedſt me to deſtroy him, to ſwallow him up. Thy words were moderate and diminitive, doe but touch him, but thy intentions were bloody and deſtructive, thou movedſt me to deſtroy him, to make an end of him, that was thy meaning.

Without cauſe.

But will the Lord, the wiſe God doe any thing without cauſe? A wiſe, a prudent man will not doe any thing without cauſe; though Satan may be ſo brutiſh and unreaſonable to move God to doe a thing for which there is no cauſe, would the Lord be ſo perſwaded, by his motion to doe it without cauſe? The text ſeemeth here to ſpeake ſo, thou movedſt me to deſtroy him without cauſe, and God hearkned to his motion before, and gave him up all his eſtate, to doe with it what he pleaſed.

Briefly to cleare this. Without cauſe. It is the ſame originall word uſed in the former Chapter, Doth Job ſerve God for nought, foreignor without cauſe (as was then opened) ſo here, Thou movedſt me againſt him to deſtroy him without cauſe, or thou movedſt me againſt him for nothing or for nought.

We may conſider this phraſe of ſpeech [without cauſe] three wayes. Firſt, in reference unto Satan. Secondly, in reference unto God. Thirdly, in reference unto Job himſelfe: From each of theſe conſiderations light will ſhine into this point.

Firſt in reference unto Satan. God tells Satan, thou movedſt me againſt him without cauſe, that is, Job never gave thee any cauſe why thou ſhouldeſt make ſuch a motion againſt him; Job had never wronged thee, or done thee any hurt, as David ſaith of his p. 234enemies, they are mine enemies without cauſe, I was never injurious or unjuſt unto them. So Satan was Jobs enemy without cauſe, Job never gave him occaſion▪ Indeed the holineſſe and goodneſſe of Job was Satans griefe and Satans trouble; but for any other trouble or wrong Job never did him, ther…fore without cauſe, it was in reference unto Satan.

2. In reference unto Satan, without cauſe, that is, Thou didſt not alleadge any ſufficient cauſe or charge him with any particular crime; thou didſt onelyonly bring in a generall ſuspition againſt him; there was not ſo much as a common fame (as you know it was a courſe to accuſe men upon common fame.) So ſaith God here, it was nothing but a ſuspition raiſed out of thine owne braine (as indeed thoſe common fames, that we heard of not long ſince, upon which many were accuſed, yea condemn'd, were only ſuſpitions borne in the brains of thoſe men.) So here Job was charged meerly upon the ſuſpition of Satan, there was no crime directly alleadged, nor any evill report in the world againſt him; cauſe was not ſhew'd legally, therefore without cauſe thou movedſt me againſt him.

3. In reference unto Satan, without cauſe, that is, it now appeareth upon the tryall that thou didst move me against him without cauſe; that which thou didst pretend to be the cauſe, was not found in Job, thou pretendeſt he was an hypocrite and ſerved me for himſelfe; now thou ſe…ſt thy ſelfe confuted, it appeareth he did ſerve me for nought ſincerely, and not for his owne end…. He is no painted ſepulcher, no rotten ſelf-ſeeker.

If we conſider the words in the ſecond place with reference unto God, Thou didst move me againſt him without cauſe, then we muſt take heed of thinking, that God doth any thing without cauſe; No, the wiſe God doth every thing in number, weight and meaſure; he doth every thing upon great reaſon, upon the higheſt reaſon. God will not doe the loweſt thing, but upon the height of reaſon, he doth the leaſt thing upon greater reaſon, than the greateſt Polititians in the world doe the greateſt. Therefore God had reaſon, important reaſon to give Job up to be afflicted. He did it for the tryall of Job, he did it for the magnifying of his free-grace, and the graces of his free Spirit in his weake creature, he did it that Job might be ſet up as an example of patience, he did it to diſcover the ſlander of the devill; therefore he did it for ſtrong reaſons, it was not without cauſe in reference unto God himſelfe.

