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A03464	The Christian exercise of fasting, priuate and publike plainly set forth by testimonies of holy Scriptures, and also of old and late writers: wherein is shewed how religious families priuatly, and the congregations publikely, haue humbled themselues before almightie God, making vse of iudgements past, auoyding euils present, and preuenting future calamities, &c. Together with sundrie abuses of fasting in three generations of hypocrites: the first in the dayes of the prophets: the second in the dayes of Christ: the third in the dayes of Antichrist. Hereunto also are added some meditations on the 1. and 2. chapters of Iob, to comfort and instruct all such as be afflicted with any crosse, either inwardly in minde, or outwardly in bodie. By H. Holland, minister and preacher of Gods word.	Holland, Henry, 1555 or 6-1603.	1596 (1596)	STC 13586; ESTC S104147	181,008	249

forward and so early in his sacrifice hee feared least his children sonnes and daughters had offended God in feasting Where obserue these poynts First that in feasting the most religious may miscarry if they bee not circumspect either in deede or word or both if wise men here offend what shall wee thinke of the wicked which like beasts abuse themselues in all gluttonie and drunkennes surfetting and vncleannes of life 2. The care of godly parents ouer their children Iob knewe the sins of his children did in special manner highly displease God disgrace his profession shame religion offend the weake and open the mouthes of all idolaters to blaspheme against God and his Church Bad Children 1 Offend God 2. Offend his Church 3. Greeue good parents hearts 4. Cause enemies to blaspheme Gen. 34.10 Therefore he is marueilous watchfull lest his children offend For this cause Iacob because of his lewd sonnes complaineth You haue troubled me and made me stinke among the inhabitants of the lande 3. The gouernment of a familie will soone lay open any man whether he bee religious or irreligious wise or foolish and therefore the holy spirit maketh it an argument to choose a good Minister by 1. Tim. 3.4 One that can rule his owne house will hauing children vnder obedience with all reuerence Cleane contrary the feare of wicked and foolish parents is not for the sinnes of their children but for the wants of their children Old Ely is greatly noted and punished for example as a bad father for his two graceles sonnes the wicked fist Hophni and the brasen faced Phinehas both godles and prophane 1. Sam. 1.12 for whoredome and vncleannes and Ely the father knew all and feared little Iob knew nothing by his sonnes and feared much For intolerable sinnes his chastisement was but a gentle checke vers 23. My sonnes why doe you such things For this cause hee receiued this answer from the Lord vers 30. Them that honor me will I honor and they that despise me shall be despised Afterwards his sonnes were slaine and he brake his neck 1. Sam. 4.17.18 And this also was Dauids sinne and hee smarted for it 2. Sam. 16. vers 17. 1. King 1. vers 5.6 4. The holy Ghost yet further commendeth vnto vs Iobs religious care ouer his childrens liues in that knowing nothing euill in thē neither by sight nor by hearesay that they were any way wickedly bent to any open sin yet he feareth they might purpose thinke or speake some thing closely priuily and in their hearts desire that which might dishonour God For he sayth It may be my sonnes haue sinned in their * Swearing blaspheming a special marke of an impious and Godlesse man Eccle. 9.2 hearts blaspheming c. Parents and masters of our time are farre from Iobs feare for they will not feare open proude and intolerable sinnes and say it may bee our sonnes or seruants haue blasphemed broken the Sabboth c. but they suffer children and seruants to sinne priuily and openly and giue most vile examples of Atheisme pride whoredome and all vncleannes A wonderfull commendation of Iob that he is carefull not onely that they offend not the open eyes of men but also the secret eyes of God If he were so watchfull ouer his childrens sinnes hee was no doubt marueilous carefull for his owne heart and conscience as appeareth chap. 31. vers 7. and chap. 27. vers 6. * Wicked men swearers are not ashamed to say they loue the Lord because they haue him often in their mouthes so might witches wizards for none haue oftener the name of God good things in their mouthe Mine heart shall not reproue me of my dayes 5. Where Iob is sayd thus to worship God after al their feastings learne perseuerance in well doing and remember now his life hath testified his former commendation vers 1. to be iust If this man was so humbled as after wee see let vs that be so spotted beare it patiently when we be beaten worthily for our sinnes Vers 6. Now on a certaine * Or when such a daye was come day the sonnes of God came that they might stand before the Lord and Sathan came also among them THus farre concerning Iobs description c. a preface to the whole storie Now entreth in Sathan as one speciall actor of this tragicall storie which notwithstanding had a comicall and a happie ende Here beginneth the second part of this chapter which is continued to the 12. verse This part hath two branches the first is in the 6. and 7. verse where is shewed how the Angels good and euill are appoynted to stand and to serue the Lord for the execution of his will and when and where and how it pleaseth him The second branch is in the verse following to the 12. verse wherein first the Lord giueth his seruant Iob his iust commendation in a gracious manner vers 8. And secondly Sathan doth oppose himselfe against Iob vehemently accusing him of hypocrisie before the Lord with all his might vers 9. 