Job Expounded, Commentary on Job · Chapter 1 (1 of 3)
CHAP. I.
VERSE. 1. There was a man in the land of Huz called Iob, and this man was an vpright and iust man, one that feared God and eschewed euill.
THere was a man.] This chapter I may fitly deuide into three parts: the first, comprised in the first fiue verses, declareth who this Iob was, and of what account & estimation both with God and men: also what benefits he had receiued at the hands of God, as who is pleased with righteousnes. Hebr. 13.16. And yet if we will iudge aright, all this was of Gods free grace, that Iob was such a one towards God and men, as here he is described. For who hath giuen to him first? The second part conteyneth the decree of God concerning Iobs triall and temptation, whome Satan laboureth to ouerthrow. The third part from the twentith verse to the end of the chapter, setteth forth Iobs victorie in this first conflict. Now whatsoeuer in this place is spoken of Iob, it serueth not onelyonly to set before our eyes a most singular example of a man trulie blessed here vponupon earth: but also maketh very much to the exemplifying of that heauie and tragicall discourse that followeth. For this had beene no straunge matter, that a man abusing the great blessing of God, should suddenlie fall as it were from the top of prosperitie, into extreame miserie, suffering the punishment due to ingratitude and vnthankefulnes: seeing histories both sacred and prophane yeald vsus many such examples, and these times offer vsus not a few. But that so godlie and so a iust man, liuing in great prosperitie, should on a suddeine become so wretched and vnhappie, it might seeme a thing altogither incredible. Moreouer all this commendeth vntounto vsus Jobs constancie, which is so much the more wonderfull, by how much this chaunge was more suddeine and vnlooked for. For a man that hath beene exalted from a base and poore estate to riches and honour, afterward to fall againe into his former condition, which he had before knowne & tasted, it were a thing more common & lesse greeuous a great deale. But for him who hath continually enioyed so great blessings both of bodie and minde, and who hath beene highly esteemed both for his great vertues and exceeding wealth, at a sudden, when he feareth and doubteth least, to be cast downe, and, as if God and men, heauen and earth were set against him, to be made a mirrour of misfortune; of so rich a man to become so poore, of a father of so many children by a mischaunce so strange to be bereft of al, finallie at one instant to be wounded with so many greevances, such as it is not possible for a man to susteine greater; & yet for all this not to faint, but rather hereby to gather courage, & to be pricked forward vntounto vertue and godlines, this, out of question, is a most rare example of a most singular and heauenlie magnanimitie. Therefore Iob is here called a Man by a figure of excellencie, that is, a notable man, a man greatlie renowmed among those people. For such is the force and meaning of the Hebrue word which is here vsed, that it doth not onelyonly note the sexe, but signifieth a man of great worthinesse and excellencie, as also the word foreign doth sometimes among the Greekes, and Vir among the Latines.
In the land of Huz.] That is, in Idumaea, as I hauehave before shewed in the Preface. And this declareth not onelyonly of what cuntrie he was, but also that he came of the race and lineage of Edom, or Esau: which thing maketh very much to this present purpose. For who will not merueile, that there should be a man of such rare vertue, wisdome, and godlines, beeing, I graunt, borne of the stocke of Abraham and Isaac, but yet no Israelite, nor brought vp in Iacobs house. For this maketh more to his commendation, that he liued so religiouslie among the contemners of God, such as the Idumaeans for the most part were, and that he was so good a man among those who were most wicked; then if he should hauehave liued vertuouslie among vertuous men, and religiouslie among such as feared God. There are here beside certaine things not vnworthie the noting: and first of all that God at such time as he made his couenant with Abrahā & with his seede after him, seemeth not foorthwith to reiect all other nations and kindreds of the earth. For it is manifest by that which we read in the stories of Abraham and Isaac, concerning Pharaoh and Abimelech, that the true knowledge of God which had beene receiued from the Patriarkes, was not yet altogither forgotten, no not among the posteritie of Cham, from whome both the Aegyptians and the Chananites had their beginning. And how could it be I pray you, that the Church should be shut vp within the walles of Abrahams house, seeing Melchisedech beeing a type of Christ himselfe, was at the same time a priest of the most high God? who if he were that Sem, as some hauehave not without reason coniectured, we shall finde that he liued 34. yeeres after Abraham, when Esau and Iacob were about the age of 49. yeeres. Therfore euen then there was a Church, ouer & besides that which was in the house of Abraham; in which also might be found the true markes of the Church, namely, the promise of the blessed seede to come, and sacrifices which were in deede nothing else but Sacraments. Yet it is true that these in other places began to grow out of vse, and to be abused, with Abraham they remained more pure, who also had this honour aboue others, that the sacrament of Circumcision properlie belonged to him, and to his house, into which the whole Church was by little and little gathered; insomuch that whosoeuer was not circumcised, was esteemed as no member of the Church. Now then the time of the reiection of the Gentiles, as me thinketh, may fitlie be referred to the comming of the people out of Aegypt, and the renewing of the couenant of Circumcision: Exod. 12.48. Levit. 12.3. Whereunto Paul seemeth to hauehave relation in that excellent sermon of his, which he made at Antioch in Pisidia. Act. 13.17.
Another thing to be noted, ariseth hereof, that God is said to hauehave hated Esau; and Malachie witnesseth that God had alotted him his dwelling place in the mountaine of Seir, without the land of Chanaan, in signe, as it should seeme, that he was excluded out of the couenant; the same curse lying also vponupon his posteritie, as which hath beene a continuall enemie of Gods people, and would not suffer them returning out of the captiuitie of Aegypt, to passe through their cuntry. Which if it be so, how is Iob here accounted so godly and religious a man, euen by the testimonie of Gods owne mouth? I answere, that albeit Esau in deede shewed himselfe diuers wayes to be a prophane and an vngodlie wretch; albeit also Gods fearefull iudgement lay vponupon him, and extended it selfe to his children after him: yet he is onelyonly said to hauehave lost his birthright, and not to be vtterlie shut out from the couenant of promise. And whereas he went apart out of the lande of Chanaan, I denie not, but that it came to passe by the secret providence of God, foreshewing that which afterward came to passe by his iust iudgement; but it may not so be taken as if God had at that time simply excluded the Idumeans from being any way partakers of his couenant, from which the very Gentiles were not immediately debarred, as I before shewed. Therefore euen then also the true knowledge and worship of God remayned among the posteritie of Esau, if not in eueryevery one, yet vndoubtedlie in those whome God had blessed: which worship of God they receiued not onelyonly from the auncient Patriarkes, but more speciallie from the doctrine and reuelations shewed to Abraham and Isaac. For it is not to be doubted, but that Abraham (as God himselfe witnesseth of him) herein diligentlie and carefullie instructed his nephewes Iacob and Esau, who, as appeareth by the due computation of Abrahams yeeres, were 15. yeeres old before Abraham dyed. Gen. 18.19. But what neede I say more? The tree is knowne by his fruit. How great knowledge of heauenlie doctrine there was not onelyonly in Iob, but also in his friends, with what reuerence and zeale they were mooued, euen where they are deceiued: and lastlie how wonderfullie they excelled in wisdome and louelove of true religion, appeareth, partlie by their mutuall conferences one with another, & partly by the manner of Gods communication with them. And seeing also that they togither with their whole families, as it is most likelie, were not without the seale of the couenant, I meane Circumcision, I can not doubt but that (notwithstanding Gods hatred towards Esau and his seede: the same beeing vniuersallie considered, and not seuerallie in euerie particular person) Iob and all the Idumaeans such as him selfe was, though they were not Israelites by birth, were neuerthelesse the true members of the Church. And to applie this to our owne times (in which wee see that is come to passe in the east and west parts, which Paul and Iohn foretold concerning the generall Apostacie and falling away from the faith, God by this meanes punishing the contempt of the word in those former ages) although Antichrist that man of perdition hath by little and little crept in, and now sitteth in the temple of God, whose kingdome is quite contrarie to the kingdome of Christ, and therefore whosoeuer cleaue to him, can not be of Christs flocke, yet forasmuch as there are in spite of Satan and Antichrist, still remaining the tokens and pledges of the Church, it is not to be doubted but that God hath alwaies had, and at this present hath his chosen and elect euen amongest that Antichristian broode, as he had Daniel and diuers other holie men in the middest of the Babilonian captiuitie.
