to propound this example of the deuill to the slothfull and idle B. and watchmen of his time shewing how the deuill was euer resident teaching admonishing instructing and watching with al care possible for his flock and so were not the B. therefore sayd lie the deuill was the most carefull and watchfullest B. in the land Here Sathan we see makes speed to execute Gods will but with an euill purpose far vnlike the holy angels which are sayd also to haue wings that is to serue the Lord with all cheerefulnes and readines Psal 103. but these doe it faithfully in obeying truly the holy voice of his word Vers 13. And on a day when his sonnes and his daughters were eating and drinking wine in their eldest brothers house Vers 14. There came a messenger vnto Iob and sayd the oxen were plowing and the asses were feeding in their * Or beside them or hard by them places Vers 15. And the Sabeans came violently and tooke them away yea they haue slaine thy seruants with the edge of the sword but I onely am escaped alone to tell thee NOw followeth the execution of Sathans commission which is the second braunch of the third part of this chapter and here wee shall see how Sathan in one day destroyed and robbed Iob of all that euer hee had in all his great substance farre or neere about him This execution vpon Iob containeth 4. speciall calamities whereby Sathan purposed to amaze and breake his heart And on a day That is when one of the dayes appointed for banketting supra vers 4. by the brethren for their godly solace mutuall edification and comfort was come then Sathan hauing obtained the foresayd commission hee thinkes it the fittest time to play all his tragedie and with all policie to set foorth his stratagems as it were in one instant of time that so hee might the rather oppresse Iob suddenly When his sonnes and daughters were eating and drinking wine That is whē they were feasting after their wonted manner as is before shewed Wine is here vsed tropically for the banket it selfe part for the whole for that wine was no more their ordinarie drinke then in those parts where was plentie of wine then it is with vs where we haue it by transportation onely nay I thinke lesse ordinary and vsuall with them then with vs. Their common drinke was water and is in those parts to this day In their eldest brothers house That is the eldest brothers day All Iobs calamities fell vpon him in one day Sathan could haue robd him of his oxen in one daye of his sheep another daye but he thought not that waye best for his aduantage as vers 5. was now come about This was a speciall solemne feast day no doubt This verse againe teacheth vs 1. How bloudie Sathan is full of policie and how diligent to watch his fittest time to doe a mischiefe Hee would not gladly spare Iob one day but for that he is sure to doe the greater hurt and to bee more like to wounde deeply Iobs heart he prepares all his instruments weapons to let flye all at once against the Lords champion fire and winds Chaldees and Sabeans rush violently and all in one speciall day when Iob thought least of any calamitie when his children were solacing themselues mutually in their honest mirth and Iob no doubt comforting himselfe in his owne house in like manner 2. Sathan may be let loose against vs in time of feasting If these holy men which were so faultlesse in their feasting and ouer whom their good father did so watch and ward alwaies carefully were strangely murdered by Sathan in their feast day let vs at all times watch and ward Take heede to thy selfe in mirth and feasting and specially when our mirth is greatest for the like euils may light vpon vs more iustly in these sinfull daies then vpon these religious men in those times Most truely did the preacher speake Eccles 7.4 It is better to goe to the house of mourning then to the house of feasting Dan. 5. Mar. 6.20 because that is the ende of all men and the liuing shall lay it to his heart Remember the examples of Beltashar and Herod sporting themselues in sinne Vers 14.15 There came a messenger vnto Iob and sayd vnto him The Rabbins are fabulous The first message of Iobs first calamitie Iob is here first set vpon the racke This messenger say the Rabbins was a wicked spirit but it is most like hee was one of Iobs seruaunts which did attend vpon Iobs husbandrie hee seeing the great losse his master had by theeues made haste to tell him to stirre vp some meanes to pursue the theeues c. The oxen were plowing and the asses feeding by them The messenger assureth his master first of his fellow-seruants fidelitie they were carefully tending their busines when the theeues came violently vpon them q. d. They seruaunts were not feasting or sporting themselues they were not slothfull or sleepie they were not absent about their owne affaires c. but wee were all occupied in our seuerall places some plowing some grasing and feeding our cattell carefully when this great euill fell vpon vs. Againe he sheweth how the oxen were plowing they were in labour very beneficiall beastes Boues arabant sayth Gregorie vppon Iob vt memorato fructu operis causa crescat doloris The oxen were plowing this benefite is mētioned for the increase of Iobs grief And for this cause sayeth hee also that Non solum asinae sed asinae faetae rapta referuntur Apud * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecos The Greeke translation sayth they were not asses onely which were stollen but asses great with young And the Sabeans That is that wilde and sauage people of Arabia which liue by theft robbery and spoyle of men Hic nascitur thus vnde virgil Centumquè Sabaeo thure calent arae This wicked people came of Sheba nephew to Keturah Gen. 25.3 and Abraham There is another countrie of like name Sheba of Seba Chus sonne Gen. 10.7 nephew to cursed Cham hence came the Queene to Salomon 1. King 10.1 and Candaces eunuch vp to Ierusalem to worship Act. 8.27 Came violently These bloudie theeues and robbers came suddenly vpon vs vnprouided and vnarmed yet wee resisted them notwithstanding they were so strong but they haue slaine all thy seruants And tooke them awaye That is the aforesayd oxen 500. yoke of oxen and the asses 500. asses they droue all these away when they had slaine thy seruants They haue slaine thy seruants with the edge of the sword That is these wicked theeues were all mercilesse they haue murdered all thy seruants like Phrase Luk. 21.24 Psalm 63.10 Heb. 11.34 And I onely am escaped alone to tell thee That is I did not flie onely to saue life but seeing all my fellowes slaine and al the cattel in danger to be lost and mine own life indangered to saue the one or the