10. 11. Now on a certaine day That is say some Sen●● when such a feast came or in one of these banketting dayes Sathan came among the good Angels c. Rabbins how they glose vpon this text Others say this was the first day of the yeare wherein the Lord did as it were vsually keepe court and take accounts of all things done the yeare past these bee the glosses of ridiculous and foolish Rabbins To be short by a certaine day here is ment that very time wherein it pleased the Lord to reueale his will and euerlasting decree vnto Sathan for Sathan himselfe knew it not before hee was sent of God to execute the same The sonnes of God In these words are vnderstood the holy Angels for wee haue the like 1. King 22.19 in the speech of Michah to Achab J saw the Lorde sit on his throne and all the host of heauen stood about him on his right hand and on his left hand and the Lord sayd who shall entise or perswade and deceiue Achab that he may goe and fall at Ramoth Gilead And one said on this manner and another on that manner Then there came foorth a spirit and stoode before the Lord and sayd I will entise him and the Lord sayd vnto him wherewith I will goe out and bee a false spirit in the mouth of all his prophets then he sayd thou shalt entise him and shalt also preuaile goe foorth and doe so The Angels haue many names in Scripture This name is common to them all with all the faithfull First Psal 82.6 Ephe. 1.21 for that their adoption and confirmation is by grace and through Iesus Christ for he alone is the naturall sonne of God secondly they haue this name because of the excellencie of their nature for they doe most resemble God our heauenly father So the faithful are called in many places Gen. 6.2 Rom. 8.14 Came. Naturall

THE CHRISTIAN EXERCISE OF FASTING PRIVATE AND PVBLIKE Plainly set forth by testimonies of holy Scriptures and also of old and late writers Wherein is shewed how religious families priuatly and the congregations publikely haue humbled themselues before almightie God making vse of iudgements past auoyding euils present and preuenting future calamities c. Together with sundrie abuses of fasting in three generations of hypocrites the first in the dayes of the Prophets the second in the dayes of Christ the third in the dayes of Antichrist Hereunto also are added some meditations on the 1. and 2. chapters of Iob to comfort and instruct all such as be afflicted with any crosse either inwardly in minde or outwardly in bodie By H. HOLLAND Minister and preacher of Gods word Psalm 141. vers 5. Let the righteous smite me for that is a benefit and let him reproue me and it shall be a pretious oyle that shall not breake mine head AT LONDON Printed by the Widow Orwin for William Young and are to be sold at his shop in Canon lane neere the great North-doore of Paules Church at the signe of the white Horse 1596. The principall poynts and questions handled in this booke 1. What kinds there be of fasting 2. What the religious fast is 3. How the religious abstinence is diuided into two branches 1. Priuate 2. Publike 4. What priuate fasting is 5. What the publike fast is 6. The corruption and abuse of fasting 7. Some obseruations vpon the 1. and 2. chapter of Iob. To the right worshipfull and his very Christian good friend master Robert Chester Esquier c. mercie and peace in Iesus Christ THe pure worship seruice of God right worshipfull hath two dangerous extremes superstition is the one impietie is the other The people of this age seeming wise to auoide the vnsauerie leauen of popish corruption are fallen asleepe in carnall securitie prophanenes If the prince of darknes had not so blinded men that they can not see the beautie of Gods house nor reape any comfort by his seruice this exercise of fasting should little need any letters of commendation For the booke of God so commendeth it in the practise of the Saints Patriarches Kings Prophets Apostles and Church stories in the fathers and seruaunts of God in all ages that I can thinke a man but meanely acquainted with Gods worshippe which doth not otherwhiles exercise himselfe herein This wil good Bucer testifie with me in these very words Bu●er de regno Christi lib. 1. cap. 12. Cum ieiunia Dominus ipse Apostoli tantoperè Ecclesiijs commendârunt de Christi certè spiritu regno gloriari non possunt qui omninò nulla seruant