p. 235Laſtly, If we conſider it in reference unto Job, it was not abſolutely without cauſe neither; for though there was not that cauſe in him, which Satan pretended, namely groſſe hypocriſie: yet if the Lord ſhould ſearch and ſift him narrowly (as if he ſhould ſearch and ſift the holieſt of his ſervants, his pure eyes and holy nature would find ſinne enough in them, which might juſtifie him, or ſhew to his juſtice ſufficient cauſe (take the ſinne in it ſelfe) not onelyonly to afflict them temporally, but to lay his hand upon them for ever.) Should God (I ſay) have tryed him thoroughly and looked upon ſinne in it ſelfe, he might finde cauſe to afflict him in regard of his ſinne. So then abſolutely in reference unto Job, it was not without cauſe, God might have found cauſe in regard of his ſinne.

But there were other cauſes in reference unto Job, it was to try Iob, to exerciſe Iob, it was that Iob might have further honour after the tryall: There might have been a reaſon in ſinne (if the Lord had marked iniquity) And there were many reaſons in referrence to his good, why the Lord did leave him thus in the hands of Satan to be afflicted.

To winde it up. If we looke upon Satan, then it was without that cauſe he pretended, it was without any direct charge, it was a meer ſuſpition, Iob had never wronged him. But if we reſpect God, it is not without cauſe, God doth all things for weighty reaſons. And if we reſpect Iob, God (poſſibly, yea eaſily) might have found a ſin in him (any ſin in it ſelf conſidered would do it) as the cauſe of his affliction; And he had other actuall reaſons in reference both to the being and improvement of his graces, why he left him thus in the hands of Satan.

Hence we may learne. Firſt (in that God ſaith, Thou movedſt me against him to deſtroy him without cauſe.)

That pure or rather impure malice, ſtirreth Satan against the people of God. Though he alwayes pretends ſomewhat in them, yet the cauſe is in himſelfe. God now diſcovers he doth nothing but out of very malice, pure malice againſt his ſervants. Satan hath two names in Scripture, noting his two ſpeciall workes, Temptation and accuſation. He ſollicits good men to doe evill againſt God; Hence he hath his name, the Tempter. foreign.He ſollicites God to conceive evill of good men; and hence he hath his name, the Slanderer or Accuſer.

Secondly, we may note,

p. 236That God doth afflict his people ſometimes without respect unto their ſinnes. Thou diddest move me againſt him without cauſe. It was not in regard of his hypocriſie or of any thing thou diddeſt charge him with, why I did afflict him and lay my hand upon him. Though all men have alwayes ſinne enough to be the meritorious cauſe, yet oftentimes ſinne is not the moving cauſe of their afflictions. When the Diſciples put that queſtion to Chriſt concerning the blind man, Joh. 9.2. Maſter who did ſinne this man or his parents, that he was borne blind? Ieſus anſwered, neither hath this man ſinned nor his parents, (not as if either of them were without ſinne, but to ſhew that they had not ſinned as to this purpoſe, ſc. their ſinne was not the cauſe of this blindneſſe, and therefore in the next words, he aſſignes the cauſe) But (ſc. he was borne blind) that the workes of God ſhould be made manifeſt. Afflictions are alwayes from ſinne, but not alwayes for ſinne. Neither are they at all for ſinne (upon beleevers) by way of the leaſt ſatisfaction to the juſtice of God (that chaſtiſement Chriſt hath ſo fully borne, Iſa. 53. that no beleevers finger ſhall ever ake in that ſenſe.) But they are often afflicted for ſinne by way of purgation or prevention,

Thirdly, we may note this likewiſe,

That God will at the last give testimony for the clearing of the innocency of his ſervants against all Satans malicious accuſations. God himſelfe gives teſtimony here a ſecond time concerning Iob, Thou didst move me againſt him without cauſe, thou diddeſt move me to it, but it is cleare, and I give my ſentence, there was no ſuch cauſe as thou didſt ſuggeſt againſt him, why I ſhould deſtroy him.