weake till God reueale and teach them better things and the weake must not bee lightly offended with the strong for hauing receiued a greater measure of knowledge but howsoeuer they may dissent in some opinions yet must they consent with one accord as knit in one heart and as hauing but one soule when they will powre foorth effectuall prayers before God as the former presidents teach vs. The simpathie of Iobs friends 3. Thirdly I finde also in these men a christian sympathie this appeares in their weeping and rending of their clothes they felt in the beginning such passions in themselues as if their soules had been in his soules stead as Iob after wisheth chap. 16.4 that is they mourned as if they had been in the same case such men onely can minister comfort and pray effectually for the sicke Iam. 5.5 The prayer of faith shall saue the sicke Iobs friends fast and pray together 4. Fourthly being thus prepared affected and assembled they giue themselues I take it to prayer and to fasting seauen daies and nights for they sate downe so long vpon the ground by him 2. Sam. 12. as Dauid did when he fasted prayed for his child They sprinkled dust on their heads sate downe as their manner was in fasting and mourning And we must not imagine these reuerend faithful wise men should passe their time otherwise or should come to the place to performe the lesser dutie and neglect the greater Therefore I say they fasted and prayed and spake to God much in prayer albeit they had not a word of conference with him because they saw his griefe was such that it was painfull for him to heare and more painfull to answer them againe 5. Fiftly wee finde also that after all this Conference with the sicke they labour with long speeches conference with him to bring him as S. Iames warneth to confesse his sinnes Iames 5.16 but being in an error and iudging him We must craue for wisedome to consider wisely how what to speake to the sicke because of so strange a calamitie an hypocrite and out of Gods fauour proceeding therefore the more vehemently and bitterly against him as desirous to humble him for his good they faile of their purpose Such therefore as will worke effectually any good in visitation of the sicke must know the patients life and calling his knowledge his feare his affections his loue his life and conuersation whether Sathan hath wounded him and in what manner They must bee prouided of examples to teach them the Lords proceedings with others his deere children in like manner But nothing comparable to our owne experience Here therefore let them pray earnestly for the spirit of iudgement A gracious speech healeth the passions of the soule for that Sathan hath many strange and inuisible delusions And remember alwaies the prouerbe A worde spoken in his place is like apples of gold with pictures of siluer Prou. 25.11 6. Sixtly Such as will fast and pray for the sicke must be faithfull and righteous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sicke can haue no comfort by wicked men in their sicknes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith of the patient S. Iames requireth that they be faithfull and righteous men that wil performe this dutie and no doubt so were these great men which came to Iob. They must bee faithfull men and powre foorth the prayers of faith for wanting faith they cannot speak one word vnto God Rom. 10.12.13.14 They must be righteous men for otherwise their sacrifice is reiected Prou. 21.27 and the sicke can haue no comfort in them The prayer of a righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of great strength and preuaileth with God working effectually Iames. 5.16 7. Seuenthly Saint Iames requireth also that the patient confesse his sinnes and ioyne with his brethren in faith and prayer Vers 16. Confesse your sinnes one to another and pray one for another Surely the Lord Christ requires also faith and humiliation in all them on whom he wrought his miraculous cures as Matth. 9.22 Daughter be of good comfort thy faith hath made thee whole And so most commonly hee asketh of their faith how they are perswaded of his grace loue power might to doe them good Commending faith often Matth. 8.10 and 9.2.3 Luk. 13.16 And Cyprian speaking of the visitation and cure of the sicke in his time 4. Tract de ido vanitat saith Prout fides patientis adiuuat That is As the patients faith helpeth so preuaile we with God in the visitation of the sicke in fasting and prayer And this God so wrought at the last that these friends with Iob and Iob with them humbly confessed their sinnes and preuailed with God so as Iob was restored to a better state then he had before chap. 42. Perseuerance in fasting and prayer for the sicke 8. Eightly and lastly these men wee see had zeale to perseuer and continue this holy exercise of fasting and prayer for many daies and to continue their admonitions instructions and conference yet a longer time For albeit the Lord heareth alwaies the prayers and supplications of his seruants in the very beginning notwithstanding he sheweth not alwaies any full graunt of them long after because he would haue his children more earnestly to sue vnto him by petitions and supplications and to waite vpon him So the Apostle admonisheth that wee perseuer and continue in prayer wayting and expecting with patience a blessing from the Lord. This Daniel teacheth vs by his practise and experience At the same time I Daniel was in heauines for three weekes of dayes I ate no pleasant bread neither came flesh nor wine in my mouth neither did I anoint my selfe at all till three weekes of daies were fulfilled This was a patient perseuerance in prayer fasting and humiliation for 21. dayes then hee receiueth an answer Feare not Daniel for from the first day that thou diddest set thine heart to vnderstand and to humble thy selfe before thy God thy words were heard and I am come for thy words Thus we see that albeit the Lord heareth not at the first crye yet delighteth hee to see our submission before him and will graunt our requests in his good time for wee must not prescribe him his time nor appoynt him any thing Let vs remember how to visit our brethren as here wee bee taught and this exercise first remember also to practise when thine owne house or any in thine house is taken with any grieuous sicknesse or vnder any special calamitie So doth Dauid 2. Sam. 12. Remember Iames Is any sicke send for the elders 2. And when our brethren are brought low with any grieuous sicknesse of bodie or minde as wee heard in Iobs friends And lastly this is the onely way to cure the great and dreadfull Sathanicall diseases and euils which no doubt vexe often many euen in these dayes incurable to the best learned Phisition Of
with a mightie hand hast gotten thee renowme as appeareth this day we haue sinned we haue done wickedly Lord according to all thy righteousnes J beseech thee let thine anger and thy wrath bee turned away from the citie Ierusalem thy holy mountaine for because of our sinnes and for the iniquities of our fathers Ierusalem and thy people are a reproach to all that are about vs. Now therfore O our GOD heare the prayer of thy seruant and his supplications and cause thy face to shine vpon thy sanctuarie that lieth wast for the Lordes sake O my God encline thine eare and heare open thine eyes and beholde our desolations the citie whereupon thy name is called for we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake O my God for thy name is called vpon thy citie and vpon thy people Chap. 10. ve 3. 4. 12. And thus continued hee fasting weeping and mourning in prayer for the Church one and twentie dayes and was heard and comforted And thus farre shall suffise for priuat fasting the publike fast followeth The fourth Question ⧠What a publike and generall fast is and for what causes the same is to be published and by whom in the Church Ioel. 2.12 13 14 15 16 17 18. 