ieiunia That is Seeing the Lorde himselfe and his Apostles haue so commended fasting to the Churches surely they can not glory of Christes spirite and kingdome which fast not at all I haue endeuoured in this treatise to lay open this exercise to the vnderstanding of the simple in the best maner that I could I must look for many aduersaries for the greatest part hath euer declined from pietie to superstition and prophanenes Therefore right worshipfull I come vnto you for protection of Gods trueth being the more bolde to aske this fauour because I am so well assured of your loue thereunto and full resolution to defend the same with al your might during life Againe I haue nowe for many yeares knowen your Christian loue towards me for the truths sake I desire to testifie my hearts affection towardes you in the best manner that I can The most blessed spirit of Iesus Christ guide and gouerne your spirit keepe and comfort you and all yours Februarie 12. 1596. Yours assuredly euer to vse in Iesus Christ during life HENRY HOLLAND To the Christian Reader mercie and peace in Iesus Christ I Haue endeuoured in this treatise Christian Reader to lay open this argument of fasting plainly and truely according to the Scriptures First the religious abstinence is described next the branches of the same the priuat and the publike with their speciall notes and differences Thirdly I haue shewed what causes and reasons haue moued the faithfull to exercise themselues in the one and in the other The priuat fast is onely commended in the practise of the faithfull of all ages The publike is both commanded by precept and commended by practise and was both ordinary and extraordinary And first for the ordinarie we haue Gods great charge and law written 1. The 10. Leuit 23.27.16.29 day of the 7. moneth ye shall humble your soules 2. Ye shall doe no worke at all vers 29. and it shall be a feast of Kippurim a day of reconciliation Generall ordinary fast 4. throughout their dwellings vers 31. 5 an ordinance Leuit. 16.31 for euer The practise and obedience of this lawe wee haue noted Heb. 9.7 But into the second Tabernacle went the high priest alone once euery yeare c. that is this solemne day appoynted This law of a general ordinary fast for the Iewes may seeme to binde vs and might no doubt bee profitable for the Christiās vnder the Gospel if it were obserued The cause of this fast sayth one was that the wrath of God might not break out or being broken out that it might bee a meanes to returne it home againe the same cause remaining wise men will conclude the effect shall continue Againe sayth he this exercise being a meanes to humble a man before his God was there any degree of humiliation necessary for that people which is not as needfull for vs Nay we hauing receiued vnder the Gos●ell more benefits then they the abuse of Gods good gifts and graces in vs should driue vs to the lowest humiliation that can bee so it bee lawfull and warrantable by the word of God Generall extraordinarie fast Ioel. 1. chap. ver 14. 2. cap. ver 16. The extraordinary was either signified by prophet and so commanded of God immediatly as wee see by Ioel or published by Gods Vicegerents princes and priests the presidents and gouernours of Gods people as shall appeare by sundrie examples of the Scripture in this treatise following Superstition hath euer preuailed in the world where Gods grace and light was wanting to corrupt all the pure worship of God but neuer so much abused any one exercise of religion as this of fasting The very Heathens abuse fasting in the worship of their false gods The priests of Egypt euer abstained from flesh and wine and thought this a matter of great deuotion The wise men of Persia their diet was but farina olus course bread and hearbes The wizards of India when they came to the priesthood of the Sunne did euer after abstaine from flesh The priests of Egypt fasted 3. dayes before they sacrificed So the diuell commandeth coniurers to fast three dayes before any magicall practise of coniuration And to be short Mahomet extolleth fasting for the Turkes fasted in the siege of Constantinople hauing wonne

thou wilt receiue me to grace in my redeemer chap. 19.25 Iesus Christ Fewe were Iobs sinnes in comparison of our daily and most dangerous downfalles Chap. 1.5 Chap. 3.25 for he gaue himselfe no rest peace or quietnes watching ouer himselfe and his familie so carefull was he to please God If Iob therefore for those few sinnes committed in great agonies and passions of bodie and soule doth so abhorre himselfe and cast himselfe downe in fasting and mourning at Gods feete accounting himselfe but dust and ashes what must wee doe for our negligences and ignorances for our continuall sinnes generall and speciall knowne and vnknowne but euer desire to see and know our sinnes that we may the sooner abhorre our sinnes and our selues for our sinnes that wee may cite our selues accuse conuince and condemne our selues and pronounce sentence against our selues so iudging our selues we shall not be iudged 