bountifulnes for that were horrible vnthankfulnes Therefore when he smiteth vs in our goods or pareth away any part of our substance let vs with all humilitie faith and patience learne of Iob to offer vnto God the sacrifice of praise and thanksgiuing 5. Wee learne here that God must haue the disposing of all such things as he hath put into our hands seeing they be his The chiefe title right and claime of all things is in him so as he may lend vs and take from vs at his pleasure euery minute of an houre This truth most men know and confesse but for want of faith few heare it and imbrace it when the crosse commeth For this cause the Apostle louingly warneth vs that wee take not such fast hold vpon our possessions 1. Cor. 7.50 But that we buy and vse the things of this life as if we possessed not And againe That wee trust not in and rest not vpon vncertaine riches but in the liuing God 6. Whereas here we see Iob to turne himselfe from Sathan and all Sathans instruments Sabees Chaldeans fire and tempest and to consider onely Gods hand and great commission sealed and sent forth against him We must turne our eies vnder the crosse from all secondary causes the Lords instruments sent against vs and fasten our eies vpon God only wee may learne many speciall instructions First wee must euer labour to turne our eies from all these instruments and organs of Gods prouidence which are sent to hurt vs as we see here Iob doth forget all his enemies and so Dauid turnes him from Shimei and both fasten the eyes of their faith vpon the Lord himselfe This will breed patience in vs and greatly quiet and comfort our hearts whereas otherwise if we looke vpon our enemies it is the onely occasion of griefe and impatiencie as wee see in the wicked euery day 2. Secondly we learne here that the distinctioÌ„ of Gods free will and permission is very vaine and foolish It was the Lords will Iob should be afflicted before Sathan knewe of it for what a wicked follie is it here to say that the Lord did only permit Sathan so to rage against Iob and that it was not his â—â—ll that his seruant should bee so chastened We see Iob himself here speake the contrary that this was Gods owne hande will and purpose the Lorde would haue it so and therefore he was therewith content The Lord and Sathan with his instrumeÌ„ts in the selfe same worke are diuersly inclyned 3. Thirdly we learne that we must euer wisely distinguish in al Gods workes betweene the Lords actions and purpose c. and Sathans practises and drift For the Lord euer entends that which is good and for the saluation of his elect and will cause all his workes to haue that ende in despite of all the power of hell but Sathan euer intends euill and driues at the damnation of Gods people but neuer preuailes against the elect As for the organs whereby the Lord workes and Sathan workes like as wee see in Artificers shoppes instruments some straight some crooked some bending so strangely that we cannot conceiue what vse they should be good for but the Artificer himselfe can soone do it and how not one of them in his trade must be wanting So is it with the Lord and his prouideÌ„ce he hath many crooked instruments which he can vse and permit Sathan to vse and hee can turne all their euill to good and make them serue him according to his will howsoeuer they bend strongly from him and be inclined to the contrary For the confirmation of all the former poynts consider and conferre these holy scriptures Gen. 45.7 Rom. â— Exod 4.21 2. Sam. 12.12.24.1.16.10 Esay 11.5.13.6.10.15 2. Chro. 11.4 Nehem. 9.37 Iob. 34.30 Esay 19.14 Exod. 7. and 9. chap. and 10. and 11. and 14. chap. Deut. 2.29 Iosh 11.20 1. Sam. 2.25 2. Chro. 22.7 Psal 105.25 Rom. 1.28 2. Thess 2.11 Ezech. 14. and 9. chap. 1. King 22.22 2. Chro. 18.21 7. Note here also in Iobs thanks-giuing The diuell sweat much to cause Iob to blaspheme and to renounce God and holy religion but Iob we see hitherto in euery word hath by his blessed faith ouercome Sathan and in the conclusion of his speech doth burst out not into blasphemies as Sathan expected but into praise and thanksgiuing Iob reioyceth in afflictions Iames. 1.2.3 Praising God for his crosse trusting to receiue some blessing by it Iob sounds praise and not murmuring nor blasphemies as if in euery crosse he had receiued some notable benefit at Gods hand This proceedes from a wonderfull faith and trust in God for he is perswaded God loues him well and that all his children bee well that the Lord will turne all this euill to his great good 8. Now to conclude this verse what speciall causes moue the Lord thus to chasten his people by wicked spirits and their instruments in this world 1. One cause is the Lord would thus make manifest vnto men and Angels their faith and patience and other graces of his holy spirit in them 2. To teach the faithfull how he loueth them as tenderly and careth for their protection as fatherly vnder the crosse as before in aduersitie as well as in prosperitie And therefore by these present blessings and euents of this life good or euil we must neuer conclude of Gods grace and fauour who is beloued or hated of him for as in regarde of Gods kingdome there is no difference betweene male and female so there is not betweene poore and rich c. 3. The crosse serues to chasten our flesh and to bring it so in subiection that wee may more cheerefully serue God in all obedience Psal 119. 1. Cor. 9. last ver For a number there are of Gods best children that if they were not humbled otherwhiles * We would fall into our olde sinnes or into some new sinnes but that the Lord finds for vs new crosses as new brydles to keepe vs froÌ„ them by some crosse or other they would no doubt fall dangerously into some proude sinnes and into the sinnes of their youth in their old age Psal 25. 4. Lastly the crosse is a most comfortable argument vnto vs of a better life for we see not in this life subiect to so many afflictions that rest ioy and felicitie which the Lord in his most holy trueth hath promised sworne and sealed by his spirit should be giuen vs. Vers 22. In all this Iob sinned not neither did he attribute any Tiphlah any want of reason iudgment or knowledge folly vnto God In this verse the Lorde giues Iob his iust commendation shewing 1. That he was found within in heart and faith as vers 1. in all this Iob sinned not 2. That he was sound without no euill worde came from him hee did not speake any reprochfull word agaynst the Lord but commended his prouidence and wisedome continually In all