Moreouer we doe here obserue what the state and condition of the Church is for the most part hereupon earth. For loe, while the Idumaeans, prophane men, no doubt, a number of them, and vnlike to Iob, with many other cuntries of the east, which were the ofspring of Abraham by his concubines, liued quietlie at home, and flourished in all kinde of wealth and iolitie, the Israelites on the otherside were held in grieuous seruitude vnderunder the tyrannie of the Aegyptians. Gen. 25.6. But marke the issue of the prosperity of the one, and the others aduersitie. Their fall was most wretched and lamentable, as who shortly after were quite cut off from the couenant of life, and contrariwise these were made partakers of great happines, in that all other nations beeing reiected, God chose them to be a proper & peculiar people vntounto himselfe. Let vsus not therefore esteeme of the Church by multitude or outward felicitie: but let vsus preferre the crosse for vertue and righteousnes before all the flitting and momentary ioyes of the wicked. But this we must take by the way, that god made choise of the Israelites, & brought them into the land of Chanaan, of his free mercy & good wil, and not for any worthinesse in them more then in any other nations (as Moses putteth them in minde in that song of his. Deut. 32. vers. 8, 9, &c. and after Moses, Iosua in his exhortation which he made to the people before his death. Ios. 24.) that he that gloryeth might glorie in the Lord. 1. Cor. vers. 31.
Now of this thing I can not but merueile, whence these mē should hauehave so great knowledge of the secrets of nature. For albeit the Science of things naturall be not heere purposelie deliuered and taught: yet it is sure that vnlesse they had bin herein very wel and throughlie instructed, they could neuer so trulie, so deuoutlie and grauelie hauehave reasoned of these matters. It is therefore most true that Adam had naturallie engrafted in him from his creation the perfit knowledge of all good and profitable learning, vvithout vvhichwhich he could not hauehave liued vvell, nor hauehave rightlie gouerned all other creatures, nor hauehave vsed that dominion and authoritie, vvhichwhich God had giuen him, to the true end, namely to the glorie of God his Creator. This vvisdome though it be very much defaced by mans fall: yet God hath preserued in our minds certeine seedes of knovvledge and good arts, vvithout vvhichwhich, of men vve should become beasts. Hence it is that the principles and generall notions of all Artes are naturallie imprinted in eueryevery mans vnderstanding, vvhichwhich made Plato thinke that vvhen men by teaching begin to knovv that vvhereof before they seemed ignorant, they doe not so much learne any nevv thing, as remember that vvhichwhich they had forgotten. I am therefore of opinion, that the most auncient Patriarkes, as they learned the creation of the world of our first parents, so also that they were most skilful in the true Naturall philosophie, in vvhichwhich the whole vvorld vvith all the parts thereof both simple and compound, superiour and inferiour, are searched and laid open: and this treasure of knovvledge, as also more principallie the doctrine of true godlines, chieflie remained in the house and posteritie of Abraham. A manifest proofe hereof is that excellent description of the creation of the vvorld made by Moses, if the same be compared vvith Platos Timoeus, and especiallie vvith Aristotles fond dreame of the vvorlds eternitie, though the matter should be iudged by humane reasons and arguments. This is further confirmed to vsus not onelyonly by this booke, which either is of greater antiquitie then Moses, or, as others thinke, written by Moses him selfe; but also by diuers excellent Psalmes, in which these things are in such manner set forth, that they cannot possibly either more truely & grauelie, or more eloquentlie and learnedlie be deliuered. What shall I say of Solomon? whose bookes if they were all extant, doubtles whatsoeuer the wise men of other nations hauehave left in writing concerning these matters, in comparison of them, would be esteemed as little worth. Hence it is, that in diuers cuntries many hauehave beene famous, as the first inuenters and finders out of Arts, and other profitable things, and hauehave for the same cause beene esteemed as Gods after their death; whereas notwithstanding it is cleare out of the sacred histories, that the most auncient vse of such things hath bin amongst the people of God. As for the vse of letters, we may plainly see by the alphabets of all nations that it was first taken from the Hebrewes. Neither yet doth that seeme vntrue which Josephus in his first booke of Antiquities, Chap. 1.8. telleth concerning the Aegyptians, taught and instructed by Abraham, that (the light of nature togither with the knowledge of the true God and his holie worship by little and little amongst the people of the earth in one place through Satans illusions degenerating into Magick and horrible idolatrie, in other partlie defiled with infinite lyes, and partlie of set purpose obscured, or rather prophaned with mystical fables and riddles: finallie in other places beginning to decay and likelie in short space eueryevery where to perish and to be vtterlie extinguished) men would hauehave growen to be most beastlie and sauadge, had not God raised vp excellent wits, for the restoring of Artes and liberall knowledge. The Greekes are thought to hauehave taken the knowledge of Philosophie from the Aegyptians, but yet a long time after when now it was very much corrupted. Yea, Solon one of the seauen wise men, and Pythagoras, and afterward Plato are said there to hauehave beene taught and instructed. But with how great a mist of ignorance all Philosophie among the Greekes hath bin darkened, it may appeare by their manifold sects, and endles contentions; so that some of the chiefest of them hauehave not beene ashamed to say, that there is no certen knowledge to be had of any thing, and they hauehave also gone about to prooue by argument this their bold and intollerable assertion, thereby sufficiently refuting them selues. Let this therefore stand for an vndoubted truth (both against prophane men, who examine whatsoeuer they finde in the Scriptures concerning these matters by their false grounds & deceaueable Axioms, & also against those smatterers, who in this respect make no account at al of these heauenlie writings) that as al true religion is to be fetched onelyonly out of Gods word, so also that the whole knowledge of naturall things, which wee finde in prophane Philosopers, (I except not Aristotle, in my iudgement the chiefe of all the rest) ought to be tried and leueled by the rule of the Scriptures, vnlesse we will wilfullie depart and wander from the truth.
Vpright.] I had rather so translate it, then Perfit, least any man happilie might be deceiued in the signification of the word. For whatsoeuer is spoken of the vertues of Job, or any other man (except Christ alone, who was free from the least blemish of vice) cannot be vnderstood without some manner of defect and imperfection, by reason of the continuall fight which is betweene the flesh and the Spirite. We neede not seeke any further proofe hereof. Jobs example may suffice, who although he were the most constant and most patient of all men that euer were, yet was he not altogither blameles, as appeareth in that God reprooueth him afterward in the Chap. 38. vers. 2. In the Greeke translation there is some diuersitie. Some read it foreign, that is, blameles: others foreign, that is, a louer of truth: others foreign, that is, simple, without guile or deceit. Of these three which are read in the Greeke context, two must needes be superfluous, and it is not vnlikelie that they hauehave beene brought in by reason of diuers interpretations, through their negligence who wrote out the Greeke coppies, which is a common fault in those bookes. Now by the name of Vprightnesse or simplicitie, (as Jacob is said to be an vpright man, and Christ willeth vsus to be simple as doues) is vnderstood a minde void of all manner of fraud and dissimulation. VVhichWhich commendation, Satan in the 9. verse of this chapter, and Jobs friends in the chapters following, labour to take from him, but in vaine and without cause as the end prooued. The seat of this vertue is in the will or affection, and it is in a manner the forme and life of all other vertues, by which they are discerned to be true or counterfeit; and as God is the searcher of the heart, so this vertue hath God properlie for a iudge and a witnesse vntounto it. And surelie if I may so speake, we doe not in any thing so nerely resemble God, as in this, who because he is truth it selfe, therefore loueth truth and abhorreth falshood and lies, whereof Satan is the author.