1. Cor. 11.29.30.31 So abhorring our selues for our sinnes wee shall bee beloued and blessed of God in his Christ Learne therefore of Iob how to confesse thy sinnes and to abhorre thy selfe in vnfained repentance no knowledge of God no knowledge of sinne no sight of sinne no sorrow for sinne no sorrow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no pardon can bee graunted no pardon graunted the seale is denied Therefore desire to see thy sinnes and so to abhorre thy selfe c. This example neerely concerneth such as in any extremities specially in grieuous diseases and maludies of bodie as the pestilence or pestilentiall feuers conuulsions and the like or in troubles of minde whatsoeuer haue spoken idly furiously and impiously of God in any manner let them here learne of Iob when GOD shall restore them to health againe how to abhorre themselues and their sinnes in fasting and mourning So cast downe thy selfe and be well assured God shall aduance thee Quo frequentior est lucta c. The more wrastlings we haue with Sathan with our owne corruptions and with temptations hoc frequētior esse debet abstinētia the oftner must we vse this holy abstinence Bulling Matth. 6. Requiritur a itiunantibus mortificatio carnis sine qua impium est ieiunium Mortification of the flesh must be one end of our fasting otherwise our fast is an vngodly fast Gualt in Esai hom 164. And for this cause fasted Dauid often and the Prophets Psal 109.24.69.11 and the Apostles 2. Cor. 6.6 Cornelius Act. 10. I conclude therefore The same reasons and occasions which moued the religious fathers to exercise themselues in priuat or publique fast may and must moue vs to fast also But they fasted for testification and increase of vnfained repentance Therefore so may and must we doe in like manner A third cause of priuat fasting the cure and comfort of the sicke Thirdly I finde that the holy seruants of God as when they would be the more humble and deuout in prayer for themselues to preuent or remoue any calamities they gaue themselues to fasting so also when their brethren were in like dangers they prepared themselues to cry vnto God for them in a religious abstinence The holy man of God Dauid fasted for his enemies when they were sicke and prayed right humbly that God would giue them repentance vnto life 2. Tim. 2.25.26 Psal 35.13 how much more then did hee performe this duetie for his good brethren in the like occasion For we be commanded of God to cherish this Christian sympathie in our hearts Rom. 12.15.16 Weepe with thē that weep be of like affectiō one towards another And the sicke wee bee commanded to haue in speciall regard and to consider of them as if wee were in their case for the time present Iames 5. Psalm 41.1.2.3 Blessed is he that iudgeth wisely of the poore The visitation of the sicke c. The Lord will strengthen him vpon the bed of his sorrowe thou hast turned all his bed in his sicknes For this cause againe we haue a notable example of ancient record in Gods booke in Iobs friends of whom it is written First that they agreed together as good friends and louing brethren to come to lament with Iob and to comfort him chap. 2. vers 11. Secondly when they came to that place whether because of smell or infection or both it is vncertaine standing a farre off they lift vp their voyces and wept vers 12. Thirdly they humbled themselues before God in fasting and prayer for him seauen daies and nights vers 13. In this example we may note what wee are bound to doe in the visitation of the sicke and in comforting our brethren in their afflictions First then consider of their loue this was great that being such great mē for learning wealth The loue of Iobs friends yet they come to cōfort a man in miserie This dutie the Lord commandeth Iames 5. that we performe to all men Is any sicke and God promiseth his mercie and fauour to such Psal 41. Great must bee our loue to all men but our bowels must bee full of brotherly affection to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.7 Secondly consider their agreementt in faith and loue and good affection vers 12. to performe this duetie This also is required in such as will receiue a blessing by fasting prayer and conference with the sicke It is euer to bee wished that the faithfull Be like minded one towards another according to Christ Jesus that with one mind and one mouth they may praise God euen the father of our Lord Iesus Christ Rom. 15.5.6 For the Lords promise is sure and certaine to such well agreeing brethren If two of you shall agree on earth vpon any thing whatsoeuer they shal desire it shall be giuen you of my father which is in heauen For where * Vbi tres ibi ecclesia est licet laici Tertul. de exhort cast two or three are gathered together in my name there am I in the middest of you Matth. 18.19.20 For this agreement wee finde the faithfull in the Primitiue Church commended in many places in the storie of the Acts When the day of Penticost was come they were all with one accord in one place Act. 2.1 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued daily with one * accord in the temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 46. And of their sweete prayer which was foorthwith heard and graunted Act. 4.24 It is sayd they lift vp their voyces with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 32. that the multitude of them which beleeued were of one heart and of one soule That is of one minde will and affection It were to be wished alwaies that we proceede by one rule and that wee should minde one thing Phil. 3. vers 16. But for that few bee come to this perfection the weaker must varie in iudgement often therefore the strong must beare with the