When the Lord had thus called Satan to account concerning Iob, whether he had conſidered him both in his radicall graces, and in this additionall grace, the holding faſt of his integrity; Then Satan comes forth to anſwer this alſo. Haſt thou (ſaith God) conſidered my ſervant Job that there is none like him in the earth, a perfect and an upright man, one that feareth God and eſcheweth evill? And ſtill he holdeth faſt his integrity, although thou movedst me againſt him, to deſtroy him without cauſe? Yes ſaith Satan in the 4^th verſe, And Satan anſwered the Lord and ſaid, Skin for skin, yea all that a man hath will he give for his life. But put forth thine hand now and touch his bone and his fleſh, and he will curſe thee to thy face.

p. 237Here is Satans anſwer with his motion upon it.

By his anſwer he labours to blot and obſcure the glory which Job had gained in the former battell; and by his motion he labours to bring him about unto a ſecond tryall. As by his anſwer in the former Chapter (a little to compare him with himſelfe) Satan ſlandered Jobs actions, ſo by his anſwer here, he ſlanders Jobs ſufferings. There it was for ſomething that Job ſerved God, and here that which Job had ſuffered is nothing.

It is Satans trade (and he hath many children of the ſame occupation) to ſlander and to ſlight whatſoever the ſervants of God, either doe or ſuffer. Before he ſlandered Jobs active obedience, now hee ſlanders his paſſive obedience. What is this (ſaith hee) tuſh, Skin for skin, yea all that a man hath will he give for his life: It is a ſlight tryall that he hath paſt yet; what great matter is it if he hold fast his integrity; who would not, who could not hold-faſt for any thing that hath been done to him yet? Let us try him againe.

For the clearing of this we will examine the words.

Skin for skin, yea all that a man hath will he give for his life.

We ſee here that malice is ſteeped in wit, Satan anſwereth by a Proverbe, Skin for skin, &c. A proverbiall, quick, ſharp ſpeech, the generall ſenſe of which and Satans intendments are very cleare.

The generall ſenſe of this proverbiall ſpeech is this. That life is the moſt precious treaſure, that a man will part with any thing upon theſe tearmes. The ſaving of his life. That all a man ſuffers comes not very neare him, while that is out of danger. Such is the generall ſenſe, and Satans intendment in ſpeaking this, is as cleare; namely, that as Iob before had ſerved God for his wealth, ſo now he doth ſerve him for his breath; that as before Iob kept cloſe to God, that hee might enrich him: ſo now Iob keepes cloſe to God, leſt he ſhould deſtroy him. He ſeemeth to hold faſt his integrity (ſo you tell me) but it is onelyonly that he may hold faſt his life; He ſerved you before for wealth, and now he ſerves you for breath. His feare of looſing that makes him humble himſelfe, and give many thankes: Search him to the bottome and you will find him ſtill a mercenary ſervant, holding his integrity that hee may hold in with thee, and live. This is the generall drift of Satan.

p. 238But to give the ſpeciall meaning of his words doth ſomewhat trouble Interpreters, Skin for skin and all that a man hath will hee give for his life.

Firſt [Skin for skin] Some interpret it thus, A man will venture the skin of one member to ſave the skin of another: which being cut-off or wounded, his life is more in danger. As for inſtance, if a blow come at a mans head, he will hold up his hand or his naked arme, he will venture the skin of his hand to ſave his head. And the reaſon is, becauſe his life is more in danger, if he be wounded in his head, then in his hand. Here is skin for skin, he gives the skin of a member, which is further off from the ſeat of life, to ſave the skin of that member which is ſo neare the ſeat of life.