And iust.] Hereby is meant, that he shewed and made proofe of that simplicitie and vprightnesse of his heart, outwardly by his iust and honest dealing, as Job by the importunitie of his friends accusations is driuen afterwards to witnes of him selfe in the 29. & 31. Chapters. For that which Iames speaketh of faith, that that onelyonly is a true and liuelie faith which sheweth it selfe by good workes, must also be applied to al other vertues. Wherfore Aristotle in his first booke of Ethicks did herein very well (although otherwise he neither knew the chiefe vettues nor the true cause and the true effects of the rest) that he imagined the chiefe good not to consist in bare vertue by it selfe, but rather in the operation and action of vertue. But peraduenture you will say, if he be an vpright man who walketh in the right way, and the right way be the Law of the Lord, which was not yet giuen when these things happened vntounto Job, how is it that he is called an vpright man? Hereunto the Apostle maketh answere in the second to the Romanes and the fourtenth verse, that to the Gentiles their conscience was a Law accusing or excusing the deedes of eueryevery one of them. And surelie so it is. For whereas God in the Mount Sinai deliuered to his people the ten Commaundements conteined in two tables, we are not thereof to gather, that then and not before, God prescribed what duties men were to performe to God and their neighbours, but rather, that he then renued that immutable law of Nature, which was from the beginning written in the harts of all men, and from whence all good lawes hauehave bin deriued; partlie to the ende the Israelites might be shut out from all excuse, as who had beene twise taught, that is, first of Nature, as all other nations, and then more speciallie of God him selfe; and partly because at the same time the true religion of God, intreated of in the first table, was turned into idolatrie and worshipping of many Gods: yea the duties of honest behauiour and iustice to be obserued, kept, and mainteined betweene man and man, which belong to the second table, began to be forgotten and to be quite peruerted; as may appeare by the lawes and customes of diuers cuntries. For with the Lacedemonians it was accounted no dishonestie to steale; with the Aegyptians it was lawfull for the brother to ioyne in mariage with his owne sister: that I say nothing of the incestuous pollutions of the Cananites, whereof the Lord him selfe witnesseth vntounto his seruant Moses. Hereunto may be added the hauing of mo wiues at once, as also diuorcements; both which God did beare in the Iewes almost (that I may so speake) against his will, for the hardnesse of their harts. Job therefore walked not in this sort, but, no doubt, he was in that cuntrie a most notable and singular example of all true godlines and vertue.
One that feared God.] No man can be ignorant that by the feare of God in this place is not meant any dread or terrour proceeding from an euill conscience, whereby men rather feare the punishment of sinne, then sinne it selfe: but a holie reuerence of the infinite maiestie of God proceeding from the louelove of him, to whome we acknowledge all obedience to be due; and therefore from this feare springeth all true obedience. Here then we must note a difference betweene those which they call Philosophicall or Civill vertues, and those gifts & good motions which the Spirit of God worketh in the harts of the regenerate. The former, whereof wee hauehave examples euerie where in prophane histories, both flow from a diuers fountaine, and are also directed vntounto an other end, so that albeit they are not to be accounted vices, as beeing contrarie and opposite thereunto: yet doe they no way deserue the name of that which is good in deede before God. For they proceeded from a constitution meere naturall, and therefore altogither rotten and corrupt: neither doe they reach vntounto the glorie of God, which is the end that (as I may say) sanctifyeth all good workes. For how should they make the glorie of God the principall scope of all their cogitations and actions, who neuer had any knowledge of the true God? Therefore Paul saith trulie of them in the second to the Ephes. ver. 12. that they were without God in the world; not as though they were of their stamp, who denie that there is any God at all, but because the worshippers of many Gods which are all false Gods, hauehave in deede no God, howsoeuer they beeing blinded with superstition imagine otherwise. Now if any man will search more narrowlie into the liues of them, who for their iustice and ciuill vertues are most worthelie commended amongst the Gentiles, and who, I confesse, both for their religion though false, and for their honest conuersation, are to be preferred before many hypocriticall Christians, he shall finde that the best of them were in part giuen and addicted to some intollerable vices, not but that eueryevery man hath his faults, but because these vices reigned and had dominion in them. Thus the Catoes were drunkards and great vsurers, of which one of them did for lucres sake prostitute his owne wife, & the other either in a mad furie,Ier. 2.11. 1. Cor. 5.2 or to the end he might be accounted a man of a couragious and invincible stomacke, killed him selfe with his owne handes. There were in Cicero many excellent vertues, yet was the whole course of his life stained with ambition and exceeding vanitie. The Decij devoved them selues for the safegard of their cuntrie. Be it that they did it not of any vaineglorie, but for the louelove of their cuntrie: yet here they staied and came no further, whereas that onelyonly is well and rightlie loued, which is loued for God. But I will not stand any longer vponupon particular examples. This one thing can in no wise be denied,Rom. 14.23. that their best actions are no better to be accounted then sinnes, seeing the holie Ghost pronounceth that to be sinne, whatsoeuer is not done of faith. Yet doe we not say that they are such sinnes, as are done against the law of Nature and common honestie. Farre be it from vsus to compare Catelin or Cethegus with Cicero, Alcibiades with Aristides or Pericles▪ farre be it from vsus, I say, to compare those things which are greatlie to be praised and esteemed among men, with those which are reprooued by the very law of Nature, and condemned by all good lawes. VVell, will some man say, seeing that that law of Nature & the choise of things honest or dishonest are of God, yea and are in deede nothing else but the very Law of God, they can not but be good, and consequentlie also those motions and actions must needes be good which are agreeable thereunto. To make answere to this obiection, I graunt that they are good in them selues and hauehave their beginning from God. But it is one thing to speake of the Law which commaundeth, and another thing of men, to whome the Law prescribeth what is to be done or not to be done. GiueGive me a man vnregenerate, whose actions and motions are answerable to the prescript of the law, first in the true impulsiue cause, which is the right knowledge and louelove of God, and then in the end and scope, which is an earnest desire of promoting Gods glorie: if this can be done, I will not denie that a meere naturall man may doe good workes. But it is a thing altogither impossible, forasmuch as all mens mindes which are not sanctified by the spirite of God, are so impure, that they can not so much as think of the things that are pertaining to God, much lesse well and rightlie will that which the Law of Nature well and rightlie, and to good ende prescribeth. For so the Apostle witnesseth in the second to the Philip. vers. 13. that we hauehave all our power both to will and to doe that which is good not of nature, but of the free grace of God, vvhichwhich grace doth not, as the Semipelagians hold vsus in hand, helpe our abilitie beeing of it selfe, smale & vveake, but vvorketh, & as it vvere createth it in vsus beeing none at all, and aftervvard also nourisheth, encreaseth and directeth the same. Yea, and that these ciuill and morall vertues are found in diuers men, it is not to be ascribed to nature, but to the speciall blessing of God, not renevving & regenerating them (for this is a grace supernaturall and belongeth onelyonly to the children of God) but restrayning that natural corruption and mischiefe in such sort, that not onelie they doe not as others, breake out into enormous sinnes, but contrarivvise labour, as much as lyeth in them, to keepe others in order, and by persvvasions or punishments to recall them from vice and naughtinesse. For thus mercifullie it pleaseth God to deale vvith men, though neuer so vnthankefull, for the preseruation of humane societie, out of vvhichwhich at sundrie times by little and little he gathereth his Church. Nowe the vertues of the godly (such a one as Iob is here described vntounto vsus) proceede from the same fountaines in man, namely, the vnderstanding and the will; but yet they being by special grace cleansed and sanctified, both the mind being in spirite renewed, Ephes. 4.23. and the will conformed to holie obedience. For which cause they are called the fruits not of the naturall or carnall man, but of the spirituall man. Neuertheles by reason of the relicks of sinne which remaine in our flesh, and which continuallie fight against the spirite, the workes of the regenerate are farre from that perfection, which the Lawe requireth; and therefore are not absolutely to be called good, and much lesse of their owne worthinesse doe they deserue any rewarde. Nowe then to returne to Iob, whereas he is here said to hauehave feared God, the vprightnesse of his minde and honest conuersation of life is discerned from these vertues being onelyonly morally considered. Neither is it any marvell that this is ascribed vntounto Job, seeing he came of the stocke of Abraham, and was a true member of the auncient Church, as hath bene before declared.