2. The place in like manner must be appointed in Sion c. 3. The assemblie must bee sanctified that so they may come prepared vnto this holy worship of God 4. This assemblie must be a solemne assemblie wholly bent to consecrate this day in humiliation and prayers vnto God Sense Sound the trumpet That is by the sounding of a trumpet warne the people that they prepare themselues vnto a generall fast c. Concerning this instrument the diuerse tunes and measures which were to be obserued in warres and peace to call and to dismisse the congregation reade Num. 10. vers 1 2 3 4 5 6. Where we may learne vers 8. First that this was the priests office to sound the trumpet least the people should bee assembled rashly without good cause or vnaduisedly without iudgement Secondly that the trumpets did serue for three speciall vses first The diuerse vses of trumpets to call the people or the heads of the people to the publike assemblies secondly to prepare and to warne them to bee ready for the warres thirdly to publish their feastes and their solemne times for sacrifice Thirdly if the captaines or chiefe heads onely assembled they sounded the trumpet but once onely verse 4. if the people assembled they doubled the sound verse 3. But for the warres they sound * Or broken sounde The diuersitie of sounds in the trumpets alarums verse 5. Whereby is meant a more vehement and broken sound which is drawne long and continued some space of time Among other great signes soundes that were heard on Sinai when GOD himselfe spake in that most strange manner the wordes of the holy lawe there was heard to call the people The sound of a trumpet exceeding loude Againe about the middest of September they had a feast wherein was great ioye by sounding of trumpets to signifie their new yeare to be at hand for then began their annus ciuilis for buying and selling for freedome and bondage and then came in the tenth of that moneth their feast of Kippurim of reconciliation c. And as the Lord commanded the holy priests to sound the trumpets so must they also and the Prophets bee the Lords trumpeters to call vpon and to informe the princes of all causes and occasions of sounding the same So the religious magistrates sent forth their edicts into all partes of the kingdome for the sounding of the trumpet for such solemne assemblies as often as occasion required This we see in the good King Iehosaphat He feared God and set himself to seeke the Lord proclaymed a fast throughout all Iudah that is he caused a fast to be proclaymed So Ezra that holy priest and gouernour of Gods people I proclaymed a fast that we might humble our selues before our God and seeke of him a right way for vs and our children and all our substance So generall fasts were euer appoynted either immediatly of God See Pet. Martir de ieiunio class 3. cap. 10. sect 9. and Magd. hist cent 4. cap. 6. as ordinarilie by his lawe Leuit. 23. Extraordinarily by some prophet as here in Ioel wee see or mediatly by men with consent and assent of the godly princes priestes magistrates and rulers of the people 2. Chron. 20.3 Hester 4.16 Ezra 8.21 1. Sam. 7.5.6 vnder the law of the Apostles Bishops Pastors and church gouernours vnder the gospell Act. 13.2 and 14.23 See Ambros de ieiunio quid drages serm 25. 40. * Tertul. contr phisicos Gregor in orat de pauperibus amandis Anno. 1563. in the great pestilence Archbishop Matth. Parker Tertullian saith the godly Bishops did in time of calamitie Publica vniuersae plebi ieiunia indicere Call all the people to generall fasts And so the christian princes also in the ages following as our dread soueraigne Ladie Queene Elizabeth hath done in the fift yeare of her most happie raigne August 1. with great care commanding the reuerend father the Archbishop of Canturburie then being to publish a generall fast in all her Kingdome The magistrates are Gods vicegerents watchmen as well as the Lords ministers and by this general name the Prophets euer vnderstand as well the one as the other When a common watchman saith Ezechiel is set in any part of the land to espie the enemies if hee giue warning by a trumpet when they come he shall bee free but if hee doe not hee shall dye for it how much more the Lordes watchmen in regard of mens soules and saluation Ez. 33.2.3.4 Esay 58.1 Deut. 28.47 Esay 57.10.11 Wherefore generall fastes were published should sound the trumpet when neede is that Gods people might with all expedition and ioyfulnes prepare themselues to meete the Lorde before his great and fearefull wrath were kindled The vse of all this briefely is this that the faithfull might come aduisedly and well prepared to this publike humiliation and that all cities and townes in the land might at one time as it were with one voyce send forth stronge and effectuall cries into the eares of the Lord that so the great fire of his wrath with the teares oâ— his children may be quenched 2. The place is Sion THe meaning here is not that all the Iewes in the land should at all generall feastes and fastes meete all in Ierusalem as they were wont to doe in the three great feasts three times in the yeare but that this generall fast should first be proclaymed in Sion that is in Ierusalem and in all the cities and townes boroughes and hamlets in the land Throughout all their dwellings for so the law commaunded Leuit. 23.31 And so Iehosaphat his people obeyed they proclaymed a fast through out all Judah that is 2. Chro. 20.3 in all cities and townes small and great in all the kingdome of Iudah The Iewes came as they were commaunded ordinarilie three times in the yeare from all quarters and partes of that kingdome first to the resting place of the Arke before the building of the temple as in Shiloh where some thinke it was 343 yeares some say 300. and else where the Lord sent it This solemne meeting to the arke and afterwards to that famous temple of Ierusalem is commanded Exod. 23.14.17 1. Easter 2. Pentecost 3. Tabernacles These three times in the yeare shall all the men children appeare before the Lorde Iehouah Deut. 12.5 Ye shall seeke the place which the Lorde your God shall choose out of all tribes to put his name there and thither you shall come This commandement all the Iewes obeyed and such as feared God came most ioyfullie albeit from farre and were wearied and fainted often by the way Psalm 84.7 They goe from strength to strength till euery one appeare before God in Sion Question Wherefore did the Lorde thus inioyne the olde Church to assemble so generally from all partes of the land to Ierusalem and what vse was there of their meeting there three times in the yeare Answer The
the holy scriptures the causes of generall fastes that so the superiors may bee alwaies readie to call and commaunde and the inferiors to obey and prepare themselues for this holy exercise First Gods people assembled alwaies humbly to this exercise to preuent some heauie iudgements ready to fall vpon them and to consume them a notable example for this we haue in Iehosaphat 2. Chro. 20 2 3. First hee is informed that the Moabites Ammonites are ready bent to bring warres vpon him Hereupon hee is resolued in minde first to seeke humbly for helpe at Gods hand and therefore hee proclaymeth a solemne fast throughout all the cities of Iudah And in this fast the King in his owne person prayed earnestly before all the people This done a speciall prophet stands vp to teach and to comfort the people promising them a most strange deliuerance as a good blessing from the Lord for their humiliation before him the congregation was then dismissed with thankesgiuing And the euent followed according to Gods promise for their enemies were all destroyed and then the people praised God so exceeding ioyfully in one place that it had euer after the name of the valley of Beracha Ioel. 3.2 that is of thankesgiuing and Ioel he calles it the valley of Iehosaphat This was the cause also of Hesters fast and her people and God gaue them a blessed deliuerance which they desired to make memorable throughout all ages by their feast of Purim Hester 4.16 ca 9 21.22.28 which Hester Mordecai commanded and confirmed by a statute and a law to all posteritie for this purpose The second cause of a general fast to remoue from vs some present calamitie Iosh 7.6 Iudg. 20.20.23 26. Secondly the people of God were assembled in their congregations not onely before afflictions came but also when they were come alreadie as warres famine pestilence wherein Gods heauie hand was seene to consume and to destroy his people This cause