12. Wherefore also now the Lord saith Turne you vnto me with all your heart and with fasting and with weeping and with mourning 13. Rent therefore your hearts and not your garments and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindenes that he may repent him of this euill 14. Who knoweth if hee will returne and repent and leaue a blessing behinde him euen a meate offering and a drinke offering vnto the Lord your God 15. Sound the Trumpet in Sion sanctifie a fast proclayme the day appoynted to be solemnized 16. Gather the people * Sanctifie call a congregation gather the elders together assemble the children and such as sucke the breasts let the bridegroome goe forth of his chamber and the bride out of her chamber 17. Let the Priestes the Ministers of the Lord weepe betweene the porch and the altar and let them say spare thy people O Lorde and giue not thine heritage into reproach that the heathen should rule ouer them wherefore should they say among the people where is their God 18. Thē wil the Lord be iealous ouer his land spare his people The Argument occasion and time of Joels prophecie THe interpreters doe greatly varie concerning the time when this prophet prophecied because the Lord sent often vpon the Iewes such a famine as this prophet mentioneth In the dayes of Ioram there was a famine seuen yeares together 2. King 8.2.3 And againe there was another whereof Esay speaketh chap. 5. ve 13.14 as some iudge in King Vzzias time There was a third also for the sinnes of Manasseh in the daies of good K. Iosias of this Ieremie did wryte and prophecie compare his 14.15 chap. ver 1. with the 2. King 23.26 The best for learning and iudgement referre this prophecie to that age and time First because Ioel and Ieremie haue like wordes and arguments next for that this prophet is thought to haue prophecied about Iosias time after the destruction of the kingdome of Israell for all prophets which mention not that kingdome it is like thē came after The principal scope of the prophet is to bring the Iewes to repentance by laying before them all the great danger they were in the great wrath of God kindled against them which did appeare not onely in the famine which now had wasted strangely the whole land but was like anon after to be yet more seene in bloodie warres if they humbled not themselues speedily in sackecloth and ashes Hee warneth them to turne to GOD in trueth of repentance and to mourne humblie before God for their sinnes because the Lorde hath now strangly visited and consumed them with a famine which they must not impute to fortune motion of planets aspect of starres strange constellations c. but they must lift vp their eyes aboue all these and looke vpon the high and iust iudgment of God who because of their sinnes hath sent first an host of weake wormes to famish and consume them the palmer worme the grashopper the canker worme the caterpiller what is the end of all this vers 14. Girde your selues and lament O yee priests c. sanctifie a fast call a solemne dissemblie If this famme yet cannot awake you nor moue you saith the prophet beholde I will bring vpon you a greater plague the Babilonians and the Chaldeans Chapter 2. Verse 12. vers 15. a fierce a bloodie and cruell nation they shall deuoure you Wherefore againe I warne you expresse yet your repentance more humbly before God vers 28. Chapt. 3. See Amos chap 9.23 Mich. 7.8 turne vnto God and let your hearts bee rent c. and signifie also your sorrowe for sinne and true humiliation before GOD in a publike fast and in a solemne assembly so doing the Lord shal graunt you plentie of blessings against famine strength against your enemies and spirituall comforts in Iesus Christ Place this Table betweene folio 50. and 51. In this portion of this holy prophecie contained in these 7. verses of the 2. chap. vers 12.13.14.15.16.17.18 we may cōsider principallie two things 1. How he exhorteth all the people of the Iewes generally to repentance verse 12. and 13. and heere obserue 3. branches 1. That they must repent in trueth without hypocrisie and to this end he biddeth them To turne to God with all their heart renting their hearts 2. How this repentance must be testified 1. By fasting and abstinence 2. By weeping and mourning 3. The reasons to moue them to repentance are these 1. God is 1. Gratious 2. Mercifull 3. Slow to anger 4. Of great kindnes 5. Repenting him of euill 2. The penitent shall surely receiue a blessing vers 14. 2. How he prescribeth a forme of publike humiliation vnto Gods people wherein wee may obserue these poynts 1. What preparation is to bee vsed before a general fast wherin the Prophet requireth these 4. things 1. That a trumpet be sounded in a special manner to signifie the fast 2. The place must be appoynted in Sion and so in all the cities of Iudah 3. The people must be sanctified prepared for this holy exercise 4. The solemne daye must bee published 2. What persons must be assembled in this generall fast 1. The Prophet answereth in generall All the people All the congregation 2. He nūbreth all these specials 1. The elders must not bee exempted for age 2. The babes must not be excepted for their infancie 3. The bride and bridegrome for their mirth time 4. The priests must be presidents for
all the congregation 3. When the congregation is gathered what is to be done 1. The people yōg and olde must vers 16.17 1. Mourne and weepe 2. They must fast 3. They must all assent in prayer with the priests 2. The priests must principally in this action 1. Weepe and mourne for Gods people 2. Pray earnestly for the Church of God 4. What good effect and happie issue this solemne fast humiliation of the faithful shal haue 1. The Lord will be carefull ielous ouer his people vers 18. 2. The L. wil spare his people and end their afflictions Ioel. chap. 2. vers 12. Therefore also now the Lorde saith turne you vnto mee with all your heart and with fasting and with weeping and with mourning THerfore also now As if the prophet said Sense I haue now taught you sufficiently the causes of your miserie first of that great dearth and famin which hath wasted al your store greatly weakned the whole land you haue heard that your sinnes were the cause of all that euil but you would not harken not beleeue Now I come againe the second time and I tel you how the Lord hath determined alreadie to bringe vpon you a merciles bloudie people Wherefore rent your hearts with sorrow for sinnes past and testifie your vnfained repentance by fasting weeping and mourning 1 This v. teacheth vs Doctrine how the holy prophets did carefully watch and obserue their times occasions and other circumstances when where and how they might best speake vnto a dead hearted people The wicked will not heare till their corrections come So did Azariah the prophet watch his time to call vpon Asa and all Iudah to reforme the church of God in their daies for when Asa had gotten a wonderfull victorie by Gods free grace mercie then Azariah moued by gods spirit spake these words The Lord is with you while you be with him 2. Chro. 15. v. 2 3 4 5. and if you seeke him he wil be found of you but if you forsake him he will forsake you then hee sheweth them their capitall sinnes Now for a long season Israell hath beene without the true God and without priest to teach and whithout lawe i. Looke vnto it O king and O ye people of Iudah The three speciall pillers of the Church and common-wealth you haue wanted for a long time the maine greate pillers of your common welth therefore no maruell though your kingdome