And eschewed evill) No marvell therefore if Satan was so malitiously set against him, seeing that he hated him from his very soule, as to whome the name of euill properly and in the highest degree appertaineth. This manner of speach is vsuall with the Hebrevves, as Psalme 34. verse 15. Eschew evill and doe good: and in the first of Iohn, verse 20. Iohn is said to hauehave confessed and not to hauehave denyed that he was not Christ. For although such be the nature of contraries, that by the affirming of the one, the other is vnderstoode to be taken away, so that to vse both, may seeme superfluous: yet here it hath a good grace, & it maketh the speach more effectuall. For it giueth vsus to vnderstande, that Iob was not slacke in perfourming his duetie, but that he gaue him selfe wholly to the studie of true vertue and godlinesse, in so much that (as the Apostle Paul warneth vsus) he abstained not only from that which was manifestly euill, but as neere as he could, euen from all appearance of euill.
VERSE 2. And he had seuen sonnes and three daughters) Hitherto you hauehave heard what manner of man Job was in him selfe, and with him selfe. Nowe it is further shewed what blessings and benefits God bestowed vponupon him, so that they did in a sort labour, as it were, to outgoe one another, Iob in holinesse and obedience towardes God, and God in bountifulnesse and merciemercy towardes Iob. For godlinesse hath the promise of the life present, and of that which is to come, 1. Timoth. Cap. 4. verse 8. But this is rightly to be vnderstood. For what had Job which he had not freely receiued? Surely if outwarde and bodily goods are the giftes of God, much more are inwarde and spirituall: and if the thinges that are in vsus by nature come from God, howe much more is he the authour of those graces, which amend nature & are wrought in vsus by his Spirite, such as those were in Iob, which we spake of in the former verse. Be it therefore that Job excelled in godlinesse, and that God for this cause plentifullie powred out his blessings vponupon him: be it also that they endevoured them selues eche as it were to passe others: yet Iob gaue nothing to God which he had not first receiued of God, neither doeth God crowne any thing in Iob, but his owne free graces. Nowe this was a singular blessing of God, that Iob had so many children, sonnes, and daughters, for as much as it is a certaine kinde of immortality for the parents to liue in their children. Therefore in many places of the Scripture, children are accounted a principall blessing comming from the Lorde, and it is expressely mentioned in the couenant made with Abraham, and in the 127. Psalme, it is called the inheritance and rewarde of Jehovah. For although the propagation of mankinde is continued and preserued by the generall vertue of Gods worde, conteined in the first of Genesis, verse 28. Encrease and multiplie: notwithstanding God being as well the gouernour, as the authour of all seconde causes, hath reserued to him selfe the power and gift both of generation in men, and in women of shutting and opening the wombe: which Iob well considering, as you shall heare afterwarde, when he vnderstoode of the losse of his children, The Lord (saith he) gaue, and the Lorde hath taken away. I would to God all Fathers and Mothers would diligently marke this, that acknowledging the procreation of children to be so of nature, that neuerthelesse it is the great blessing of God, they would both vndertake marriage in the feare of God, with calling vponupon his blessed name, and afterward liue in the same holily and chastly; render thankes to God for the children he giueth them, and bring them vp in honestie and true religion, to the ende they may be faithfull members of Gods Church. But we must knowe that this benefite of hauing children, as also other outward blessings, whereof mention is made afterwarde, are not such as of them selues accompanie true pietie. For the wicked oftentimes hauehave many children and great aboundance of wealth, and contrariwise the godly want both; and yet God doeth not therefore blesse them and curse these; nay, by that which foloweth you shall perceiue, that Satan had scarcely any fitter instruments to vndermine Iob withal, then these blessings of God, which being taken from him, it is a wonder that in this conflict he was not ouerthrowne. Neither doeth Satan onelyonly by depriving men of these outward giftes of God bring them into temptation, but in the very enioying of them, he entrappeth men sundry wayes, by prodigalitie, by ryote, by couetousnesse. For which cause Solomon wisely asketh of God rather to giuegive him vnderstanding then riches: and what was it that at the length turned his wisedome into foolishnesse, but his ouermuch wealth and prosperitie? Neither are those verses vnknowen:
Hurtfull goods are wisht in peace and sought for in armour,
& Prosperities hauehave whole families ouer easilie turned.
Let vsus therefore learne especially to craue those blessings at Gods hand, and to cherish in our selues those giftes of God, by which Satan can take no advantage to assault vsus, but whereby we rather may be enabled after the example of Iob to vanquish and ouercome Satan.
VERSE 3. His substance also was seuen thousand sheepe &c.] It is not vnknowen that the wealth of the Patriarches stoode vponupon husbandrie, which is both the most harmelesse trade, and also most profitable for bodily health. And surely this was esteemed the best kinde of life, till idlenesse and ryot had taught some to liue vponupon other mens labour, & other to betake them to sundry trades of liuing more hurtfull and lesse necessarie in humane societie. But this came not to passe foorthwith; but a very long time together men of best account laboured in tilling the ground and keeping of cattel, as it is apparant by the histories of all nations, till by litle & litle the matter came to that passe, that these two trades (which none can liue without, though they would neuer so feigne) were left for the basest and simpliest men, and for such as all others might pray vponupon. And this bringeth into my minde that which once I sawe painted in a table, where the noble man had this poesie: By my sword I defend you all: the Clergie man; By my prayers I preserue you all: the countryman; J feede you all; lastly the Lawyer; J devoure you all. A pretie deuise and happely not vnsitting those times. But in this miserable age, they may speake after another sorte. The noble man may say, J robbe and spoyle you all: the Cleargie man, J beguile you all: the Lawyer, J feede vponupon you all: the countryman, J am a pray vntounto you all. Yet it is certaine, as the state of common wealthes are, that neither al men are borne to take paines in husbandrie, nor yet that other vocations are to be left & forsaken, being not only honest, but profitable to the common wealth, and necessary for humane society: among which I would reckon the practise of marchandize, so it be vsed with a good conscience to the profite of the common wealth, though Chrysostome among others goe too farre in finding fault with this trade.
And his familie was very great] The Greeke writers diuersly translate this place: some thus, And his husbandrie was great: others, And his servants were many: others by a circumlocution, And he had great doing about the earth: which interpretations come no doubt from diuers authours; but that in the second place seemeth most agreeable, because afterward there is mention made of seruants, & it must needes be that they were very many, to looke to so great flockes of sheepe, and heardes of oxen. Now whereas there is mention made of shee asses & camels, & not of horses, it is to be ascribed to the vse of that country, in which they vsed camels to beare burdens, and asses for men to ride on: so that they had small vse of horses among them. The diuision which the Chaldean interpreter maketh of all Iobs substance, is no better to be accounted then a foolish Rabbinisme.
So that this man was the greatest of al the men in the East.] This is to be vnderstood both of his wealth, & of the great renoum of his vertues. And surely it was a thing greatly to be wondred at, that with such abundance & plentie of all maner of riches there should be ioyned such incomparable vertue. For it is a common & too true a prouerb that A rich man is either an vniust man, or an vniust mans heire. Yet that riches are not to be condēned, as some fantastically hauehave imagined, but that they are rather instruments of many good thinges vntounto vsus, it is a thing so evidēt that it needeth no proofe. Neither is it vnfitly noted of one, that poore Lazarus is placed in the bosome of rich Abrahā. This circumstance also very much cōmendeth & setteth foorth the constancie & patience of Iob. For it cānot be but that so sudden a losse of all his goods, must of it selfe be more grievous vntounto him, who not only neuer wanted, but alwayes had wherewith liberally to helpe & succour others, then if the same had happened to any other, who had before time liued in meane estate, or had tryed the encumbrances of pouertie. How Job vsed these his riches, his might, power, and authoritie, him selfe will shew hereafter in the 29. Chap.