Secondly by skin in the former place, ſome underſtand all the outward eſtate that Iob had. It was uſuall in thoſe times to expreſſe all riches by the word Skin, and the reaſon of it was this, becauſe (as was obſerved before) their ſubſtance was cattell, and ſo from the skin of their cattell,Aes alienum habere dicitur, & qui aureos debet, & qui corium forma publica percuſſum, quale apud Lacedaemonios ſuit. Sen. de Ben. l. 5. c 14. Suppellex a pelle. Ludi… de alieno corio (i e.) ex alienoliberalem te praeſtas. they did denominate their eſtates. Or as others, becauſe their mony was made of skins, and ſo they did expreſſe their wealth and riches under the word skin. Anſwerable to which cuſtome, the Latin word for houſhold-ſtuffe or houſehold goods, is derived from that word which properly ſignifies a skin, becauſe either they were wont to wrap up their goods in skins, or becauſe they did put a great value upon skins, and ſo their whole outward perſonall eſtate, was comprehended under that notion. Hence that common Proverbe amongſt the Ancients, Thou spendeſt out of another mans skinne. To be liberall out of another mans eſtate, was called a being laviſh upon another mans skinne. And then skin in the ſecond place doth ſignifie the man himſelfe, or the perſon of a man: the thing containing or that which covereth being put for the whole, by a Synecdoche; the skin for the whole man.Pelliculam curare jubes. Hor. lib. 2. Sat. 5. In cute curanda plus aequo operata juventus. Hor. Ep. 2. l. 1. And it is uſuall in good Authours to put the skin for the whole man, as, to looke to the skin is to looke to the whole body; Take it thus, that skin in the firſt place is all outward things, and skin in the ſecond, is taken for the skin that covereth the body, and ſo the ſenſe runs thus, Skin for skin, &c. that is, a man will give all his outward eſtate, to ſave the fleſh upon his backe, that is, to ſave his life. As if Satan had ſaid, this act of Iob, which is ſo cryed up, and made a matter ſo conſiderable, being examined will be found as ordinary, as the High-way. It being common, to a Proverbe, for a man to part with all, that hee may preſerve himſelf.

p. 239There is a third expoſition much labour'd by a learned Interpreter,Sanctius. who by skin in the firſt place underſtands not generally all his eſtate, but more eſpecially his apparrell, his cloathing, which at the firſt were made of skins; and were uſed long after for cloathings, by Princes and great men in divers Countries, from which the ſenſe of the Proverbe is thus given, skin for skin, &c. A man will part with his cloathes, caſt them off willingly, eaſily, that he may ſave the skin of his body, ſave his life: And ſo he expounds it by that act of Iob in the former Chapter, verſ. 20, where it is ſaid, that Job rent his mantle and caſt it off: as if Satan had alluded unto that, and ſaid, no marvell if Iob humbled himſelfe to the duſt and renting his garment, caſt that away, when he heard all was taken from him; Iob parted with the skin, his garment, that he might move thee to compaſſion, and ſo ſave his other skin, the garment which cloathes his fleſh; which he feared thou wouldeſt rent by wounding, and ſo let out his trembling ſoule, his beloved life.

A fourth gives this interpretation of the words, Skin for skin, foreign&c. The Originall Prepoſition, which we tranſlate (for) is often in Scripture likewiſe tranſlated (upon) as in 2 King ….5. The widdow went from Eliſha, and ſhut the doore upon her and upon her ſonne. So in other places, then the ſence is made out thus; Skin upon skin and all that a man hath will he give for his life; that is, if a man had never ſo many skins, if it could be ſuppoſed he had an hundred skins one upon another, he would let all be taken oft to ſave his life. That place is expounded as a paralell, Iob. 1.16. where it is ſaid, That of Christs fullneſſe we receive grace for grace, that is, grace upon grace, or abundance of grace, all the grace we have; this grace and that grace, faith, and love, and patience, and humility, every grace, all grace you receive from Chriſt. Thus ſome illuſtrate theſe two places one by another. So Satan ſaith of Iob here, Skin for skin, that is, skin upon skin, a man will give all his skins, ſuppoſe he had many, he would part with all: or take skin for never ſo much of his outward eſtate, he will let all goe to ſave his life.