were so in daunger of ruine and destruction 2. This v. teacheth vs that all the time the Lord threatneth vs til his iudgements be executed Passe not the acceptable time for that is dangerous now is the time when he speaketh by his holy word and chastisements Reuel 9.20 Esa 55.6 Hebr. 3.12.13 is the time wherein the Lord calleth vs to repentance and therefore most carefully to be regarded as the Lords acceptable time and as the daie wherein God offereth vnto vs saluation 2. Cor. 6.1.2 Es 49.8 3. This verse teacheth vs what true repentance is namely a conuersion vnto God with all the heart The Lord will not be serued by parts or by halfes but with all the hart the Lord wil not part stakes with the diuel the world the flesh no more thē with Baal he is God alone must haue the whole heart This is it the law commandeth and Christ requireth all the heart al the soule all our strength al our thoughts to loue worship and serue him Deut. 6.5 Luke 10.27 chap. 14.26 The holy spirit giues the good K. Iofias this cōmendation * The minde discourseth disputeth the soule desireth the heart lodgeth and embraceth c. 2. King 25.25 He turned to God with all his heart with al his soule with all his might according to al the lawe of Moses When we do God any seruice he would haue vs to doe it with such cheerefulnes as that no part of vs within or without sit idle we must thē straine all parts and speciallie these here mentioned the heart soule mind his great chambers wherein he doth erect and set vp his throne and kingdome 4. Wee be taught that fasting is an holy exercise very needefull and profitable to testifie our conuersion and repentance as is afore shewed 5. This verse teacheth vs how the holy saints testified also their vnfained repentance and conuersion vnto God by weeping and mourning and how that when they humbled themselues in their fasts priuate or publique they did expresse their vnfained sorrow for sinne by weeping and mourning And surely fasting will drawe vs to a more earnest searching fight and feeling of our owne vnworthines and so to a deeper sorrow and mourning for sinne for which cause the exercise which the other Euangelists call fasting Compare Mark 2.20 Luk. 5.35 Matth. 9.15 S. Matthew cals mourning Because that must leade vs vnto this We haue many notable examples and presidents of the saints Chap. 8.9.10 to teach vs how weeping mourning follow fasting The people in Nehemias time when they humbled themselues in fasting wept and mourned so exceedingly for their sinnes that the noble captaine by much intreating could not stay their weeping So the Leuites which preached in euerie congregation for the whole multitude was deuided into diuerse assemblies called vpon the people to cease weeping and mourning Verse 11. 1. Sam. 6.6 And in Samuels time the people fasting and mourning for their sinnes wept so much that they are saide to haue drawne whole buckers of water which the depth of their sorrow for their sinnes the anger of God against them had ministred We reade often of Dauids teares 2. Sam. 3.31.32 So likewise of Christes weeping Luke 19.41 Iohn 11. but of his laughter neuer 2. Kin. 8.12.11 Act. 20.30 Phil. 3.18 Hezekiah wept and mourned 2. King 20.1.2.3 so did Elisha to Hazael and Paul at Miletum because they did foresee the euils which were to come vpon the Church of God And Ioseph wept often being occasioned by his brethren Luk. 23.62 Luk. 7.38 Genesis 50.17 43.30.45.1.2.14 Peter in his conuersion wept bitterly and Maries teares were so many 2. Kin. 22.19 that she is sayd to haue washed Christs feete with weeping Iosias heart melted and wept before the Lord for his owne sinnes and the sins of his people And the Psalmist sweetely teacheth what ioy followeth all the crosses of the faithfull The teares of the faithfull haue a happie end if with ioynt hearts they weepe and mourne and cry vnto God Psalm 126. vers 5.6 They that sow in teares shall reape in ioy they went weeping and carried pretious seede but they shall returne with ioy and bring their sheaues And thus wee see how the faithfull can shed teares plentifully for good causes which assuredly are neuer lost on the groūd Psalm 56. ve 8. but bee registred with the Lord and preserued as in his bottels 1. Quest Doe the godly weepe for themselues
the number of them all That is 7. sacrifices for his seuen sonnes howbeit some will haue 3. more for the 3. daughters the matter is not great The sacrifices which he offered were burnt sacrifices hee spared no cost in his seruice and worship of God Holocauflum what for this kinde of sacrifice was all consumed in fire vnto God signifying in respect of Christ that hee should bee an offering and a sacrifice of a sweete smelling sauour vnto God Ephes 5.2 Heb. 10.8.9.10.11.12 Iob. 42.8 And in respect of our selues that we please not God before we offer vp and consecrate our selues bodies and soules Psal 103.1.2.3.4 and all that is within vs by and through Iesus Christ vnto gods seruice and worship Rom. 12.1 2 3.1 Thes 5.23 Mark 12 33. Q. But here it may be demanded whether these burnt offrings were knowen before the lawe A. It is not to be doubted the seruice written in the books of Moses and commaunded in Sinai was prescribed of God and knowen for the sustance and principall parts of it of the fathers from the beginning of the world They had their priestes and prophets Gen. 4 4. Heb. 11.4 The best thinges must be offered vnto God Gen. 8.20 Iude vers 14. and their sacrifices for Habell is sayd to offer a burnt offering vnto God of the first fruites of his sheepe euen the fattest of them Againe in the time of the great deluge they knew a distinction and difference of cleane and vncleane beasts that is as a learned interpreter saith right well of such beastes as might be offered and not bee offered in sacrifice vnto God for Noah is said euen then to offer a burnt offring vnto God Gen. 8.21.22 But all this order of Gods worship and seruice then not written nor Iobs time also which followed was afterwardes more fully manifested and reuealed in Sinai and written that Gods people might no more decline from the pure worship of God vnto superstition and false wil-worship And yet howe harde is it to bridle the diuelish witte of man but that still they will worshippe either false gods or the true God in a false manner after mans inuention Wherfore here is a most high commendation of Iob that hauing not the worde written but the knowledge of God and his worship by tradition and reuelation Iob. 42.5 yet did he not decline from the true seruice and worship of God Sense 1. Cor. 13.5 For Iob sayd that is Iob thought within himselfe It may be my sonnes haue sinned Loue is not suspicious thinketh no euill yet notwithstanding loue is watchfull Iob had no manifest cause iustlie to suspect euill in his children yet because of the libertie that commonly is vsed in banquettings he feareth lest by infirmitie they might fall therefore as a wise and a carefull father hee makes all speed to pacifie the Lords wrath with a sacrifice And blessed God that is cursed God or blasphemed god or thought any wicked thoughts or intēded any way to dishonour God The Lorde would haue his people to be so farre from blaspheming and taking of Gods name in vaine Note that albeit they had a proper word wherby they could expresse this yet had they rather vse another which did not so