VERSE 4. And his sonnes went and banqueited in their houses, eueryevery one his day,] The benefite of God towardes Job appeareth to be so much the greater, by howe much it was a thing more rare, that in so ample a familie there shoulde be so great louelove, concorde and agreement. This was denyed to Abraham and to Jsaach, though Fathers onelyonly of two children. This was denyed to Jacob, to Samuel, to Dauid. Nowe whereas Iobs children had a custome among them selues by course to feast eche other, we may not thinke that they did thus eueryevery day, or that in their bākets they vsed any excesse, as the manner is of riotous & intemperate persons. For they had bene more soberly brought vp, and they obserued this order with great modestie & discretion, to no other ende, but for the maintaining of brotherhood, & godly amity betwene them. For this mutuall fellowship and companie keeping is doubtles no small bond of friendship, if it be vsed in good order; so that those men are worthily to be misliked, who of a dumpish and meere melancholicke disposition withdrawe them selues from companie, and take their chiefe delight in solitarinesse. Also they are to be blamed, who whiles they rightly labour to eschewe vaine pompe and superfluitie, fall into the contrarie vice, restraining the vse of dyet and apparell to an exact and bare necessitie. God hath dealt with vsus more liberallie not onelyonly giuing vsus leaue to feede on his creatures, but also farther to enioy them to our comfort and recreation; for so much as he hath made many moe thinges which we might easily want, then which we must necessarily vse. And so farre is it, that the feastes of the godly very often in the Scripture and almost eueryevery where spoken of (which, doubtlesse are different from their ordinarie eatings and drinkings) are condemned, that on the contrary part the Lorde willeth his holy guestes in the sacrifices of thankesgiuing to make good cheare, and to be ioyfull, as in his presence. And againe our Saviour vouchsafed both his presence and his first miracle at a marriage feast: hitherto also belong those feasts of the Christians in the primitiue church, which were called foreign. But because in this thing we may easily deceiue our selues, we had neede therein to vse many cautions. And first of all we must hauehave regarde of the time. For there is a time to laugh and a time to weepe (as the wise man saith.) And therefore we must diligently take heede that we giuegive not an occasion to the Lord, and vntounto his ministers to pronounce against vsus that terrible commination which we reade of in the 22. of Esay. verse 12. And in that day did the Lord God of hostes call vntounto vveeping and mourning, and vntounto baldnesse and girding vvith sackecloth. and beholde, ioy and gladnesse, eating flesh and drinking wine. It hath bene declared into my eares by the Lorde of hostes, surely this iniquitie shall not be purged from you till you dye. Verily this is the time, if euer, in which we hauehave but small cause to reioyce. God hath brought horrible famine, warre and pestilence in a manner vponupon the whole earth; especially vponupon Fraunce and the Lowe countryes: we see the Churches well nigh oppressed by the aduersaries: Antichrist rageth and leaueth no treacherie nor force vnattempted against England and that most gratious QVEENE, which hath bene a refuge and as it were a sanctuarie to a number of poore and miserable exiles: in Helvetia the spirit of discorde waxeth ranke: finallie those bloodie Jebusites strike vp the alarum throughout all Christendome. Al which miseries partly alreadie most worthily fallen vponupon vsus, and partly hanging ouer our heades, as our great and manifolde sinnes hauehave procured, so God of his merciemercy graunt that they may be turned away by our true and speedy repentance. Secondly, that I may returne to my purpose, when the time of peace and reioysing commeth, we must alwayes take heede of excesse and lavishing; we must vse Gods creatures soberly, and especially hauehave a care that our mindes may as well be refreshed with godly talke, as our bodyes with meate and drinke. As for such thinges as either of them selues are vnlawfull and vnhonest, or through long abuse are growen past remedie, and are therefore iustly accounted among thinges vnlawfull, they are once for all to be banished from the tables of Christians. Of this sorte are very many songes, and daunces of all kindes, which if any man wil goe about in these dayes to bring into a due order or moderation, he shall doe no more then if he endevoured to be mad with reason. Nowe whereas Iobs sonnes had seuerall houses to dwel in, one apart from the other, this declareth not only the welthinesse of that family, but also the good order & gouernment thereof: and withall it sheweth that they were of ripe yeres and come to mens estate, although they were as yet vnmarried. All which circumstances commend vntounto vsus both the carefulnes of the father in bringing vp his children vertuously, and also their dutifull mindes being so willing to be taught, and so ready to take instruction.
And sent and called their three sisters to eate and to drinke with them] Here againe we may see Iobs wise gouernment, and ordering of his housholde. For the sisters kept not with their brethren, but had their dwelling apart from them, which was both more seemely & more safe, as also more agreeing with maidenly shamefastnesse. Neither is it said, that Iobs sonnes sent for any other weomen; yea the sisters come not ouer boldly and vncalled to the bankets of their brethren, although they knewe them to be men of a sober and honest disposition, which the Greeke exposition doeth not sufficiently expresse by the word foreign. If fathers would follow this example especially those of the richer sort, where there is greater loosenes and libertie to sinne, we should see many families better ordered then they are, and we should be free from very many offences.
VERSE 5. And when the daies of their banketting were gone about (that is, after they had feasted one another eueryevery one in his turne, namely the brethren) Iob sent, and sanctified them and rose vp earelie in the morning, and offered burnt offerings according to the number of them all.] The Greeke interpreter hath translated this place more vnfitlie, vsing for burnt offerings, the generall worde Sacrifice: somewhat also he leaueth our, as namely that particle (all) and he addeth many things of his owne: all which Jerome hath rightlie amended according to the truth of the Hebrewe text. Now seeing the Greeke translations are in diuerse places faultie, and seeing that in all things we must follow the Hebrewe, hereafter we will not much trouble our selues about the Greeke, vnlesse peraduenture we shall finde any thing worthie the obseruation. God be thanked that in these daies he hath restored the knowledge of the Hebrewe tongue, through ignorance whereof those that are vnskilfull will hardlie beleeue how often and how greatlie the most learned Greeke interpreters hauehave erred in the true exposition of al the sacred bookes of the old Testament, and especiallie of this; as also very many of the Latin interpreters, after Jeromes emendations; but I return to the matter. For these things I touch in a manner against my will, which neuerthelesse I would hauehave diligentlie to be marked of those, who bend them selues to the studie of Diuinitie, seeing it hath pleased God in this age to make the Hebrewe tongue so familiare vntounto vsus, least with the Fathers in many places they erre from the true and natural sense of the Scriptures: yet we must alwaies keepe that reuerence which is due to men of such learning and antiquitie. Verilie this is the property of true and vnfeigned louelove which alwaies accompanieth true godlines, that it maketh men verie carefull both of them selues and others: and although it be not suspicious; yet it is not at any time so secure, but that it dailie standeth in feare and doubt of mans infirmitie, euen then, when it might seeme not to hauehave left any part of duetie vnperformed. Iob therefore had a quiet and guiltlesse conscience, and without controuersie he tooke great ioy in the godlie agreement of his children, in whome he did also perceiue tokens of their honest disposition, and fruit of their holie education. Yet he knew them to be men, and that young men too. He knew it was no easie matter to keepe a due moderation in mirth. Therefore he did, no doubt, carefullie obserue what was spoken and done in eueryevery one of these bankets: neither trusting them too much, nor distrusting them more then was needefull. And although while the weeke of their making merrie went about, he heard no euill of them (for if he had, surelie he woulde neuer hauehave staied til the weekes ende) yet he doubted and preuented the worst. For all the daunger is in negligence; by too much care and diligence a man can scarcelie offende in such matters. VVhat then doth Iob he waighteth not till the eighth day commeth, but at the ende of the seuenth, he giueth his children warning, that eueryevery one of them should be readie to offer sacrifice to God. What this rite of sanctifying was which Iob vsed, we cannot plainlie and particularlie affirme. But out of this place it must especially be obserued, that ceremonial rites had not their beginning in the mount Sinai: seeing it cannot be denied, but that sacrifices were in vse immediatelie after the fall, in Adams owne familie: and therefore that euen then also there was an order of priesthood & rite of sacrificing. And againe strait after the deluge we reade that there was a difference of cleane and vncleane beasts, that is, as I take it, of such as might lawfully be offered in sacrifice & which might not be offered, which difference was well knowne to Noah Gen. 8.2. But the Lord in the mount Sinai did more plainly & fullie declare the whole manner of his outward worship, which was before vnwritten, though it was not inuented & deuised by man, & therfore it wold hauehave bin corrupted & in the end vtterly abolished, vnles the Lord had in good time precisely set down certein lawes cōcerning those ceremonies: which how necessary a thing it was, may farther appere, in that the people of god could not for al this be restrained from false worship. For such is the crooked nature of man, that he wil neuer rest in the reuealed will of god. Moreouer we must obserue that al those ceremonies apperteining to gods external service, & appointed by God him self both before the law, & vnderunder Moses, were not vaine & idle spectacles to feede the eies, but were holy mysteries, in which as in certaine glasses the fathers should both see them selues to their owne condemnation before God, and also beholde the merciemercy of God in the promised Messias in time to be exhibited, for the confirmation and nourishing of their faith. Therefore it may truely be said that they are belonging both to the Law that condemneth, and to the Gospell that comforteth, the Apostle in plaine words witnessing both the one & the other; namely, that they were in stead of a hand writing against vsus, with Christ fastened vpō the Crosse, Col. 2. vers. 14. & in the 17. vers. that they were shadowes of things to come, whereof Christ is the body. But nowe by the comming of Christ they are taken away, except onelyonly those 2. most pure Sacraments of the newe couenant. Neuertheles that which was figured by those outward rites of sanctifying, still remaineth, & therefore by these examples of the fathers n the old Testament, we are put in minde that there must goe before our prayers a diligent preparation of the heart, if we desire to be heard: and therefore the Prophet doeth rightly ioyne these two togither, Psal. 26. vers. 6. J will wash my hands in innocencie, O Lorde, & compasse thine altar: And againe in the 33. Psalme, verse 1. It becommeth vpright men to be thankfull.