moued that good seruant of the Lord Iosua to assemble the people to a generall fast for when hee saw Gods wrath kindled against them when they began to fall and to waxe faint hearted before the Cananites it is sayd that hee and the elders of Israel cried and mourned and humbled themselues vntill the euening The like fast wee haue when the Israelites sought to auenge the villainie done to the Leuite whereupon came the bloodie warres between all Israel and the children of Beniamin for then the stronger side fell twise before the weaker because of their pride then they humbled themselues and fasted So the third time they destroyed of the Beniamites so many that they feared a whole tribe should euer after be wanting in Israel This is taught in one * Ex decreto Liberij A Bishop which liued in constantins time cum intemperies aëris aut fames aut pestis aut bellum praecesserit tunc conuenire vt uâ—unium indicatur vt ira Dei mitigetur The 3. cause of a general fast is gods threatnings for some general or speciall sins raining in the land decree of Liberius in distemperature of weather warres famine pestilenee let a fast be proclaymed that Gods wrath may be pacified and to this ende saith Tertullian for the Church Ad Scapulam quando non geniculationibus ieiunaâ—tonibus nostris siccitates etiam sunt depulsae What drought was there which our prayers and fastings haue not driuen away The third cause of a generall fast was Gods threatning denounced by some of his Prophets for some generall or speciall sinnes raigning in the land This cause moued the Niniuites to fast when * This Prophet was of greate name in the church land of the Iewes his diuine predictions found true therefore these pagans being so neare neighbours they feared reuerenced him as they did Elias and Elisha in Damascus 2. King 8.7 2. Kin. 14.25 The 4. cause of a general fast is when the magistrates ministers finde some speciall euils and sinnes to raigne in the church that they may crye pray for gods assistance to remoue them Si qui in ecclesia in grauiora sint prolapsi flagitia Bucer de regno Christi lib. 1. cap. 12. Deut. 7.3 Ezra 9. ver 1.3.4 Ionas cryed vnto them that for their sinnes After fortie dayes they should be destroyed This vnpleasant newes comming to the Kings eares hee proclaymed a fast he humbled himselfe in sackecloth and sitting in the dust hee straitely commaunded reformation of manners in all estates And the King yet addeth to humble themselues the more that the brute beasts should want their nourishment to signifie that they feared Gods iudgements to fall also vpon the creatures which serued them in all their sinnes The fourth cause which ought to moue the religious magistrates and holy ministers to proclayme a generall fast is if they see finde and can well discerne that some speciall iniquitie or iniquities call for Gods heauie iudgements and hinder the Lords blessings in the land A notable president for this is that which the holy priest Ezra and the noble gouernour Nehemias haue left vs in their bookes for the instruction of Gods people throughout all ages for when as the Lordes house did not so prosper as good Zorobabel and the holy Prophets Haggai and Zacharie desired These worthie watchmen of the Lordes house soone discerned what euills prouoked Gods wrath against his people For whereas the Lord had giuen in charge vnto his people that they should not ioyne mariages with pagans and infidels yet they a great number Euen of the Priestes and Leuites and the rulers and Princes had married with the Cananites the Hittites the Perezites the Iebusites the Ammonites the Moabites the Aegyptians and the Amorites Which thing when Ezra vnderstoode he mourned greatly And all that feared the wordes of the God of Israel assembled vnto him So they fasted and mourned and confessed their sinnes And so prouided that the people forsooke their strange wiues the couenant was renewed betweene God and his people Note Nehe. 8. 9. Verse 1. cap. 10. ver 28 29.30.31.32 The fift cause of generall fasting is the calamitie of neighbour churches Act. 13. vers 2. they bound themselues also by an oath and a curse to receiue it keepe it and to walke vprightly in obedience thereunto We learne also a fift cause of this generall humiliation to be the calamitie or miserie of our brethren neighbour Churches being either exercised vnder the crosse or afflicted by warres famine or pestilence It seemeth vnto me that some such like cause moued those holy Prophets and teachers to assemble that noble congregation at Antioch where the christians prospered best and did first openly professe the name of Christ to this generall fasting we speake of for it is most like by that which followeth in the same holy storie that they laboured mightely in fasting supplication and prayer both generally for the people of God dispersed among
other or both if it may be I am now come by Gods good prouidence to tel thee that thou maist pursue and followe after them with all the power and speed that may be 1. The 14. verse teacheth vs how neer Sathan may be in this world vnto vs whē we think him furthest off if this wicked spirit may thus rush vpon Gods good people whē they are well occupied in their lawfull vocation place and charge what maruell is it if hee bee let loose against the wicked and slothfull men which lie and sleepe in idlenesse and in sinne Peter thought little Sathan had been so neere when he warned his master louingly Let Sathan euer find vs wel occupied to spare and to pitie himselfe Math. 16.23 and when hee promised so confidently that hee would dye with his master Matth. 26.33 Iohn 15.37 Sathan lyeth in waite for vs euery where Sathan shames Dauid in his slothfulnes 2. Sam. 11.2 hee is an olde serpent 2. Cor. 11.3 Reuel 12.9.10 and by all his artes seeketh to circumuent vs to vnderprie vs 2. Cor. 2.10.11 to deuour vs as here we see by all the meanes he can 1. Peter 5.8 Therefore let vs put on our compleat armour euery day Ephe 6. 1. Thes 5. 2. Here againe the Lord aduertiseth vs what need we haue to be garded continually by the holy Angels of God Psal 3.8.91.11.12 Sathan is our common aduersarie but the Lord hath appointed his good Angels to preserue vs otherwise both we and our substance should bee consumed euery day euerie moment of the day The 15. verse teacheth vs Theeues and robbers Sathās speciall hands and instrumēts to worke by 1. How Sathan maketh the children of rebellion his vassals and slaues to serue him and to worke his will Here is no mention made of Sathan yet all this murder and theft by the Sabeans came from him as the chiefe head for that bloudie and cruell spirit worketh spiritually inuisibly and strangely in all the children of rebellion Ephe. 2.2 It is hard to demonstrate in what manner Sathan worketh in the wicked because the scripture When this packe commeth against vs let vs remēber then that Sathan is let loose to proue vs. No mercy with Sathan and his instruments if the Lord rebuke them not they murder all Gen. 45.5 as here so elsewhere doth not so cleerely reueale it But the scriptures full often beate into our eares that Sathan is neere vs and worketh in the vnbeleeuers to the end we might watch and resist him by faith and prayer Iam. 4.7 2. We see here there is no mercie with Sathan and his instruments if the Lord stay not their rage Sathan had leaue and commission granted hee would haue all Iobs seruants murdered theeues and robbers were readie to execute and so bee also this crue but the Lord often cuttes them all short Sathan