all good things vnto God secondly for that in outward iudgement so many accidents cannot bee ascribed to any cause but to blinde fortune So blind and ignorant is mans heart Lastly we would gladly auoyde Gods presence and diuine iudgement for the triall of all our actions These and the like reasons haue caused Epicures and grosse sinners to deny vtterly the holy doctrine of Gods prouidence They say euery one that doth euill is good in the sight of the Lord and he delighteth in them or where is the God of iudgement And againe We count the proude blessed euen they that worke wickednes are set vp and they that tempt God are deliuered Another sort well neere as prophane haue dreamed of an absolute necessitie in all things they say Gods prouidence is a chayning together of many causes which binde all things and euen God himself that he can not alter or chaunge the effects which those causes are to produce in any part of the world * Sathā confutes the Peripatetikes for he saith God himselfe doth not looke vpon Iob in a generall but in a most speciall maner caring for him and al his But Sathan himselfe is here of another iudgement A third sort would faine restraine Gods prouidence to the highest heauens would haue vs thinke that all things here on earth are gouerned either by the influence of the starres or by some secret worke of nature or by the will and reason of man or if none of these be the proper cause then fortune chance must bee the Ladie and mistrisse and mother of all such strange euents But for the confirmation of our faith and for the confutation of all such blasphemers wee must haue most strong and sufficient arguments out of the holy scripture alwayes in a readines Such as thinke not of Gods dayly cōtinual d●otrction aee worse we see here then the deuil First let Sathan confirme vs that gladly would infirme weaken vs let him cōfute his owne vassals who would faine confirme them in all their errors We see his conclusion in Gods presence whatsoeuer he suggesteth in their hearts to the contrary is but error and vanitie 2. Argument A second argument is this Man the creature is prouident and wise for gouernement Ergo much more the creator Cap. 3● 36. This is the Lordes owne reason vnto Iob Who hath put wisedome in the reynes or who hath giuen the heart vnderstanding The answer is the Lord himselfe Ergo he is more wise more prudent and more prouident then man is Psal 94.9.10 And thus the Psalmist reasoneth Hee that planted the care shall not he heare or he that formed the eye shall not he see he that chasticeth the nations shall not he correct be that teacheth man knowledge shall not hee know 3. Argument A third argument If the almightie doe not gouerne prouide for and preserue his people it is either because he will not or because he cannot To admit any such cause in him is to giue place to an intolerable blasphemie against God He that hath decreed and sworne to aduance his elect to such an euerlasting glorie in the heauens must haue a speciall care of them here on earth Q. What is Gods prouidence What is prouided The prouidence of God is the euerlasting and immutable counsell of God most wise most iust whereby God careth prouideth for and preserueth all and euery one of it creatures and effecteth all good and permitteth euill to be done and turneth both good and euill to his owne glory and the saluation of his elect Vse of the doctrine of Gods prouidence FIrst wee see by this doctrine from what sweete fountaine all good doth flow and streame continually vnto the creatures from the Lord alone God the fountaine of all good in man for there is no good in any creature but by and from his grace of his owne free will and power effecting and working the same Wherefore let vs breake downe selfe loue pride of wit free will and such fantasies and illusions of wicked spirites and neuer sacrifice vnto our owne net as the prophet speaketh but vnto the author of all good the Lord himselfe Heb. 1.16 1. Patience The doctrine of Gods prouidence will teache vs patience in afflictions Iob. 1.21 In aduersitie 2. Think vpon the Lorde principally seeke helpe of him onely by meāes appointed in afflictiō 1. Sam. 14. Psal 147.11 2. We learne here to be patient in afflictions considering the hande of our God is present with vs and his eyes are euer vpon vs let our eyes the eye of our faith be fixed and fastned vpon him and quietly