And rose vp earely in the morning] This circumstance also declareth with howe great care Iob did the dutie of a good father, whereby all the godly are admonished both whence they should begin their daily labours (whither also belongeth that continuall morning sacrifice vnderunder the Lawe) and also to how great daunger they lay them selues open, who either being pricked by their own conscience, or warned by others, or mooued by Gods iudgements, doe yet put off their repentance though it be but one minute of an houre. For after the doores of merciemercy are shut, they may call and crie often, but the Lord will not heare them, Matth. 7. vers. 27. Therefore that saying to all Christians ought to be most pretious, Make no delayes but take time while it serueth.
And offered burnt offerings &c.] He him selfe was the Priest, as then was the custome, in his owne house. And here againe we see that Iob was no niggard in the seruice of the true God, as who offered not peace offerings, but burnt offerings, and that according to the number of his sonnes. By which example is reprooued the sparingnes of diuers men in giuing their almes (for the poore are vntounto vsus in steede of an altar) who are not vnlike to those, who in time past offered in the temple their diseased and scabbed sheepe; whereof the Prophets most grieuouslie and most iustlie complaine. Of these men the Apostle speaketh in the 2. Epistle to the Corinth. cap. 9. ve. 6. saying: He that soweth sparinglie shall reape also sparinglie. Yet let vsus remember that Iob was bountifull in the seruice of the true God & not of idoles. For the more a man bestoweth vponupon superstitious worship, the more grieuouslie is God displeased. Notwithstāding true it is that those which were so lauish & prodigall in honouring of their idoles, shal rise vp in iudgement, & by their example condemne the niggardlines of many, who professe them selues to be true Christians.
For Job thought, it may be that my sonnes hauehave sinned] LoueLove is not suspitious, as I said before: neither had Iob any manifest cause why he should suspect any such thing of his children: and therefore that clause of doubting is added. But that which for the most part falleth out in such bankettings, least also it had happened amongest them, he had good reason to feare. Wherein he tooke another course, then men commonly are wont to do, who are so farre from accusing, rather then excusing that which is doubtful in their sayings & doings, that quite contrary they leaue not to flatter them selues in very palpable sinnes. Now if Job was so carefull to seeke for pardon for the suspected sinnes of others, what doe we thinke he did in his owne case, when he had at any time offended God. And again, what an excellent example is here offred vntounto vsus, that one of vsus in true louelove should procure the salvation of another? The which dutie of louelove hath somtimes bene available to deliuer many from dangers who were altogether vnworthy, as we read of the Sodomites. Gen. 18.22. & of the whole people of God. Esa. 59. v. 16. sometimes also hath deliuered them, as it befel vntounto those which were in the same ship with Paul. Act. 27. v, 24. Here that also is to be obserued, that by the word (Sinned) in this place is not meant whatsoeuer is not so done as it ought, or that wherein a man howsoeuer doth offend (for who is he that doth not thus sinne euen vnwittingly?) but hereby Iob would signifie that in these bankettings somewhat might happily hauehave escaped his children, by which they might greatly hauehave offended the maiestie of God. But why doth he offer for eueryevery one of his sonnes? For it might be that some one of them had transgressed, the rest not being priuy therto. I agree; but the most holy man would not so neerely and cunningly debate the matter with God, knowing that there was cause sufficient, why he should need to craue mercy both for himselfe, & for eueryevery particular person in his houshold. And as he was a mā of a very tender conscience, so he was not ignorant that not they alone are guilty of sinne, who hauehave themselues transgressed either in word or deed, but they also who are any way consenting, & cōsequently who reproue not those whom they see offend. Therefore when Naboth was accused, though wrongfully, of blasphemy against God and the King, the Israelites albeit at that time they were fallē away frō the true God, did not without good cōsideration proclaime a fast, 1. king. 21.12. And Paul sharply reprehendeth the Corinth. for that they were not publikely sorowfull for the incest of one vngodly person amongst them.
And blasphemed God in their hearts) According to the original thus, And hauehave blessed god in their harts, yet the meaning is all one. For it is a cōmon thing with the Hebrues to vse words by a contrary signification, when the proper worde signifieth some hainous matter, such as scarcely ought to be named: as the Latins vse this word (sacrū) which signifieth holy or sacred for (execrandū) that is, prophane ordetestable. Now that is not without cause added, In their harts, because if Iob had neuer so litle suspected, that his sōnes had cōmitted any such offence in word or deed, he would not hauehave spared any rebukes and chastisemēts. Neither is this to be vnderstood of that execrable blasphemy, but only of Gods honour empaired by some sinister thought & affection. Here we may gather that not only those things which we speak or do otherwise then we ought, but euē the very lightest motiōs of the mind are to be accoūted for sinnes: & therfore that all sinnes (albeit they be vnequall) do of them selues & without Christ, with God, against whose maiestie they are committed, deserue eternall death, seeing we shall giuegive account of eueryevery idle and vnprofitable word. Which quite ouerthroweth that false and damnable distinction made by the schoole sophisters, of sinnes Veniall & sinnes Mortal, being vnderstoode after their owne doctrine.
Thus did Iob eueryevery day) That is, so often as his sonnes thus by turnes feasted one another. Neither yet is it to be douted, but that otherwise Gods seruice was daily celebrated in this holie familie, & especiallie eueryevery seuenth day kept holie vntounto the Lord, as God had appointed from the beginning of the world, Gen. 2.3. But herby also is shewed, that Iobs zeale was not vnconstant, soone hot & soone cold, neither that this his holy care ouer his familie was vndertaken onelyonly for fashions sake. VVherunto is to be referred that admonition so often repeated in the holie Scriptures, that we should pray continuallie and neuer be wearie of well doing.