would haue murdered Ioseph by his brethren but God rebuked him and bridled them God saith he sent me hither for your preseruation So Sathan than and Saul his instrument sought euery day to murder Dauid 1. Sam. 23.14 But GOD deliuered him out of his hand Let vs learne to rest quietly by faith in the Lords sweete protection vse Psal 91.1 And Dauid himselfe so long as hee was caryed away with the spirite of whoredome and murder hee shewed himselfe a most mercilesse man It is a great comforte for a man in miserie to haue some louing friends about him a good wife or a good child or some good faithful seruāt but Iob had none of all these No doubt Sathan slew al the best seruants and left the worst aliue hee spared not his owne best beloued seruant good Vriah the proselyte 3. Sathan did rob Iob of all his faithfull children and best seruants which might comfort him in his miserie but he leaues him some fewe hirelings which hee knew would be meete instruments to scorne him and molest him in his afflictions Hee complaineth of a number such wretches which were about him to whom hee had done good often Children of fooles or of villaines or without name or of an euill name more vile then the earth now I am their song and their talke saith he they whose fathers I haue refused to set with the dogges of my flockes And yet was he a father to all the poore and fatherlesse 4. We may learne here againe how artificially Sathan prouides to wound Iobs hart hee kils al this companie excepting this messenger If none had beene left to make relation of this stratageme Sathan artificially playes his parts against Iob giues him no rest or intermission till al the tragedy be ended Iob had not knowen it may be this euill for some daies after in which time he might haue recouered some strength by prayer otherwise by some good meanes from the Lord. For this cause Sathan striues to play all the partes of this tragedie in such good order in one day as that it may most amaze Iob in beholding it and fill his heart with sorrowe and griefe without any ease or intermission Vers 16. And while he was yet speaking another came and sayde the fire of God is fallen from heauen and hath burnt vp the sheepe and the seruants and deuoured them but I onely am escaped alone to tell thee ANd while he was yet speaking c. Before the first messenger had ended his message another seruant came with the like or worse newes The fire of * Like phrase Gen. 50.8 Ionas 3.3 God is fallen from the heauen That is a strange fire or some sudden flashes of lightning in a grieuous tempest a fire which had some secret and diuine causes He speaks after the common manner of speaking the people thinke those fiery meteors which are bred in the highest region of the aire come from heauen God sent it wee knowe not how it came from aboue the heauens or highest region of the aire or the fire of God that is a most great and strange fire as Psalm 36.6 Thy righteousnes is like the mountaines of God that is most great and mightie mountaines And hath burnt vp the sheepe That is this cruell fire hath destroied and deuoured thy 7000. sheep seruants they be all consumed to ashes And I only by some diuine and speciall prouidence of God am escaped to tell thee 1. This verse againe teacheth vs first the subtiltie of our common enemie the great dragon that old serpent Doctrine hee hath begunne his tragedie hee hath begunne to wound Iobs heart Iob is an old souldier and therefore must be beaten downe all at once before he can recouer any strength hee will now giue him no time to gather newe strength He knowes Iob an old souldier which must be beaten downe all at once otherwise all his labour is lost For might Iob haue some rest to turne to God by prayer before hee bee so broken and amazed as hee knowes not where to
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
that part which is deerest vnto vs. q. d. As if Sathan should say Iob may be a notable hollow hypocrite for all I could doe as yet for I haue not come neere his skin let me come neere his bones and then it will soone appeare what is in him All that euer a man hath Therefore Iob can well spare all the former losses for hee hopes to recouer all soone againe Verse 5. But stretch out now thy hande and touch his bones and his flesh That is now giue me a second commission that I may come neere and racke a little his flesh and bones for this is it that man most tendereth and regardeth all his cares are but to saue and preserue his carkasse let me therefore come in a second combat but to wrastle a little with him hand to hand and poyson his body with some speciall hotches and boyles c. To see if he will not blaspheme thee as before chap 1. 11. He breakes off his speech abruptly his meaning is if he curse thee not and renounce al religion Math. 8.29 Iam. 5. and blaspheme thee not to thy face I am readie to vndergoe any curse yea send me now presently to be tormented in chaines to hell fire before my time Sathan answers nothing to the proposition in hand how all his former labour was in vaine and lost and hee confounded and proued a blasphemer but like a wrangling sophister he holds still the conclusion albeit he be vtterlie destitute of any good argument for it Our enemie the diuel is neuer weary nor ashamed let vs looke for him euery day Here note againe the insatiable thirst and greedie desire these wicked spirits haue to destroy vs bodie and soule He is nothing wearied with the former combate prouiding as it were men and armour and yet all was lost he is nothing ashamed albeit confounded by the Lorde to his face Notwithstanding all the foyle and shame he hath alreadie receiued yet is hee as readie to bid the Lordes seruants battaile againe Let vs looke euery day for these practises of the diuell for thus hee came also to our Lord and master Christ not once or twise as Luke sayth of that great temptation in the wildernes When the deuill had ended all the temptations he departed from him for a time Wherefore let vs be watchfull and looke continually for this common aduersarie 1. Sam. 28. Math. 4. Sathan is very learned in all sciences but most expert in fallacies and lies Ioh. 8. The true marke of an hipocrite to preferre his carcas before all thinges yea heauen it selfe and Gods fauoure 2. How skilfull Sathan is in all points hee can dispute learnedly he can speake prouerbially he can cite scriptures falsly misapply pare and wrest them cunningly hee is seene in all naturall causes artes c. Hee was for good cause called mille artifex for hee can see say and doe as much as a thousand artificers can doe 3. Let vs learne of Sathan the true description of an hypocrite he is one that to saue his carkasse thinks nothing too deere he will see all sinke to saue himselfe he preferres his owne life before all things hee will sell heauen all the fauour and grace of God to saue his carkasse as Esau did his birthright for a messe of pottage to coole hunger and yet it is sayd that being afraide of Gods trueth he is readie to giue ten thousand riuers of oile yea the fruite of his bodie for the sinne of his soule Micah chap. 6. 6. 7. 