let vs say with Iob As it pleaseth the Lord so it came to passe blessed bee the name of the Lord. 3. Againe in aduersitie let vs not so much thinke vpon the secondary causes and meanes as vpon the al-sufficient and most prouident God which is not tyed vnto meanes as carnall wittes and blind hearts haue imagined It is not hard for the Lord to saue by fewe or by many And for as much as our God careth for all his creatures and more for man and most of al is delighted in them which feare him and attend vpon his mercie Let vs in all holines and righteousnes striue to serue him all the dayes of our life assuring our selues that he careth for vs and seeke the meanes and a blessing vpon such as he hath appointed 4. If the cares of this life do molest thee remember by what arguments in holy scripture the God of prouidence doth confirme his people they are these the like Math. 6. Luke 21.34 against that worldly care which distracteth and diuideth the hart the Lord Christ doth call it therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proijce quae cunque cor-tuū laniant quae si aliter extrahi nequirent cor ipsum cum illis reuellendum erat Senec. epist 70. lib. epis 52. 1. Hee that careth for the lesse careth for the greater God careth for the fowles of the ayre and for the lillies of the field and therefore much more for vs Mat. 6.25 2. We must auoid such things as oppresse the hart make it dull brutish and prophane This doe surfetting drunkennesse and the cares of this world wherefore wee must take heed of them Luk. 21.34 3. He that hath giuen vs so infinite a treasure as Iesus Christ and his riches will not denye vs the trash and base things of this life Our heauenly father hath giuen vs * Ask thine owne heart conscience whether the heauenly father by his holy spirite hath married thee to Iesus Christ Note these places 2. Cant. 2.16 2. Cor 13.5 Iohn 15.1.2 Doctrine Iesus Christ Rom. 8.32 Ergo we shall not want the blessings of this life 4. Againe certaine it is he that will giue vs the greater blessing will giue vs the lesse Our heauenly father hath decreed promised and assured vs by his spirite

We bee naturally inclined to follow their religion and superstition whose liues and manners we follow For this cause the Lord to withdraw the hearts of his people from the Pagans religion would haue them not to fashion themselues outwardly in anything like them The Iewes are threatned by Gods Prophet Zephaniah Strange fashiōs dangerous for Gods people Zephaniah 1.8 for following the prophane Gentiles in their Apparell And it shall bee in the day of the Lords sacrifice that I will visit the princes and the Kings children and all such as are clothed with strange apparell Neuer was there such misfiguring of head and face neuer such following of strange attire in any age in any part of the world as this day in this land It is vncertaine what Gentiles and Pagans wee follow but most certaine we follow neither the old nor late Christians of this land or any other countrey There was in S. Augustines time certaine hypocriticall Monkes agaynst whom hee complaineth which apishly did follow the old Nazarites and denied themselues to be like other men because said they they had chastened themselues for the kingdome of heauen and they professed themselues to bee virgin Monkes and in signe thereof they did weare long haire as virgins doe I can but wonder what Monkes or Nazarites or harlots rather this prophane age followeth Lais her selfe could not more whorishly attire her selfe then some men and women doe 3. We learne of Iob Zach. 11.11.12 A wonderfull signe of the spirite of grace to be able to call vpon God and to praise him in extreme miserie Psal 50.14.15 that in our afflictions wee must not onely bee humbled and cast our selues downe for if we doe no more we may be swallowed vp in sorrow we must therefore cast vp the eyes of a liuing faith vpon Iesus Christ and so worship God in Christ as Iob dooth worshipping the true God in spirit and trueth And this is a miraculous worke of faith euen then when a man is plunged in sorrow to be able to turne God and to desire comfort in him and by him onely 4. Here begins that patience to appeare which Saint Iames so commendeth in Iob for our imitation Patientia dei alumna Tertul. de pat Iobs patience greater then of any the prophets c. Heb. 6.18.19 This daughter of God is neuer seene nor known what strength and growth shee hath til that men come vnder the crosse Patience is not a want of feeling of our miserie as a block or a stone or as mad men and brute beasts at deaths dore want all feare and feeling But hee is patient which by faith in Iesus Christ can so moderate his affections and passions that he will not cease to glorifie and worship God as Iob dooth here and can rest vpon God quietly by the anchor of hope howsoeuer hee bee tossed with the waues of this present world Of this vertue the Apostle teacheth vs that being iustified by faith in Christ Rom. 5.1.2.3.4.5 and so being in peace and grace with God our tribulations and