VERSE 6. Now on a day when the children of God came & stoode before the Lord, Satan came also among them.] Hitherto we hauehave heard what Job did here vponupon the earth: now is set downe, what the Lord decreed about these things in heauen. The declaration wherof how necessarie it is, appeareth both by that earnest disputation between Job & his friends, and also Iobs lamentable complaint, each of them springing from no other cause, but from the ignorance of gods decree. For although no man at any time (except a few men quite voide of reason, & going stiflie against the testimonie of their owne conscience) denyed that all things created were vpholden and ruled by Gods prouidence: notwithstanding herein we see that which the Apostle trulie witnesseth, Rom. 1.21. what befalleth men trusting to their owne wisdome, nothing but this, that they become vaine in their owne imaginations. VVho knoweth not the wicked opinion of the Epicures attributing all things to the concourse or meeting of their small motes which they call Atomi? who knoweth not that the Stoicks sliding from one extreame to another, hauehave tied god by the chaines as it were, of midle & secondary causes? who knoweth not that the Peripatericks the wittiest of all the rest, hauehave shut out the euēt of al things from Gods prouidence? Neither hauehave these things bene debated onelyonly in the schooles of prophane men, but euen in the schoole of God; not whether the world were gouerned by Gods prouidence: whether hee freely, & as it best pleaseth him selfe, yet alwaies iustlie, disposeth and ordereth the second causes and effects of the same: finallie whether his heauenlie power and working extend it selfe to eueryevery particular thing, euen to the meanest and basest that can be thought of; these things, I say, hauehave not beene called into question (for thereof scarcely any but vngodly & very prophane wretches hauehave euer doubted) but of these two maine points hath beene al the controuersie: first, how it might stand with Gods iustice and equitie that the estate of good men should in this life, be so wretched and miserable: and contrariwise, the condition of the wicked, be so ioyfull and prosperous: secondlie, if nothing be done, but that which God willeth and decreeth from all eternitie (for he hath not decreed any thing either within the limits of time, because he chaungeth not, Malach. 3.6. and with him there is no variablenes nor shadowing by turning. Iam. 1.17. or against his will, because he is omnipotent) how we might free him from beeing the author of sinne, whome neuertheles we know to be an enemie & reuenger of al iniquitie. About this argument the most holie and exercised seruants of God hauehave had their mindes distracted into diuers and contrarie cogitations, as it appeareth particularlie in the 73. Psal. of Asaph. Habacuk. 2. Ieremie. 15. vers. 10. And that we goe no further, in this very booke those things which are alleadged on either side, and by which Iobs friends are caried beyond the truth, yea, and Job him selfe is well nigh driuen to forget all patience, doe sufficientlie shew that this is one of Satans chiefe sleyts and practizes against vsus, seeking either out of hand and at once to ouerthrow the foundation of our faith and hope, or else by little and little to shake and weaken it, that he may in the end bring vsus to dispaire. Seeing therefore that both these weightie questions are in this short description perspicuouslie and plainlie laid forth and confirmed by a most graue witnesse, namelie, by the expresse wordes of Iob, in this chapter and the next, which were put into him by the holie Ghost; this place is worthie to be diligentlie and accuratelie handled. But here are certaine things before seuerallie to be obserued. And first of all, whie these heauenlie matters are set out after an earthlie manner, that is, according to the vse and custome of men. Secondlie what things they are, which in this figuratiue description are spoken after the fashion of men, which cannot without impietie be attributed properlie to God. In the third place I will vnfold the particular things represented in this description.
To beginne with the first; God to prouide for the infirmitie of man, from the beginning, as it were, visiblie reuealed vntounto the Fathers his grace (which neither can nor ought any otherwise to be apprehended, then by the eye of the minde; because the instrument of conceiuing things spirituall, must of necessitie be spirituall) by certaine visions represented to the outward senses, as it is euident by manifold places of the sacred Scriptures. Neither is it to be doubted, but that the Patriarkes hauing learned the true knowledge of God, as also they who had receiued the same by tradition from them, were lifted vp beyond these corporall visions to the contemplation of things heauenlie and celestial; especiallie seeing other visions were both by night and by day exhibited to the Prophets, by which the people of God were instructed, that they might easilie vnderstand the true vse of such misteries. But after that the knowledge of the true God began by little and little to be forgotten, & that the deuills by Gods iust iudgement against men, tooke vponupon them to send effectuall illusions and vaine apparitions to beguile men withall, it came to passe, that men were no longer by these bodilie visions caried higher, namely, to consider of heauenly matters, but contrariwise, not content to hauehave deuided one God into many, they transformed their Gods into the natures and properties of men. And yet neuerthelesse this generall principle still remained inuiolate (except happelie any men grew past all reason) that whatsoeuer was done here vponupon earth, was first decreed in heauen that it should so come to passe. Hence are those fictions in Homer and others that followed his steppes, as namely that of Virgil, Panditur interea domus Omnipotentis Olympi.
But these things which are of them deciphered after a prophane manner, as they are in the holie Scriptures handled very reuerentlie, so are they referred to a good and holie end; of which sort are those descriptions in the sixt of Esay, Eze. 1. & 1. King. 22.19. & this also which now we hauehave in hād, sauing that in the former the Lord appeareth onelyonly to his Prophets, but here are set forth things done in the presence and hearing of many, and that a farre off in the tribunal seat of God, as it were in the pallace of the high Emperour. Now in the second place let vsus see, what in this figuratiue description is spoken after the vse of men, which doth not any way agree properlie to God. Of this sort is that especiallie, that these things were set down to be done vponupon a certain day; as though with god there were certen leet daies, in which matters were heard before his tribunal seat: that God is brought in, as it were some mightie king, hauing his gard of Angels about him: that Satan also is said to hauehave come thither, and that God questioned with him about this and that. For contrariwise, almightie God is alwaies and eueryevery where present and disposerh all things: all things both in heauen and in earth are at all times in his sight, neither needeth he to make any enquirie into matters, who beholdeth the things that are to come; seeing nothing shalbe, yea, and nothing can be, which he hath not appointed and determined. Neuerthelesse true it is, that whatsoeuer God hath in him selfe before all times and from eternitie decreed, the same he reuealeth both to his Angels, whome he vseth as ministers to execute his wil, and also to men, when and in what manner it seemeth good vntounto him. And it is not vnlikelie, that by this meanes the deuills oftentimes foretold in those their oracles what should afterward come to passe. Therefore these things are not so to be vnderstood, as if they agreed to God in deede, no more then a mouth, handes, feete, and actions belonging to men, as namelie to speake, to come, to depart, to be angrie, to repent; al which notwithstanding are ascribed to god: but the things which we were not able otherwise to conceiue, are as it were by these resemblāces represented vntounto vsus. It remaineth now to shew, what may profitably be collected out of this description. For this is the third thing which we propounded.
Whereas it is in this historie recorded, that Iob, such a man by Gods owne testimonie, as for iustice and righteousnes none at that time was like vntounto him, furnished with all manner goods both of bodie and minde, suddenlie fell into so extreame miserie and wretchednes, lest any man might imagine, that this came to passe, as prophane men vse to say, by chaunce, as if the world were tossed to and fro, I know not by what violence of blinde fortune, or least by this suddeine chaunge any should gather (as both his wife and his friends most falslie surmised) that all Iobs holinesse and integritie, was but meere hypocrisie, which God afterward punished in so seuere manner: finallie, least the godlie might want an example, whereby they might comfort them selues in afflictions, whereunto in this life they of al men are most subiect, as the experience of all ages doth sufficientlie witnesse, it was necessarie that these things should first be set downe, before we should heare of that narration and discourse which followeth; to the end our mindes might be prepared to resist such prophane cogitations. Here therefore in briefe we are taught, that nothing is done here vponupon the earth, whether it goe well with the godlie or ill with the wicked, or contrariwise, which God hath not most iustlie and wiselie decreed from all eternitie for his owne glorie, and both for the profit of the godlie and the iust vengeance of the wicked.