sound in the euill part So they vse this worde of blessing which because it is of contrary signification Barak we may the better know what the sense is and what is intended This maner of speaking is vsed often 1 King 21 13 and in this chapter againe verse 11 chap. 2 verse 9. In their heart That is at leastwise inwardly in their hearts and mindes if not more But if Iob had knowen it otherwise he would soone haue broken all their feasting and would haue turned all their mirth by sharpe correction into bitter mourning And thus did Iob all those daies That is hee did offer the aforesayde burnt offring alwayes when his children thus feasted how often soeuer they thus banquetted in the yeare 1. The first thing to be obserued here in Iobs example Doctrine is how carefully he doth watch his good time for holy exercises and of al times delights most in the morning Reasons to moue vs to followe Iob herein are many 1. The example of the whole church in general both of the Iewes and of the Gentiles The morning the best time for Gods seruice Psal 5.3 psal 55.17 They had their morning and euening sacrifices God commanded them to consecrate the first fruites of the day for his worship and seruice 2. The examples of all holy religious men as Dauid alwaies Heare my voice in the morning O Lorde for in the morning will I direct me vnto thee and I will waite 3. It is a time when the soule and all faculties thereof when the body and all senses and partes thereof are most fresh and most strong because of the nights rest and therefore best able to performe any dutie to God or man 4. For the morning is a time wherein the worlde and the affaires of this life haue not forestallen and preoccupied our senses our hearts minds affections c. therefore most fit then are we and able to performe any spirituall seruice vnto God 5. It is the first part of the day and therefore the best part and most worthie to bee consecrate vnto God 2. We bee taught here also how to sanctifie our selues and our families that is to prepare our selues with al reuerence to the holy assemblies to offer vp our spirituall seruice and sacrifices vnto God Had they neede in elder times of such preparation by prayer fasting c. to come reuerently to the Sanctuary of God Of preparatiō before we come vnto Gods church and haue not wee as well as they no doubt we haue greater cause for that al our seruice is more spirituall and we haue greater graces and greater meanes of faith and knowledge offered vs in the Gospell Iob hath his children in great obedience he sends vnto them that is his care they prepare themselues with all subiection and reuerence A blessed father godly children The great loue and obedience of Iobs Children happie children which haue such a father Adam Noah Abraham and Isaac could not so rule two or three as Iob could ten 3. In their sacrifices they were put in minde of many things for the confirmation of their faith and repentance 1. The killing of the beast put them in minde what death they deserued 2. The bloud shed in sacrifice put them in minde of the bloud shedding of the Sonne of God 3. The fire consuming it signifieth the fire of Gods iudgement teaching vs how Iesus Christ hath past through such a fire wherein we had been consumed to nothing by reason of our sinnes if hee had not past for vs as a blessed sacrifice most acceptable and sufficient that could not bee consumed 4. What moued religious Iob to bee thus earnest so
one drowned in the waters must be thought then to bee damned And the like iudgement is there of millions of Gods faithfull people which perish in warres famine and pestilence The world is readie to iudge most hardly of them vpon whom some strange iudgements fall euen when themselues bee greater sinners and without repentance like to fare worse then they whome they iudge to bee in hell Luk. 13.2 3.4.5 * In what maner Sathan proceeds by witches to deceiue vnbeleeuers Mark here wisely how the Lord doth open and discouer vnto vs that horrible mystery of iniquitie which is in witchcraft 2. We learne here againe what power the wicked spirits haue being let loose against vs to stirre vp dangerous windes and tempestes They are marueilous artificial and strong to worke in the elements and to breed meteors of all sortes and in all partes of the ayre The common people say being taught of witches for Gods truth they know not in great windes and tempestes The deuils bee coniured some wicked spirits are abroad They speake the truth but not truely but wickedly and superstitiously for then they vnderstand all such things fall out by meanes of witches and by vertue of their artes whereas here you see the contrary the Lord decrees and sendes Sathan to worke all these things So Sathan being sent of * Tempests do much good in clensing the aire much hurt by sea and by land for the Lord sends Sathan in thē to chasten his people and to plague his enemies God as here wee manifestly doe behold perswades first his witches that he can stirre vp tempestes by sea and by land of his owne absolute power And the witches they beleeue his lies and serue him in all his ceremonies Secondly the witches being first most be witched themselues they then perswade vnbeleeuers also that these wicked spirites flie abroade by vertue of their inchauntments coniurations characters c. So the common people being besotted and bewitched doe hunt after wizards and some adore Sathan himselfe as Saul hath done 3. Now I trust we be here sufficiently instructed of the Lord how many seruants how many organes and instruments how many engines Sathan could stirre vp against vs and how manie waies destroy vs Mille artes mille nocendi modos if God gaue vs ouer into his hands All wicked sinners vpon earth the Lordes greatest enemies are greatly indebted and bound vnto God for their preseruation What power Sathan hath to bring all men to death the wicked to hell in a moment if God did permit him for in one moment of time would Sathan bring them to hell if the Lord did not restraine and cut short the rage of wicked spirits how much more the saints and faithfull people are bound to be thankfull for against them all wicked spirits haue conspired and vowed as it were their destruction If the Sabees the first robbers had continued in all this worke and in the last place had murdered all his children the calamitie would not so neerely haue touched or amazed Iobs heart But now when he seeth besides theeues and robbers a strange fire and a fearefull tempest to rush altogether vpon him as from heauen he must here thinke God hath decreed Iob seeth as it were heauen earth against him men and Angels haue conspired his destruction and so no doubt be neere hand plunged in despaire 1. Let vs make good vse of all Iobs temptations for first God no doubt here meanes to seale and to confirme vnto vs all the promises of his prouidence and protection to all the faithfull Make vse of all Iobs temptations giuing vs the sight and experience of them in one man that we should not doubt but that he will bee as good as his worde vnto all that doe beleeue in him Ob. But I am a fraile man and can expect no such things as Iob c. A. 1. All the holy ones had their infirmities and sinnes in like manner Abraham Isaac Iacob Dauid and Iob himselfe 2. When God sayd to Abraham I wil be thy God and the God of thy seede c. I will bee thy rocke were these