8. But he will not learne verse 8. to doe iustly to loue mercie and to humble himselfe to walke with God Verse 5. The Lords hand is on Iob The deuills hand is on Iob The instruments of Sathan as before 1. Here againe wee see two handes about one worke cleane contrarie the one to the other for the Lordes hand is sayd to be stretched out against Iob and Sathans hand is sayd to smite Iob with sore boyles ver 7. but the Lord for his good sathan tending to his perdition with al his might This we haue noted before 2. Let vs learne here to beare our crosses patiently all sicknesses which burne and scorch our bodies and drie our bones for Sathan here tels vs that such as storme in impatiencie and blaspheme God in this case are starke hypocrites Of the wicked in their plagues Iohn sayth 1. They gnew their tongues for sorrowe 2. They blasphemed the God of heauen for their paines and for their sores Reu. 10.11 Math. 26. 3. They repented not of their works Seeke not helpe of the deuill as Azariah when he fell sicke of a fall thorow his window he sent to Ekron to enquire of the deuill by witches how he might recouer hee dies for it verse 16.17 The godly may fall as Peter into euill speeches but their sinne is of infirmitie they are preoccupied by Sathan their aduersarie before they be aware or their wittes are â—rased with sicknes they do nothing of set purpose and malice against God 3. Note here Sathans horrible sinnes in Gods presence Note here a notable picture of our desperat wittes in these dayes how roundly they follow and resemble their father the deuill Ioh. 1.44 They haue often like speeches as God shal saue them 2. wish to be damned bodie and soule or as God shal iudg them Othes and blasphemies most horrible first most impudently he denies that which God affirmes to be true 2. hee is manifestly conuicted and yet not ashamed 3. He still hungreth and thirsteth to murder the innocent and righteous seruants of God 4. Being all in a rage hee wisheth all Gods curses might light vpon him or that hee might sinke presently to hell if Iob bee not an hypocrite Such be his children at this day and haue been in all ages full of rage impudencie crueltie cursing banning c. Verse 6. Then the Lord sayde vnto Sathan * beholde he is in thine hand but saue his life In this verse wee bee taught how the commission was renued vnto Sathan where consider 1. The commission it selfe lâ—e he is in thine hand 2. The speciall exception or prouiso for the safegarde of Iobs life but saue his life But saue his life That is seeke not to kill him for thou shalt not preuaile The hebrewe Nephesh signifieth the soule and it signifieth also vsually the life of man in diuers places of scripture Naphsho shemor like as the Greeke and Latin names doe Seruare dicitur Sathan irrumpere non audere Gregor The purposes desires and wishes of Sathan and al his instruments are granted often to their owne coÌ„fusioÌ„ Psal 55.12.13.14 2. Sam. 17.23 Math. 26.5 1. The Lord is readie otherwhiles to grant the wicked their desire But like as Sathan here so all his children are very forward to wish and desire that which shall turne in the end to their owne confusion * The Lord giues them leaue often to counsell and
the religious care of our good Prince and gouernours partly to stop the mouthes of aduersaries which perswade men that wee despise fasting partly to stirre vp Gods faithfull people of all degrees Anno 1588. to renue their zeale in the true profession of the Gospell And to conclude we haue seene some yeares past 1593. a comfortable experience of Gods blessing vpon the priuate and publike fastings and prayers of Gods people in the land Wherefore let vs in assurance of faith draw neere vnto God humbly cast downe our solues againe in prayer fasting to coÌ„fute aduersaries slaÌ„ders to euert enemies practises to the glorie of God protection and deliuerance of his Church confirmation of our owne faith soules and consciences by and through Iesus Christ to whom with the Father and most holy spirit three distinct persons one inuisible euerliuing and euerlasting God be all praise for euer Amen Thine in the Lord Christ Iesu Henry Holland ⧠The Christian exercise of fasting according to the Scriptures Matth. 6. vers 16.17.18 16 Moreouer when ye fast looke not sowre as the hypocrits for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward 17 But when thou fastest anoynt thine head and wash thy face 18 That thou seeme not vnto men to fast but vnto thy Father which is in secret and thy Father which seeth in secret will reward thee openly OVr blessed Lord and Master Iesus Christ hath knit together in the first part of this chapter 3. speciall poynts which cannot well be seuered Almes Prayer and Fasting For by fasting we giue wings to our own prayers by almes we cause the loynes of the poore Iob. 31.19.20 if their hearts can not to blesse vs to pray with vs and to speake to God for vs. The Pharisies abused all these three good exercises in a spirituall pride and ostentation Therefore our Sauiour Christ teacheth vs first for almes how to auoyd the pharisaicall vainglorie and how to please our heauenly father vers 1. 2. 3. 4. Secondly for prayer how to auoyd the ambition of the Pharisies and how to please our heauenly father vers 5. and 15. Thirdly for fasting how to renounce their hypocrisie and how to please the heauenly father vers 16. 17. 18. In these 3. ver I note two things 1. A dehortatioÌ„ froÌ„ the abuse of fasting this hath 2. branches vers 16. 1. The description of an hypocrites fast by 3. markes 1. They looke sowrely 2. They disfigure their faces 3. They desire to bee seene of men 2. The confirmation of the dehortatioÌ„ or a testificatioÌ„ of Christs dislike 1. By Christs vsuall oth or asseueration Verely I say vnto you 2. No reward of GOD but shame 2. An exhortation to the right vse of fasting vers 17. 18. containing two poynts 1. A demoÌ„stratioÌ„ of the simplicitie of a true fast by 2. argumeÌ„ts 1. Of adiuncts vers 17. 1. Anointing the head 2. Washing the face 2. End vers 18. that thou maist appeare to God to fast not to men 2. A confirmation 1. From the good reward following vers 18. 2. By answering an obiection Ob. It is done in secret therfore the reward is lost Ans God seeth in secret and will rewarde thee openly The sense Vers 16. Moreouer when ye fast That is I appoynt ye not to fast * IeiunabaÌ„t bis in sabba tho 2 5. die Epip contr haereses lib. 1. tom 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in the weeke as the pharisies and hypocrits doe Luk. 18.12 but when ye fast either occasioned for priuate respects priuatly or hauing a charge from God and his Church publiquely Leuit. 23. then c. but this instruction concernes specially the priuat fast Sowre The word signifieth one that carrieth an heauy countenance or an angrie face cleane coÌ„trary to this is a cheerfull countenance Genesis 40.7 The Septuagint vse this word whereas the Hebrue is wherefore looke ye with such euill faces or so sadly this day Tremel ne sitis Cemarim The Syriac translation hath another worde to bee noted for that is Bee not ye Cemarims or as the blacke Cemarims It may bee the Syriac translator did vse this word for that these pharisees did not onely looke sowrely but vsed also the Cemarims blacke attyre the more to bee seene of men that they fasted See 2. King 23.5 Hos 10.5 Zeph. 1. vers 4. Dâ—sfigure or obscure or deforme their faces that is they make their faces appeare worse than they bee naturally They cause that their naturall countenance may not appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anoynt thine head and wash thy face That is Vers 17. bee cheerefull for their oyntments were vnto them for the same vse as our sweete perfumes and compound waters be vnto vs. See 2. Sam. 12.20 c. Reward openly That is Vers 18. heauen and earth shall see thy reward men and Angels shall know thee and thy feare and fasting if it bee in faith and as hee hath