crosses will breede in vs patience and patience will giue vs an experienced knowledge both of Gods great power care loue and goodnes towards vs and our owne frailtie and weaknes and that blessed experience will confirme the liuely hope wee haue of eternall life and then hope will make vs bold and constant with all good courage to beare all crosses Learne by thy little patience what little faith thou hast we can beare little and we are so stirred vp against our enimies that if we had thē in our hands we would cast them downe to hell Heb. 11.35 2. Cor. 11. Iam. 5. and to waite patiently vpon the Lord in all our afflictions The Apostle S. Iames chargeth that we let patience haue her perfect worke Let your patience bee well exercised and pray to the God of patience that this vertue may be perfected in you The Apostles and Prophets did wade through many afflictions with the wonderfull staffe of patience in their hands yet S. Iames preferreth Iob before all They had some good arguments to support them they saw their crosse was for witnessing and preaching Gods holy trueth but Iob could neither see his calamities nor see any reason of any such chances euils which so strangely fell vpon him in so short a time Vers 21. And sayd Naked came J out of my mothers wombe and naked shall I returne thither againe the Lord hath giuen the Lord taken away blessed bee the name of the Lord. This verse containeth two thinges principally 1. How Iobs faith was cōfirmed in this first cōflict 1. By meditation of the day of his birth the houre of his death 2. By meditation of Gods prouidence 2. Iobs thanksgiuing Blessed be the name of the Lord. Naked came I out of my mothers wombe That is when I came from my mothers wombe Sense I was not only subiect to all miserie and shame by reason of naturall corruption and sinne but also I was poore and destitute of al such blessings as the Lords holy hand afterwards in an ample māner very graciously powred vpō me q. d. yet more plainly I see I am fallen from my rich and high estate to meere beggerie bee it so for no straunge thing is happened but like as in my natiuitie when my God did couer mee with his blessings then he gaue me freely that which I had not for naked came I out of my mothers wombe which if hee take away for some cause best knowne to himselfe what reason haue I to speake against his prouidence or to beare my correction impatiently And naked shall J returne thither againe Not into his mothers wombe wee must referre this relatiue to another antecedent which is not here expressed but onely vnderstood that is the earth and graue for the earth is commonly called the mother of vs all Our mothers wombe it is like vnto the graue whereunto by that great decree of God thou art dust c. we must all returne againe q. d. Lord I am readie not to suffer only this spoyle and losse of all the blessings which thou hast giuen me Heb. 9.22 Statutum est it is decreed Gen. 3. see Eccle. 5.15 1. Tim 6.7 He speaketh as one pinched at the heart he vttereth not his words to the full but euen to beare patiently vnto the death whatsoeuer thou shalt lay vpon mee considering these blessings are thine and I am thine and thou hast a better life for me Therefore I am and will be I trust euer by the helpe of thy good spirit patient vnder thy hande and readie to returne into the earth euen in the same plight I came out of my mothers wombe q. d. There is a time for all things a time for prosperitie and mirth a time for aduersitie and mourning a time to liue and a time to dye Eccles 4. The Lord hath giuen the Lord hath taken away That is howsoeuer it

this Iob sinned not That is Iob did not miscarrie or offend in the aforesayd humiliation neither did hee murmur and grudge as the wicked doe in impatiencie vnder the crosse q. d. his worship his prayer his thanksgiuing and all was in faith voyd of all hypocrisie Neither did he attribute any folly vnto God The hebrue worde Tiphlah doth signifie vnsauerines or to want salt this manner of speaking in al the best languages doth signifie folly because foolish words and foolish actions be as vnsauerie or as vnpleasant vnto the eares and minds of the wise as things vnseasoned without salt be vnto the mouth and stomacke of sound men The meaning is Iob did in no worde speake euill of God or rashly impute any want of knowledge vnto God but highly esteemed and praised him as for his power so for his wisedome goodnes c. 1. Note here the commendation of Iobs former humiliation all that hee did was done in faith and trueth without all hypocrisie or dissimulation or desire to bee seene of men For many hypocrites vnder the crosse will be seene to goe farre in all the former * Achab Herod Pharaoh Saul Achitophell A man may sinne greatly euen when he professeth greatest humiliation How farr an hypocryte will goe vnder the crosse but in the end he is discouered Iob a sound man in all his humiliation Mica 6.6.7.8 Psal 109.7 Pro. 21.27.28 actions An hypocrite vnder the crosse first will rend his garments 2. shaue his head 3. fall downe