promises made vnto 2. or 3. or vnto the faithfull throughout all generations No doubt to all wherefore let vs striue by a liuely faith to apprehend them and by continuall supplication vnto the Father of lightes with whome there is no shadowe of chaunge let vs laboure to renue strength against all newe and strange temptations which shall come vpon vs in this life Iam. 1.17.18 * Whatsoeuer euils fall vpon thee whatsoeuer instrumēts rise vp against thee first looke vpon Gods decree prouidence next fall downe and worshippe 2. Cor. 12.7 Pro. 24.10 Remember here how many waies Gods child may be beaten and buffeted of Sathan in this world and that by a speciall commission from God and yet bee as highly in Gods fauour as before The Apostle Paul was no lesse beloued of God when the messenger of Sathan was sent to buffet him then before nay he sayth God sent him for his good c. 3. Where Sathan is let loose against thee to rob thee of Gods blessings let it not amaze thee or confound thee or cause thee to flie vnto vnlawfull meanes distrusting the protection of the alwightie but crie mightily vnto God vt supra Vers 20. Then Iob arose and rent his garmentes and shaued his head and fell downe vpon the ground and * Or bowed himselfe or humbled himselfe meaning to worship God worshipped Here begins the fourth and last part of this chapter Here wee haue to consider of two things 1. Iobs humiliation wherein appeares 1. His repentance 2. His faith which is cōfirmed with patience 1. By Prayer worshipping God ver 20. 2. By two speciall arguments ver 21. 3. By thanksgiuing ve 21 2. His commendation verse 22. Then Iob arose To arise is a phrase in Hebrue which signifieth to beginne any worke q. d. Iob whether hee sate or stoode in his house he receiued the first the second and third message howsoeuer with some griefe of mind yet with great quietnes of spirite and patience till the last message came concerning the most terrible destruction of his sweete children Then began he to stirre vp himselfe to prayer and humiliation And rent his garments shaued his head The Lord cares not for the renting of the clothes he will haue the hearte rent Ioel. 2.16 Mica 1. ver 16. Deut. 14.1 These were vsuall signes of great sorrow mourning in those times and countries but the Lord forbade them afterwards in his lawe wee see the like in Iobs friends cap. 2.12 In Iacob for Ioseph Gen. 37.34 The prophet Micahtels Iudah and Israel of their destruction and bids them lament Make thee bald and shaue thee for thy delicate children enlarge thy baldnes as the eagle for they are gone into captiuitie from thee That is doe as the Gentiles doe in the like
case for thou delightest to follow them in their manners contrarie to the lawe of God He fell downe worshipped That is he worshipped God the same worde is vsed Gen. 22.5 Venishtacaueh Exod. 20.5 loe Tishtachaueh of Shachak to bow or to be humbled Hee humbled himselfe in great sorrow and lamentation preparing himselfe to worship God c. First here we haue set before vs the wonderfull grace Doctrine faith and patience of this man of God Iobs plagues driue him not from God but cause him to drawe more nere and to cast himselfe downe at Gods feete that he might bee a noble president for all Gods people throughout all generations He hard with great quietnes of minde the first second and third message the fourth greatly humbled him indeed yet so as it caused him not to goe from the Lorde but to draw more neere vnto him according to the Lords charge often Psalm 50.14.15 We see the wicked if they lose but a crum of their great substance what a rage they are in yea some soone broken witted and broken hearted for that this beastly carnall sorrow breeds death of bodie and soule Examples cleere this point Nabal that foolish worldling according to his name 2. Cor. 7.9.10 so was his heart for a handfull of his wealth which he knew not to be lost but in his bad iudgement mispent it is sayd 1. Sam. 25.37 his hart died within him and he was like a stone And Achab could be sicke because he could not vniustly and wrongfully get another mans possession 1. King 21.5 The wicked in extremities ether break heart wit c. or seeke vnlawfull means He lay vpon his bed and turned his face and would eate no bread And in this case the wicked are so disquieted alwaies that they will to witches roundly as did Saul and worship the deuill himselfe for the vaine trash of this life Nabuchadnezzar when his heart was disquieted hee thought best ease was by sorcerers The afflictions of the faithful Dan. 2.2 euen so did Pharaoh also hee sought his inchaunters and the more afflictions the worse was he and the more hardned in his heart Exod. 6.7.8.9.10 chap. * The sunne softens the waxe and hardens the claye Gen. 37.35 2. Sam. 18.33 We must mourne for our deare freinds departed but we must not followe the pagans in mourning for the dead The godly they beare much in their miseries and are bettered by their chastisementes but none comparable vnto Iob for patience The afflictions of the faithfull and how by faith they beare the crosse read Heb. 11. 2. Cor. 11.23.30 2. Mourning for the dead is lawfull but we must not mourne as the Gentiles nor follow their manners in shauings and cuttings of the hayre launcing of the bodie c. for the first wee haue both Christes precept mourne with them that mourne bee of like affection one toward another and the practise of the faithfull in all ages 1. The fathers all mourned for the dead a certaine time and buried them honorablie and carefully in all ages And Iob here in his mourning did as a louing Lorde and master and as a tender hearted father hee shewed his loue to God and man his loue to God in his humiliation worship his loue to his seruaunts and deere children in mourning for the losse of them The stonie harted Stoickes which speake against these affections speake against nature and the God of nature Our Lord Christ in his owne most sacred person giues vs herein a most noble president mourning for Ierusalem Luke 19. and weeping for his good friend Lazarus Ioh. 11. To be short if we be smitten with any of the Lords chastisements if wee mourne not Ieremy sayth flatly wee bee obstinate sinners Thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne For the second poynt 2. The people of God must not follow the ceremonies and practises of the Pagans and Gentiles neither in their mirth nor in their mourning neither must wee exceede in mirth or mourning as they doe For the wicked know no measure in mirth nor haue any hope in mourning 1. Thess 4.13 Iob the holy seruant of God did follow the people of those East parts in their mourning hee did as they did and according to his knowledge in those times We be all very prompt and readie to follow in outwarde life the manners of other men bee they neuer so wicked Neuer was this apish imitatiō of examples more seene in the world then at this day But let vs first heare God speaking of this argument Deut. 14.1 The Gentiles did exceede in mourning Ioseph and his brethren mourne for their father Iacob 40 dayes but the egyptians 70. Gen. 50.2 3. Ye shall not cut your selues nor make you any baldnes betweene your eyes for the dead Leuit. 