prescribed in his word it is accepted of God shall be rewarded both in this life and the life to come for so is the promise for all true worshippers 1. Tim. 4.8 Now concerning this Christian exercise of fasting and the practise thereof here commended by our Lord and Sauiour Christ I thinke it best we proceede to speake in this manner following 1. To consider what a religious fast is and how it may be described according to the Scriptures 2. How a religious fast hath his two branches or specials the priuat and the publique and here first what a priuat fast is and how it may best be defined 3. What motiues and reasons haue caused the faithfull to practise priuat fasting in all ages and whether we ought not to fast also in the like occasions 4. What a publike fast is and for what causes the same is to be published and by whom in the Church 5. The abuse of fasting by 3. generations of hypocrits 1. In the old Church in the daies of the Prophets the first generation of hypocrits 2. Jn the daies of Christ a more detestable generation of hypocrits 3. In the daies of Antichrist not only abusing but wholly corrupting this holy exercise of fasting The first Question VVhat a religious fast is and how described according to the Scriptures OF fasting I finde there are many kinds very good and commendable all and needfull to be knowne and practised of men First wee haue a naturall fast prescribed by the learned Phisition to preserue and to restore health Hipocr Qui integra constanti aetate sunt optime ferre possunt ieiunium good to dissolue and consume raw humours and to expell superfluous excrements out of the bodie Of this fasting speakes one learned Phisition Looke what diseases fasting and emptines cannot helpe cure them by medicine Fernel meth lib 2. cap. 20. quos morbos inedia non sustulit
such euils and their cure on this wise by fasting and prayer we haue sufficient instruction with Christ Matth. 17.15 where note these poynts First a mixt disease or maladie in part naturall in part Sathanicall for the father sayth his sonne is a lunatike so the Phisitions call this sicknesse because it followeth the course of the Moone and for that such as are borne in the change are thus lightly pained But note what the Euangelist addeth we shall see the secret cause of it vers 18. Jesus rebuked the diuell and he went out and the child was healed in that houre Here beholde then a disease in part naturall in part Sathanicall Of this M. Caluin sayth that experience teacheth vs indeede that this disease doth increase decrease according to the course of the Moone Neque tamen hoc obstat quo minus Sathan naturalibus medijs suos impetus permiscuerit 2. Note the cure of this euill in the same place he sayth it is done not by witchcrafts sorceries c. but by fasting and prayer as is before shewed Matth. 17. vers 21. Therefore sayth Basill De laudibus ieiunij Iâ—â—unium est armatura ad confligendum cum diabolo Fasting is a weapon to fight with the diuel And thus farre for the third occasion of priuat fasting I conclude The same reasons and occasions which moued the religious fathers to exercise themselues in priuat fasting ought to cause vs to exercise the same but the sicknesses of their brethren friends c. did moue them to this exercise of priuat abstinence Therfore the sicknesses and grieuances of brethren c. must moue vs to this priuat abstinence A 4. cause of fasting to performe the duties of our calling faithfully 1. Cor. 9.27 Fourthly the godly did exercise themselues in this kind of abstinence also that they might be the more watchfull faithfull and readie in soule and bodie to performe the duties of their callings For this cause no doubt did Saint Paul fast often 2. Cor. 6.6 of himselfe he speaketh I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached vnto other I my selfe should be but as a refuse This blessed Apostle did watch ouer himselfe and had a speciall regard to his ministrie as he warneth Timothie Take heede to thy selfe and vnto doctrine for so doing thou shalt both saue thy selfe and theÌ„ that heare thee 1. Tim. 4.16 First for himselfe that he giue example of life answerable to his doctrine secondly for doctrine that he be both diligent and faithful therein For these graces doth he fast and pray often Concerning Pauls abstinence in that place before cited a notable metaphor is vsed in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is borowed from champions which in elder times vsed buffeting with fists for these in fight gaue their aduersaries all the blowes and wounds they could till they had them at coÌ„mand as captiues to yeeld them seruice with all submission and subiection So sayth Paul Galath 5.17 I buffet beate downe with fasting and abstinence this wretched carcasse and rebellious bodie of sinne which is so inclined to Sathan and his seruice that I may more dutifully serue and obey my Lord and master Iesus Christ So saith Hilarie of himselfe and his abstinence in the like occasion O mi asine ego pascam to palea non hordeo ne me recalcitres That is O mine asse so calles he very fitly that which Paul calles his wretched bodie of sinne J will feede thee with chaffe that is I will beate thee so with abstinence and not with barlie no pleasant bread or prouender shalt thou haue to fat thee Daniel 10.2 least thou kicke me i. Hinder me to proceede and walke cheerefully in my calling The like similitude vseth Augustine in his Tract Subigendo corpori c. Wee must vse fasting as a speciall chastisement to tame the bodie Leo. serm 8. de ieiunio 7. mens de vtilitate ieiunij If thou wouldest ride a horse which in carrying thee is like to cast thee downe to ride him safely wouldst not thou take from him some part of his prouender and tame him with hunger which could not be ruled with bit or bridle * Mea caro iumentum est my flesh is the beast c. The Apostle addeth the speciall end of his abstinence to be this that neither he nor his ministrie and doctrine might iustly be reiected A notable president for the ministers of Christ for fasting This Timothie so followed that no doubt by his often abstinence and fastings his stomacke became so weake that Paul must admonish him as a father to auoide too much austeritie and such beating of his bodie with abstinence least hee become vnprofitable to Gods people 1. Tim. 5.23 Drinke no longer water but vse a little wine for thy stomackes sake and often infirmities And in like manner offended good Basill and Nazianzen for with too much fasting they hurt themselues and the Church of God also Pet. Mar. class 3. ca. 10. ser 24. Basill complaineth Psal 15. that his people did as it were sucke bloud of him in euery Sermon he preached and yet like a good nurse hee is vnwilling to leaue them without spirituall foode for their soules Basilius Nazianzenus cum viri essent doctissimi tamen abstinentijs chameunijs effecti sunt ecclesiae inutiles Basill and Nazianzen saith P. M. being very learned men yet by long fasting and lying vpon the ground they became vnprofitable vnto the Church of God Thus easily doe men fall from one extremitie into another I conclude this argument briefly as before We must fast as the holy Apostles of Christ haue done But they fasted to beate downe sinne and to performe the duties of their calling faithfully Therefore wee must fast also for this end and purpose Fiftly the faithfull did fast also priuatly when they felt the spirit of prayer Zach. 12.10 to waxe fainte in them to stirre vp their spirits A fift cause to be more feruent in prayer and to prepare themselues to holy meditations and prayers This is to be seene generally in all examples of fasting for this is one speciall ende of all their abstinence for they were well assured this exercise of it selfe did neither commend nor discommend them with God The faithfull doe often finde their hearts so drie barren and so wretched that they cannot praye at all Note therefore for this poynt that fasting is neuer exercised by the faithfull without inuocation confession of sinnes and prayer Nehemias fasted and prayed chap. 1. 5. Dauid fasted and prayed 2. Sam. 12. Psalm 35.13 Daniel fasted and prayed chap. 9. and 10. Cornelius fasted and prayed chap. 10. ver 29. and Paule biddeth vs knit these together when we haue neede of more strength to put vp our supplications in waightie affaires which concerne vs or the Church of God abstaine from the mariage bed saith hee with