And here againe we learne another secret, which maketh very much for the exhibiting of due reuerence to God and patient bearing of the greatest calamities that may befall vsus, namely, that God, whether he vse good or badde instruments, alwaies dealeth iustlie, and that it cannot otherwise be, but that, if we wil patiently attend the end of Gods work, which may be vntounto vsus vnknovvne, but neuer vniust, the thing it selfe shal make vsus acknovvledge, that he is a louer of righteousnes, vvhichwhich he blesseth, and a hater of iniquitie, vvhichwhich he so seuerelie punisheth, as the vvise man teacheth vsus, Eccles. 8. verse 10. & 11. & 12.16. And lastlie here vve are taught, that the furie both of Satan and of all the vvicked, vvherevvith they are caried against the children of God, is so brideled by the povver and vvill of God, that they cannot goe about, much lesse effect any thing, but onelyonly so farre forth as God giueth them leaue, and this is alvvaies done for the good and profit of the godlie, whether he chasten them or prooue them for his owne glorie & their good, as in the end he will make knowne vntounto them: whether he set the wicked one against another, or by any other meanes togither with Satan bring them to their deserued destruction. Now after what sort these things may so be reconciled with Gods nature, that he neither be made the author of sinne, nor yet may rightlie be thought to swerue one iot from that eternal & immutable rule of his iustice, shalbe shewed in the 21. verse of this Chapter.
These things being thus set down, let vsus come to the particular expounding of the words of the text: Now on a day when &c. I would not hauehave this preciselie to be taken for some one day of the feasts, as namly that, in which Iobs children eating & drinking in their eldest brothers house, by the fall thereof were all slaine. But touching this point, in respect of God him selfe, we must know that he in his gouernment and administration of all things is not shut vp within any spaces of time, as vvho hath created and ordeined times and seasons not for him self, but for things which in time were created, & togither vvith the time are subiect to change & alteration. And moreouer this is most certen, that God doth not decree any thing within the limits & cōpasse of time, but that things both in generall and in particular, both all and eueryevery one, hauehave beene foreappointed and determined by the secret and immutable counsell of God, euen from all eternitie. Notvvithstanding as he hath before the foundation of the vvorld decreed all things: so he hath set and assigned the times or seasons, vvhichwhich he hath put in his ovvne povver, Act. 1.7. vvhen eueryevery thing shall come to passe, euen as him selfe hath appointed: neither is it possible that these times should either be hastened or protracted one minute. Therefore God in this place is not brought in, as if novv he tooke some nevv counsell concerning Iob (for he had ordeined all things from euerlasting) but the time novv beeing come, vvhichwhich he prefixed for the actuall accomplishing of that he had decreed, he reuealed the same to Satan, beeing before altogither ignorant thereof, as vvhome he had appointed to be the chiefe instrument in executing this his vvill and purpose.
The children of God] So it is euident by very many places of Scripture that those blessed spirits are seperated from other impure spirits, which stood not stedfast in the truth: and are called the sonnes of God, both by reason of Gods wonderfull blessing vponupon them (because to parents nothing can be more deare then their children) and also for that moste glorious excellencie, as to whome therefore those notable titles of powers, vertues and principalities are attributed by the Apostle, Ephes. 1.21. and in other places. That likewise is euident, that the same title, albeit not for like reason, is giuen to Magistrates in respect of the great authoritie which they hauehave ouer others, Psal. 82.6. finallie God doth vouchsafe that most honourable title to his Saints chosen out of this worlde, both for that exceeding wonderfull adoption, John. 1.12. as also for that eternall glorie and incorruption, in which they shalbe as the Angels which are in heauen, Mark. 12. verse 25. and fellowe heires with Christ him selfe. But all these appellations are to be distinguished and referred to their true & proper vse. Therefore as touching those blessed spirits, they are set out vntounto vsus, as beeing bewtifyed with a certaine excellent and heauenly glorie; yet onelyonly as Gods ministers, and that also to the benefit and seruice of his saints, so farre as it pleaseth God to vse their ministrie. They are not therefore propounded vntounto vsus, that we should cal vponupon them, or worship them, which thing the Apostle expresly forbiddeth, Col. 2.18. (for they are our fellow seruants, Apoc. 19.10. and 22.9.) but partly that we should glorifie God with them in holy agreement & common songs of thanksgiuing, and partly that we may be continually mindfull of Gods immesurable goodnes towards vsus, wherby it commeth to passe, that he defendeth vsus by the ministerie of those blessed spirits both against Satan and other our aduersaries, Psal. 34.8. Hebr. 1.14. which is also by many holie examples and histories of Scripture declared: finallie, that remembring his seruant Elizeus of whome mention is made 2. King. 6.16. & Iacobs vision, Gen. 28.12. we may more valiantly perseuere in all our wordly warfare. Neither is it to be douted, but that as God hertofore defended his Church by Angels, in that miserable slauerie, from infinite daungers, Dan. 10.20. & 11.1. so now also he doth defend vsus miraculouslie from Antichrist and the conspiracie of the whole world: somtime by confounding their language, otherwhile by ouerthrowing tyrants, sometime from heauen laughing our enemies to scorne, sometime by blessing godlie Kings & Princes, yea, & miraculously preseruing Queenes, nourcing mothers of the Church; wherof if euer there was a manifest example, now it is to be seen in that thrise excellent princesse Queene Elizabeth of England, whom Gods singular prouidence hath deliuered from the infinite entrappings of Satan, Antichrist and the Pope of Rome, euen in our age, and whome we trulie may call the common sanctuarie & refuge of the afflicted Church. And I pray you since the first ciuill warres stirred vp in France by those chosen instruments of the deuil, who can doubt but that those worthie men protectors of the French Churches, were assisted & garded by the Angels? Neither surely may we think that they were then forsaken of them, when as in the last conflict being taken into heauen they departed. And truly at this time no humane force, but plaine heauenlie & extraordinarie, doth safe keepe this heroicall & worthie king of Navarre, the safegard of the French Church; and the noble Prince of Condye, against those wicked cutthrotes, conspiratours and enemies both to the Church and kingdome of France. But this honourable title giuen to Magistrates hitherto apperteineth, not that we transferre the least iot of Gods honour to them (for onelie God is the lawgiuer to our conscience, Iam. 4.12.) but that we obey them as Gods officers, so farre as their authority stretcheth, not for necessitie, but for conscience sake, that is, not for the auoiding of punishment set downe by mans lawes, but because God him selfe doth rule in his ministers; we obey them, I say, meekely and of our owne accord, without any preiudice to Gods right, Rom. 13.1.2. &c. & that we earnestlie pray for them, as the mainteyners and defenders of the cōmon peace: which duties are euen to prophane Princes and heathen gouernours in like manner to be performed. 1. Tim. 2.2. Moreouer the true vse of this title of the Children of God attributed vntounto vsus, is threefold. One, that we may oppose this dignitie to the ignominie of the Crosse, and to all those rebukes which we suffering for the righteousnes of God, are made conformable to Christ our head, beeing not onelyonly not discouraged vnderunder the crosse of Christ, but euen rejoysing, as we are taught by the precepts and examples of the Prophets and Apostles. Another is, that remembring the greatnes of Gods benefit in this our adoption, we may giuegive him continuall thanks. The third, that we beeing the sonnes of such a father, and the brethren of such an elder brother, may be ashamed to forget what our duetie is to both, either as sonnes, or as brothers, and to greeue the holie Spirite of adoption, Eph. 4.30. but rather that we may shun that grieuous reprehension, Mal. 1.6. Jf I be a father where is my honour? if a Lord, where is my feare? To conclude, this title is to be obserued against the Arrians, who blasphemouslie say that the eternall sonne of God, Ioh. 1.1.2. &c. and 5.20. and that onelyonly begotten, not rashly so called, Ioh. 1.14.18. & 3.16.18. & 1. Ioh. 14.9. had a beginning in time, before which he was not: and the wicked Rabbines of the Iewes, who dreame of a Messias created before the world was made: whome we doubt not as beeing God to thinke him coequall and coessentiall with his father, and as one God with the Father and the holie Ghost with the same worship to be honoured.