19.27.28 Ye shall not cut round the sides of your heads neither shalt thou marre the tuffes of thy bearde ye shall not out your flesh for the dead nor make any print of marke vpon you I am the Lord. The Gentiles when they mourned for their dead that they might be seene to mourne first they rent their garments secondly shaued their heads and misfigured their beards and faces thirdly in signe of great sorrow and that they might bee more plentifull in teares How the Gentiles mourned for the dead they cut and launced themselues These ceremonies and rites of the Pagans the holy Ghost in the law forbiddeth lest his people should fashion and misfigure themselues like the Gentiles and so learne also their superstition Examples of these practises we may finde many some in Gods booke The hypocriticall Iewes when they fasted they lookt sowre and did disfigure their faces that they might bee seene and noted of men The priests of Baal crying for helpe against Elias of their false God 1. Kin. 18.27.28 first they are sayd to leape vpon the altar 2. they cry loude 3. they cut themselues as their manner was with kniues and launces till the bloud gushed out vpon them So did Cybels priests wound and launce themselues to shew their zeale and if all that serued not to moue Sathan in this idolatrie they added the fourth ceremonie and they offred in sacrifice their sonnes daughters as sayth the Psalmist vnto diuels These things the Lord forbiddeth his people carefully in his holy lawes Deuter. Iob hauing in his time no such light of God to guide him in these ceremonies followed the Gentiles in parte in that custome of shauing the head but hee thought the launcing and cutting of his flesh no doubt to be against nature and against God and therefore albeit he deeply sorrowed and had as great cause of sorrow as euer had Iew or Gentile in this world yet he abstaineth from this wicked and diuellish practise of the Pagans
may seeme vnto the world that the Sabeans and Chaldeans fire tempest haue only wrought against me spoyled and robbed me of all my substance yet I know and am well assured that my God had the speciall and chiefe hand in al these calamities which are fallen vpon me These wicked instruments were sent from him and stirred vp by Sathan against mee The diuell hath a purpose herein no doubt to destroy me but the Lord notwithstanding all this correction loueth me as deerely as euer he did before I will rest vpon him his secret purpose I know not only this I knowe hee may iustly take away that which he hath geuen or rather lent me with his owne hand Blessed be the name of the Lord. The Lord be blessed for all his workes and his name is wonderfull I must neuer forget to magnifie his name as for all his benefits past the long rest peace and prosperitie I haue enioyed for many yeares so for his fatherlie correction present vpon me For howsoeuer yet I can not see the cause of these strange afflictions yet I trust all shall turne vnto my good in the end Doctrine 1. First where wee see Iob in his most extreme miserie to haue not onely thought well of the Lord and of his prouidence but also to haue sent foorth from a good heart as from a good fountaine most comfortable speeches and good testimonies of his holy faith for it is sayd hee spake with his mouth all these words of this verseful of faith and humiliation we see how farre hee is from the carnall desperate wretches in the worlde which either keepe a dead silence vnto themselues in their sorrowes as did Nabal whose heart was dead as a stone and Achab in his passions was like affected or else they burst out into most horrible cursed blasphemies against God and man as wee see in Cain and a number of his companions at this daye 2. King 21.5 Reuel 16.8.9.11 * Iob in his afflictions doth shew his faith in speaking cheerefully to God in prayer and thanksgiuing the wicked rather are dead and broken hearted or blaspheme God and men for when the wicked are tormented as was prophecied They boyle in great anger and blaspheme the God of heauen for their paines and for their sores and repent not of their workes But Iob vnder the crosse he desired to comforte himselfe in prayer vnto God and with good speeches vnto men For he desired to instruct such friends as were left him in the great doctrine of Gods prouidence that they might learne to rest patiently vpon God in their afflictions a good signe of faith and grace to see men speake cheerefully and with good hearts vpon their bed of sorrowe and sicknes the wicked bee lumpish and mute or worse Psal 6. 38. 2. We learne how Iob desireth to comfort his hart and to confirme his faith with two speciall arguments Iobs heart and affections not set vpon his substance Psal 62.10 which are marueilous effectuall to worke in vs if any thing may in the day of our miserie The first is the consideration of our natiuitie of our birth day and the second is the consideration of the day and houre of our death The Apostle to Timoth. thinkes these arguments to bee effectuall and speciall bands to binde vs and keepe vs in all the waies of true godlines We must not plead against God for taking away his owne blessings from vs. Hee sheweth what moues the godly man to be content with that he hath namely this hee remembers his birth and his death often and how that nothing brought we into this worlde nothing shall wee carry out of this world The Psalmist is of this iudgement that this argument will make a man wise in Gods feare Psal 90.12 hauing shewed the shortnes of our life verse 10. and the power of Gods wrath verse 11. Teach vs to number our daies sayth he to remember our beginning and ending that we may apply our hearts to wisedome The Lord willeth vs to record often what shal be the end of the wicked 1. Pet. 4.17 Psalm 73.15.16 for this is a good spurre also to obedience But a speciall motiue to Gods people is the dissolution of the whole frame of heauen and earth in the ende of the worlde By this argument the Apostles exhort often 1. Pet. 4.7 2. Pet. 3.10.15 Titus 2.11.12.13 Our first entrance into the world was in nakednes miserie sinne and shame And in the ende of our daies follow these things death iudgement hell and damnation on the one hand heauen and saluation euerlasting on the other hand If these two argumentes then can not moue thee nothing shall perswade thee 3. Plinie a naturall man writing of mans natiuitie Prooemio 7. lib. n. hist doth exclaime bitterly against nature or rather the God of nature his wordes bee these Nature saith he is a stepmother vnto man but friendly vnto all other beastes clothing them all in their kinde some with shels some with barkes some with hides some with bristles some with haire some with feathers some with winges some with scales some with wooll from the colde of winter and heate of sommer but man onely is cast forth naked vpon the bare ground in the day of his natiuitie Rom. 5.12 Gen. 3. A. This prophane writer is vtterly ignorant of the originall corruption and fall of man and how the first Adam hath brought a curse vpon himselfe and all creatures For his apostasie hath not onely spoyled him of his imperiall crowne and dignitie but also all his progenie and posteritie which like their first parents are sent forth naked into the worlde yea heauen and earth testifie the great wrath of God for that sinne and all creatures shall grone for it to the worldes ende Rom. 8. Againe this pagane blasphemes in this speech against nature or the God of nature for he is most iust in all his workes Rom. 1. To bee short mans case in regard of this life is farre better then the beasts for he hath choice of things to couer him but the bruite beastes must content themselues with one garment or none at all 4. We learne of Iob that which our Sauiour caâ—efullie warneth vs to take heed That if riches doe increase wee set not our hearts vpon them and that wee labour to bee rich in God Iobs patience in the losse of all his wealth appeareth plainely in that his heart affections were not fastned to the drossie fraile things of this life He thought it no iniurie as the greatest part of all rich men doe that the Lord should take his owne againe from him For hee saith all his substance came of Gods meere liberalitie and goodnes Now theÌ„ by good reason he may cal for his own at his pleasure wee may not nor ought not to holde plea with that God for anything hee doth which feedeth vs euery day of his owne free goodnes and gracious