vpon the ground 4. he will pray 5. he will speake of death 6. he will commend Gods prouidence 7. he will praise God he wil offer burnt offrings and calues of a yeare old he wil please the Lord if he may gaine his fauour with ten thousand riuers of oyle yea he will sacrifice his children to escape the wrath of God But God reiects his best sacrifice euen his praier for his praier is turned into sinne For this cause the Lord here telleth vs that Iob humbled himselfe in euery respect faithfully hee did all in faith and sound knowledge feare and reuerence There was no hypocrisie or coloured fained actions in him 2. Whereas Iob is here said to thinke highly to speake reuerently nothing basely or contemptuously of Gods wisedome knowledge c. we see one cause of our impatiencie and wherefore foolish men doe so martyr themselues vnder the crosse is this for that they know not that the Lord doth in great wisedome dispose of all the euents changes and chances of this life howsoeuer strange they seeme to reason to the wit of man When thou talkest therefore of Gods wisedome power workes c. talke soberly and not aboue thy knowledge in scripture * Remember Gods wisdome in all euents and seeke not a reason of all his workes but desire to rest by faith vpon him and his word Iob doth not murmur against God that theeues and robbers did now possesse all his substance and God neither see it nor regard it he doth ascribe vnto God neither want of knowledge nor want of power nor want of good will to doe him good Iob. chap. 2. vers 1.2.3 1 And it came to passe on a day when the children of God were met together to stand before the Lord that Sathan also came among them to stand before the Lord. 2 Then the Lord sayd to Sathan whence cōmest thou and Sathan answered the Lord and sayd from compassing the earth to and fro and from walking in it 3 And the Lord sayd to Sathan hast thou considered in thine heart my seruant Iob * That he hath not his equall or match Immerito how none is like him in the earth a sound man and righteous man one that feareth God and escheweth euill and how that as yet he continueth in his sinceritie hast thou not moued me to * Without cause deuoure his substance in * destroy vaine ANd it came to passe on a day That is while he was yet in his mourning full of sorrow and griefe for his late losses as appeareth by the 8. verse following When the children of God c. Sathan came also among them to stand Not of his owne will but against his will God calles him to his accounts where euer he be he hath no neede to call him but like as hee can keepe court in mens consciences when he please here on earth so can he also cal the spirits to their accounts where when he please for they tremble euer before him with guiltie consciences and so doe not a number of men which bee past feeling vers 19. worse then diuels All these wordes are besore expounded chap. 1. vers 6. How none is like him For al were then ful of corruption specially in Idumea And how as yet he continueth in his sinceritie That is now thou seest thy selfe a lyer and to haue no strength against my righteous seruant for hee perseuereth faithfull in mine obedience notwithstanding al the euill both thou and thine instruments can bring vpon him Doest thou not now perceiue what little strength thou hast agaynst my Saints they are able to cast thee down this man hath foiled thee yet I sealed thee a commission against him to destroy all that he had on euery side 1 Here againe the Lord teacheth vs his absolute authoritie ouer all creatures and of the execution of his will Ver. 1. When the Lord repeates vnto vs the same instructions we are to laboure more deepely to imprint them in our mindes and to beleeue them in our hearts and to folowe them in our liues by all spirits good and euill Sathan when he hath done all the euill he can he must come anon after to his accounts to Gods presence into his court of iustice There the Lord will euer shame him and confound him as now in this storie we see here taught vs the second time 2 Wee see here againe that nothing is done on earth but the Lord first decreeth with himselfe in heauen and then secondly reuealeth it in court as it were of his Angels and then thirdly and lastly commaundeth it to bee done and executed on a day and in the time he appoynteth For he appointeth the time day and houre for the execution of all his blessed decrees This is a lesson fewe can well learne and obserue in scripture for if they did they might gather thereby great patience in afflictions For this greatly tormoyleth our hearts vnder the crosse we cannot see that God knoweth when our afflictions and roddes begin how they continue and when they shall end And * The Lord decrees first then reueiles his wil concerning the probation of his childeren he appoints the moment of time for the beginning cōtinuance and ending of al their afflictions hee it is that appoynts the very day and houre for the beginning and continuance and ending of all our euils in this life This our Lord Iesus teacheth vs often in