onely Ans No First they weepe for that by their sins they haue dishonored and displeased God Secondly they mourne also to consider the euils which are imminent and readie to fall vpon their enemies Psal 35. vers 13.14 For this cause Dauid he fasted wept and prayed for Saul when that tyrant sought euery day to kill him Thirdly they weep for the Church of God when Gods people are afflicted These bee causes of the teares of the faithfull But such as weepe onely because of their owne plagues Teares of hypocrites they are no better then dogges for they will crye when they bee beaten and the diuels also will rore when they must goe to hell as we heare in the Gospell 2. Quest What affections and causes moue teares Ans First sorrow and griefe of mind as in Ezras time because the temple reedified was not comparable to the first many in great griefe wept with a lowde voyce Ezra 3.12 Secondly great ioy of heart example for this cause we finde in Ioseph who was filled with exceeding ioy when he saw his brother Beniamin and this affection caused him to shed teares exceedingly Ioseph made baste for his affection was inflamed towards his brother and sought where to weepe and entred into his chamber and wept there Gen. 43.30 Thirdly a vehement anger being a mixt affection of ioy and griefe causeth teares for this euill affection doth reioyce in reuenge and will otherwhiles breake foorth into teares for very griefe of minde when it cannot reuenge Fourthly Compassion and mercie draw teares from the godlyfull often because of their sympathie and griefe they haue in the miseries of their brethren Ioh. 11. verse 34.35 Fiftly all our earnest and vehement desires may prouoke and draw teares from vs. Vers 13. Rent therefore your hearts and not your clothes and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes that he may repent him of this euill THE first part of this verse dooth yet more plainly expresse what vnfained humiliation conuersion God requireth at their hands the latter part containeth notable arguments from the Lords free goodnes and mercie to moue them to attend carefully vnto the former exhortation Secondly the Lord promiseth to change his minde from their affliction if they be changed Rent your harts c. That is Sense do not as the people of the East coūtries rend their clothes in signe of sorow c. Iob 1.20 Matth. 26.65 but rent your hearts Let your hearts bee broken and contrite sorrow ye and lament and this doe so as your hearts may testifie with you that you bee sicke for sinne and agrieued in your hearts for that you haue grieued the almightie God and his holy spirite Ephes 4.30 For he is gracious and mercifull slow to anger and of great kindnes That is the Lord is indeede such a God as he hath long since described and declared himselfe to bee vnto his holy seruant Moses when hee desired to see his glorie and to know his maiestie he proclaimed made knowne himselfe first in these words Exo. 34.6 7 8. I will shew mercie to whom I will shew mercie and I will haue compassion on whom I will haue compassion And againe in these words The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and trueth reseruing mercie vnto thousands for giuing iniquitie and transgression and sinne c. God is first Chanun gracious that is one that giueth great gifts freely Secondly Rachun one that like a father hath bowels of mercie Thirdly Erek apajim one that is long winded very patient not soone offended Fourthly Rah chesed very bountifull or beneficiall That he may repent of this euill That is the Lord himselfe will not afflict you with warres other iudgements as he hath threatned if you * Al this is spoken to our capacitie comfort God is sayd in Scripture neuer to change alter or to repent of any decree his decrees are immutable Rom. 11.6 repent vnfainedly but he will embrace you as a father in his armes of mercie For as a father hath compassion on his children so hath the Lord compassion on them that feare him Psal 103. vers 13. This verse teacheth vs First that true repentance is no light change of minde opinion or iudgement onely no sayth the holy Prophet it must haue a deeper impression in the heart The heart must feele it and finde it as well as the minde and reason see it and knowe it for the heart must be rent and sicke that herein also wee may be * Rom 8.29 but when he is said to repent the meaning is that he changeth his menacings into blessings when his people are changed 1. Sam. 15.35 compare verse 11.29 c. conformed vnto the image of our Lorde and Sauiour Iesus Christ For his heart also was rent Ioh. 19.34 Neuer trust to any outward action if thou feelest no inward griefe nor change of minde 2. The way to conuert soules vnto God in miserie is by preaching the glad tidinges of Gods mercies in Iesus Christ Speake to men afflicted of iustice and iudgemēts the more they despaire and runne from God Psal 130.4 Mercie is with thee that thou maiest bee feared Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice vnto God Christ and Iohn began their Sermons of repentance with this argument Matth. 3.2 Repent for the kingdome of God is at hand 3. The inspeakeable loue and mercie of our heauenly father is here taught vs where he is sayd to repent when we repent There can bee no greater argument either to testifie his loue or to moue our affection Is not he a most gracious and blessed God that when wee poore forlome sinners repent and are grieued for displeasing him he repents also is agrieued that he hath beaten vs And is not that God full of bowels of mercie that when werepent leaue off to sinne he repents also and will cease to afflict vs We can no sooner mourne but he mournes Gods repentance and ours compared no sooner bee affected towards him but hee also is affected towards vs. Nay he affects vs before wee affect him and his affection is cause of our affection and his repentance cause of our repentance and our repentance but a signe of Gods repentance This the Prophet Ieremie also assureth vs that God is full of * A tender harted father can mourne and weepe euen when he beateth his children Ier. Lam. 3.32.33 ex animo heauines euen when he dooth chasten his people chap. 3.32 Though he send affiction yet will he haue compassion according to the multitude of his mercies for he doth not punish willingly So then wee see here a most comfortable doctrine that if we be truly humbled the Lord thē assuredly is minded to shew mercie for he first softeneth