There is yet another interpretation given of this, Skin for skin, ye all that a man hath wil he give for his life;foreign take the words comparatively; we tranſlate it, yea all he hath. That copulative particle in the Hebrew is rendered ſometime and, ſometime yea, ſometime ſo, according to which laſt exception, the ſenſe ſtandeth thus, as a man p. 240will give skin for skin, ſo a man will part with all he hath for his life. We finde ſome Scriptures wherein this particle is taken in the very ſame ſenſe: To give you inſtance, Prov. 25.3. there the Hebrew reades it thus, The heavens for height, the earth for depth and the heart of Kings is unſearchable: Now this is cleare, that the ſenſe is comparative, and it is thus to be given, as the Heaven is unſearchable for height and the earth for depth, ſo the heart of the King is unſearchable: So verſe 25. of the ſame Chapter, it is thus read out of the Originall, word for word, Cold water to a thirſty ſoule and good newes from a farre country; now we tranſlate it according to the ſenſe and make it a compariſon thus, As cold water to a thirsty ſoule, ſo is good newes from a farre country. Thus alſo we may interpret this place, and it carries a good ſenſe, Skin for skin and all, &c. As a man would give skin for skin, one outward thing for another (for they take skin in both places for outward things, for the goods of this life) as a man would give or barter away one commodity for another. So a man will give all outward things for his life; life is more valuable to all outward things, than any one particular thing is to another. It is ordinary to a Proverbe among men in danger to ſay, ſpare my life, and take my goods. How willingly doth the Mariner in a ſtorme unlade his Ship, and caſt all his rich wares over-board, that he may preſerve that precious jewell, his life. As a godly man will give life upon life, a thouſand lives (if he had them) rather then looſe his ſoule: So a natural man will give skin upon skin, gold upon gold, treaſure upon treaſure, that he may ſave his life. Let life lie at the ſtake, and a man will give all things he hath in the world for it, and thinke he hath a good bargaine.

Here are 5. expoſitions you ſee offered: The two latter to me ſeeme the moſt cleare, howſoever every one of them hath a faire ſenſe in it; and ſo we are agreed upon the generall, which is onelyonly to ſet forth the excellency and preciouſneſſe of life, there cannot be any miſcarriage in pitching upon either of theſe Interpretations. I ſhall give you ſome notes from hence.

Firſt obſerve what a bleſſing life is. Skin for skin and all that a man hath will he give for his life.

Life is the most precious treaſure, the moſt excellent thing in nature. And let me tell you life is the treaſure, that is now ſo much digged for: there are many abroad that are digging for your precious lives: Conſider what lyes at ſtake, and what will you give for p. 241the ſecuring or reducing of it. Have we not cauſe to ſay of ſome of our bloody brethren, as Jacob did, Gen. 32.12. when his brother Eſau was marching towards him, I feare him (ſaith he) leaſt he will come and ſlay me and the mother with the children; Loſſe of life was the thing Jacob feared. And Heſters ſpeech in her petition to the King, imports that all other loſſes might have been borne, but loſſe of life, Cap. 7. ver. 3, 4. Let my life (ſaith ſhe) be given at my Petition, and my people at my requeſt, for we are ſold I and my people to be deſtroyed, to be ſlaine and to periſh: But if we had been ſold for bond-men and for bond-women, I had held my tongue. See how ſhe wrought for life, for her own life and the life of her people, and thought liberty not worth the asking for, compared with life. Moſes made many demurrs and excuſes, I am not eloquent, &c. when God gave him Commiſſion to goe into Aegypt; but we heare of no delayes at all, when once God had ſaid, Returne into Egypt, for all the men are dead, which ſought thy life, Exod. 4. ver. 19. God had not ſpoken thus, if he had not knowne there was ſuch a ſcruple in his mind, which would have galled him worſe in his travels to Egypt then any peble in his ſhoe.