end to another no place free all ouer his bodie hand head and foote Vers 8. And he tooke a * Or potshard shell to * Scratch rub himselfe and as yet he sate downe in the ashes This verse containeth two arguments which tend to shew 1. The greatnes of his miserie he had no more to ease him but himselfe no instrument but a shell or potsheard 2. His courage and constancie still he continued in his humiliation faithfull And he tooke a shell That is his paine was so great in all parts and his very finger ends that he could no way ease his itching and venemous sores but with a shell or potsherd insteed of nayles To rub himselfe That is he had no helpe of any other but himselfe So doth Dauid complaine Psal 38. Surely that good man was often sicke of greuous diseases for all friends did loath to come neere and could hardly abide to see him for hee complaines chap. 19. 13. He hath remoued my brethren farre from me and also mine acquaintance were strangers vnto me My neighbours haue forsaken me my familiars haue forgotten me They that dwell in mine house and my maids tooke me for a stranger for I was a stranger in their sight I called my seruant but he would not answer though I prayed him with my mouth my breath was strange vnto my wife though I prayed her for the childrens sake of mine owne bodie so 18. 19. verse And as yet he sate downe in the ashes that is as yet hee mourned and humbled himselfe as before chapter 1. 20. Into what a heauie pickle the Lord may bring vs in a moment whē we florish best on earth 1. Here let vs learne in all prosperitie to humble our selues for howsoeuer we prosper liue daintily and smell sweetly in the worlde the Lord can if hee giue Sathan the bridle neuer so little soone make vs filthie sowre and lothsome vnto our best friends euen to her that lyeth in thy bosome euen lothsome to thine owne selfe So did hee cast downe Herod from the top of his pride suddenly to bee eaten of wormes Acts 12.23 so Beltashar Dan. 5.7 So Nabuchadnerzzar with all his pompe This is a most heauie state and condition for Gods good child to be forsaken of his best friends which seemed so religious and so faithfull vnto him as he complaineth chap. 19. 19. All my secret friends abhorred me they whome J loued are turned against me The like heauie state wee read that Dauid fell into once or twise For in the 38. Psalme hauing symptomes of a most dangerous disease from the beginning to the 11. verse there hee sayth My louers and my friends stand aside from my plague and my kinsmen stand a farre off 2. Note how still this holy man hauing lost all outward helpe and comfort he thinks nothing yet better for him then to humble himselfe and still to worshippe God religiously Here must bee a good sound heart and faith Here is a strong faith that seeing nothing but signes of anger yet stil doth rest in God that seeing no outwarde signe of Gods fauour seeing all friends forsake him as an hypocrite yet still hee beleeues still hee hopes and hanges vpon the Lord. Here appeares that the words were not fained which afterward he spake chap. 13. 15. Loe though he slay me yet will J trust in him and I will reproue my waies in his sight Iob fights against all his owne affections and striues to ouercome them The wicked being scorched with such a venemous inflamation would rore and the best men would grone woefully Iob. 19.25.27 and to captiuate his soule a quiet prisoner vnto the Lord. Hee sets no great store by this present life he hath euē renounced himselfe and his owne will and doth as it were speake vnto the Lorde doe thy pleasure with me beate mee and bruse mee as small as this dust yet will I trust in thee nay turne mee to the very dust when it shall please thee for I know my redeemer liueth and that I shall rise againe and see him with these eyes Verse 9. Then said his wife vnto him Dost thou continue yet in thine * Bethumatheka vprightnes * Barek blesse God and die DOest thou continue in thine vprightnes That is doest thou yet continue silent as if thou werest a sound man art thou nothing mooued with this horrible calamitie or hast thou not a dead and a benummed conscience and canst not feel nor see by thine hypocrisie by most euident signes of Gods wrath vpon thee Blesse God and die That is be not silent man but humbly confesse before God thine ignorance folly and hypocrisie for God assuredly is angrie with thee so giue God the glory and haue care that now thou maist die in a true faith and vnfained repentance This is it was spoken to men in miserie or appointed to die as malefactors as Iosh 7.19 Ioshua speakes to Achan wordes to the like effect My sonne I beseech thee giue glory to the Lord God of Israell and make confession vnto him and shew me now what thou hast done q.d. These torments can not proceed but from an angrie God Thou hast assuredly prouoked Gods wrath with some close sinnes of hypocrisie otherwise we could neuer haue suffered all this losse of our substance and children and nowe thou art so deadly wounded in thine owne bodie * I thinke she is of the same iudgmēt with his friends which came to visite him wherefore confesse thine hypocrisie giue glory vnto God and so depart in faith and repentance Thou seemest to cary within thee a frosen heart so silent It is not like that this woman the mother of so good a familie should be so void of religion 2. humanity and 3. common sense as to bid Iob curse or blaspheme God That cannot be the meaning of these words in this place for it cannot be that she durst bee her selfe such an open enemie vnto God 4. This speech were vaine to him This is the greatest torment that Iob hath yet borne 1. Let all men here learne to take heed of Sathan euen then when they seeme they would doe good Iobs wife like as all his friends was in this great error that all great calamities did euer proceed from Gods great wrath and anger Pro. 25.11 A word spokē in his place is like apples of golde and pictures of siluer By good words the holy Ghost both breeds and confirmes faith for this cause are they so vehement in disputation against Iob still concluding him an hypocrite that they might driue him to repentance to escape Gods wrath but Satans purpose was by their hot speeches to driue him to desperation Nowe his wife makes a faire preface for this purpose therefore Sathan begins with her for he is wel acquainted with the weaknes of this sexe and how fit they be to intrap and deceiue others againe no iniuries so gall vs as those which