Secondly, If life be the moſt precious thing, the richeſt jewell in the world: then in the next place, learne to value your lives. You ſee how Satan values life here, out of an ill intent, only to extenuate and undervalue all the ſufferings of Job; he ſets his life at a very high rate, that he might make all his loſſes of no rate, not worth the ſpeaking off. Let our intent be good, and then it is good for us to value our lives high, and to ſell them at as deare a rate, as we can, if we muſt ſell them. You know what Solomon ſaith in the perſon of a naturall man, A living dog is better then a dead Lion, Eccleſ. 9.4. We reade what is ſaid of the woman in the Goſpell, that had spent all ſhe had upon Phyſitians. What was it for? OnelyOnly to reſtore her health, which is a degree below life. Certainly if ſhe ſpent all that ſhe had to obtaine health, which is onelyonly the comfort of life, ſhall not we ſpend a part of that we have to ſave our lives. As ſhips in danger to be wrack'd in a ſtorme, are often preſerved by caſting ſome of their rich lading into the Sea. So it is poſſible, yea probable that the caſting away of ſome of your eſtates in this great ſtorme, may be a meanes to ſave both your ſhip and your lives; your eſtates kept may ſinke the veſſell, and then you muſt ſinke with it, and certainly die or ſwim from it, and p. 242hardly live. When Eſau (Gen. 25.32.) was hungry and could not obtaine a meſſe of pottage from his brother, but upon very hard tearmes, the ſale of his birth-right, Sell me thy birth-right, ſaith Jacob, a precious jewell indeed, which Eſau ſhould have valued more then his life; but he comes to his price on this ground, Behold I am at the point to die, and what profit ſhall this birth-right doe to me? He was prophane Eſau for ſaying ſo, that's the Apoſtles ſtile, Heb. 12.16. It was profaneneſſe to preferre one morſell of meat before his birth-right; becauſe the birth-right was a ſpirituall priviledge as well as a naturall: but there is no meere naturall bleſſing, but we may both in wiſdome and conſcience part with to keepe our lives; when yee are ready to die, yee may ſay, what will this eſtate, theſe riches doe us good? If that, your eſtates may be the price of your lives, yee have reaſon and it is your duty to part with them willingly; give ſome, give all, for what will theſe riches do you good, when you are ready to die, or already dead.

Further be ready to give more than your eſtates, for your lives. Give ſome of your bloud for your lives, that's more, Skin for skin and all that a man hath will he give for his life: and which is yet more, give a limbe for your lives. The whole is better then a part: And which is higheſt of all, venture your lives to ſave your lives. That which I intend is only this, doe not barter away your lives upon meane rates, upon low tearmes. If it comes to it (as wee have great cauſe to feare it will, we ſee many have been put to it already) ſell your lives as deare as you can. Indeed there are none in ſo great danger to looſe their lives, as they that will not venture their lives. That of Chriſt is true in this ſenſe alſo, he that will ſave his life ſhall looſe it; ſuch ſaving tends to undoing, yea it tends to death. And whoſoever will (venture to) looſe his life, ſhall (moſt probably) find it, Math. 16.25. Let it not be ſaid that you died to ſave charges, let it not be ſaid that you died to ſave your skins, or to ſave your bloud, yea let it not be ſaid that you died to ſave your lives, I meane that you feared to hazard your lives for the ſecuring of your lives. Give all that you have for your lives, venture life and all; your ſafety depends upon this hazard, by ſuch a noble liberality, you are in the faireſt way, not only to ſave all you have, but to gain more then you have.

Thirdly, If your lives be ſo much worth, what are your ſoules worth? What is this life, which is valued thus above all that a p. 243man hath? The Apoſtle James makes the queſtion, and gives the anſwer, It is even a vapour that appeareth for a little time, and then vaniſheth away, Jam. 4.14. a mans breath it is but in his noſtrils, it is gone preſently, yet you ſee in a true value all the world is below that. If you are to eſteeme your lives ſo, at what price will you ſet your ſoules? To ſave your lives and ſave your ſoules are two things. A man may ſave his life and yet looſe his ſoule; yea many labour to ſave their lives in doing that, which will be the loſſe of their ſoules, poore creatures! Therefore looke to that, ſet a high rate indeed upon your immortal ſoules; when eſtates and liberties and lives are called for, count them all as traſh, that you may ſave your ſoules, hazard not your ſoules: If life be more worth then all the world, the ſoule is more worth then a thouſand lives, What will it advantage a man to gaine the world and looſe his ſoule? Or what ſhall a man give in exchange for his ſoule? Mat. 16.26.Matt 16:26The truth is a man ſhould not gaine much to get the whole world and looſe his life, that loſſe is a loſſe irreparable, irrecompenſible from the creature. Nature teacheth us to prize our lives above the world, and grace teacheth us to value our ſoules above our lives. Therefore how unnaturall are they that preferre a little profit before their lives; but O how ungracious are they, who preferre a little profit before their ſoules! Some will ſinne (as we ſay) for ſix-pence, ſelling their owne ſoules (as thoſe falſe Prophets did the ſoules of their people) for hand-fulls of barley, and for peeces of bread, Ezek. 13.19. And whereas a man ſhould give all for his life, they will give their ſoules for a thing of nought. Know therefore the worth of your ſoules. Jeſus Chriſt thought ſoules worth his life, and therefore dyed to ſave ſoules. How much then doe our ſoules tranſcend our owne lives? And if Chriſt laid downe his life to ranſome ſoules, doe you rather lay downe a thouſand lives (if you had them) then indanger your ſoules, either by acting ſinne or by ſubmitting unto errour. In that caſe let eſtate goe, let liberty goe, let life, let all goe, for life hath not ſo much preheminence over all, as the ſoule hath over life.

Fourthly, If your lives are worth ſo much, then what is the Goſpell worth? If a man would give all for his life, what ſhould he give for his Religion, to maintaine and uphold that in the purity and power of it? Life is a precious thing, a thing of great value, but when the Goſpell comes in competition, then life is a poore p. 244commodity; and our breath but a periſhing vapour. Such was the judgement of that great Apoſtle, Act. 20.24. when the Holy Ghoſt had witneſſed in every City, that bonds and afflictions did abide him, in preaching the Goſpell, he thus reſolves, But none of theſe things move me, neither count I my life deare unto my ſelfe, ſo that I might finiſh my courſe with joy, and the ministery which I have received to teſtifie the Goſpell of the grace of God. His life came to a low rate in his eſteeme, how cheape was life when the Goſpell was ſpoken of, I count not my life deare, ſaith Paul, as all other outward things are meane and low compared with life; ſo life it ſelfe is a meane, a low thing in compariſon of the Goſpell. This life is but the life of the body, but the Goſpell is the life of the ſoule. Many men live, but no ſoule lives on this ſide or without the Goſpell. Now if you will offer much to ſave your lives, will not you offer much more to ſave the Goſpell? In and about this we may make the beſt improvement of Satans argument, Skin for skin and all that a man hath, ſhould he give for the Gospell, for Goſpell ordinances, for Goſpell priviledges, for Goſpell light. Where, or for what will you venture and bid high, if not for the precious Goſpell?

Laſtly, If life be worth all; then hereby we may take meaſure of the love and bounty of Chriſt to poore ſinners, who not onelyonly ſpent himſelfe in all to his life, but ſpent life and all, that they might not periſh; the grace of our Lord Jeſus Chriſt was exceeding great towards us, That though he was rich, yet for our ſakes he became poore, 2 Cor. 8.9. That though he was in the forme of God, and thought it no robbery to be equall with God, yet he made himſelfe of no reputation, Phil. 2.6, 7. But how ſuperabundant was his grace towards us, that though he was the Prince of life, Act. 3.15. Yet became obedient unto death, even the death of the croſſe, Phil. 2.8. that we might live. If a man loves his life, ſo that he will give skin for skin, and all that he hath, to redeeme it, then O how did Chriſt love his Church, who gave not only his riches, and his reputation, but his life alſo for it's redemption!