Ishmael one of the kings seed hauing escaped the Babylonians in great indignation enuie malice and pride of heart with certaine princes conspired his death and slew him with many Iewes the same time 2. King 25.25 Iere. 41.1 This euill was committed the 7. moneth Iere. 41. vers 1. 2. King 25. vers 25. And for this cause al the Iewes then fasted mourned in like manner These fasts then of the 4.5.7 and 10. moneths had good beginnings and were kept for good causes to auoyd present calamities and to preuent by prayer the like future mischiefes Now then it followeth that we consider how these became superstitious and vaine Superstitious fasts in Zachacarias time 1 fast acceptable for the worke sake First they thought the very worke of fasting to bee a seruice very acceptable vnto God and therefore they continued these fasts al the daies of their captiuitie in those foure moneths yearely till 70. yeares were expired Zachary 7.5 * Ne existimes inediaÌ„ ad vesperaÌ„ vsque ad salutem nobis sufficere naÌ„ notum est quod peruersis Iudaeis dicit dominus Zach 7. Chryso hom 3. in gen Binding consciences to set fasts yet Bellar the sophisticall Iesuit saith the holy Ghost here commendeth the Iewes for these fasts Tom. 3. page 1412. 3. The Iewes thought their set fasts a speciall part of Gods worship 4. Will worship 2. Thes 2.11.12.1 Tim. 2.1.2 Secondly they binde mens consciences by lawes and decrees to doe this otherwise that obseruation would haue dyed before 70. yeares had past Thirdly when they returned from the captiuitie some more wise and religious reiected these fasts some more superstitious then wise would retaine them still as a speciall part of Gods worship therefore the resolution of this doubt is demaunded of the priests and prophets Should I weep in the fift moneth c. and separate my selfe as I haue done these many yeares Fourthly the Lord answereth by his prophet Zachary that their fasts were not according to his will they were but a part of their owne will-worship Did ye fast vnto me vers 5. or doe I approue it Fiftly hee warneth them to giue diligent heede to his holy word spoken and written by his prophets and so to learne not to abuse fasting in a counterfeit and fained deuotion chap. 7. vers 5. Sixtly he teacheth them to know the times and that now seeing God hath giuen them such a happie deliuerance it is a time to feast and not to fast a time to offer vp vnto God the sacrifice of praise and thanksgiuing in ioye and gladnesse chap 8. vers 19. Seuenthly and lastly he warneth them againe to auoyd superstition errors and all false worship that they loue the trueth of God and endeuour to liue in godly peace and honestie And thus farre of the abuse of fasting in the first age the second generation followeth The abuse of fasting in the daies of Christ or the second generation of hypocrites IN the next age which followed from the Prophets to Christ superstition so grew and preuailed The prince of darkenes did then sowe the seed of superstition that when Christ came this exercise of fasting was not onely peruerted but also the whole worship of God in a manner euerted For this second generation did farre exceede the former ages in all superstition and this shall sufficiently appeare if wee conferre with the Scriptures but two Iewish writers Philo and Ioseph 1 Binding consciences to set fasts Luk. 18.14 both Iewes of the best name and credit First then the Scriptures they speake much of the pride ambition and hypocrisie of the Pharisees for these blind guides bound consciences to the traditions of men and taught openly and professed the doctrine of merits commaunding set fasts the second and fift day of the weeke as a special worship and seruice of God When they fasted Christ sayth they looked sowre 2. Pharisaicall pryde in fasting Math. 6.16.17.18 3. Traditions of men Math. 15.6.9 9. cap. 14.4 Fasting meritorious 5. A speciall worshipe 6 Cause of iustification of pardon of sins 7. Binding consciences 8. Legall differences of meats commanded that it might appeare vnto men that they fasted this was pride and hypocrisie Againe when they fasted they disfigured their faces to be seene and knowne of men that they were very regular and precise obseruers of all the rites ceremonies and traditions of their fathers concerning fasting And againe these blind guides count this worke a principall part of Gods worship and seruice greatly accepted and desired of God Luk. 18.11 O God I thanke thee that I am not as other men are c. J fast twise in the weeke a cause of pardon of sinnes and iustification for it is added that the Publican went to his house iustified and not the Pharisie for all his fasting This superstitious generation continued disquieting the Church in the dayes of the Apostles binding â—onsciences to the legal ceremonies concerning meates as appeareth by Pauls disputations of this argument often Rom. 14. Acts 15.29 Titus 1.15.16 1. Cor. 10.25 But to thrust out of the Church doore these opinions concerning meates hee teacheth and warneth the Corinths and all men in these words Whatsoeuer is sold in the shambles eate and aske no question for conscience sake ver 27. Againe Whatsoeuer is set before you eate and aske no question for conscience sake Rhemist Annotat. Obiect But the Baptist kept his fasting daies and his disciples followed him in like manner Ans First it is not sayd Matth. 9.14 that Iohn himselfe fasted as the Phrisees did but some of Iohns hearers so fasted Secondly Christ giues the Pharisees and disciples of Iohn no countenance nor signe of like of their set fasts but rather of dislike Thirdly Iohn did vse an austere and strict kind of life and diet wherein hee was very abstinent continually Matth. 3.4 Fourthly Christ followeth not Iohns austeritie least any should ascribe any holines or religion to these things therefore these superstitious enemies blasphemed often calling him a glutton a drunkard a pot companion c. The Iewes had yet in those dayes a more insolent and blinde generation of sectaries which for their great holines Math. 9.11 a Philo. To. 2. page 1181. This Philo liued much about the Apostles time and wrote many bookes a man very learned eloquent Euseb lib. 2. cap. 16.17 Liber impres Basil Anno 1558. Coll. 2. were called Essaei as writeth Philo the Iew in his treatise De vita contemplat Siue supplicum virtutibus These men would as farre surpasse all the Iewes in deuotion and holines as the Carthusian Monkes all the popish sects of their time They kept very strictly certaine decrees of their owne inuention concerning meates and fasting vnder pretense of great wisedome humilitie holines and deuotion Secondly their fast consisted in abstinence from certaine meats which they forbad any to eate taste or handle Thirdly this fast they accounted a special
worship and seruice vnto God being yet but their owne meere will-worship neuer prescribed of God Fourthly they taught it to be a matter of great holines to defraude the bodie of the honour and refreshing due thereunto That scripture therefore to the Coloss I take it was written purposely and sent from God against these blind sectaries which thing shal well appeare together with their superstition 1. Phil. Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if wee doe conferre but a little Philo and Iosephs words and phrases with that text of holy scripture First then Philo the Iewe in the aforenamed treatise writing of the Essees saith Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loue of wisedome they tasted nothing some three daies 2. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some very little in sixe daies This speakes our Apostle also They haue indeed a shew of wisdome in not sparing the bodie 2. Where Philo saith that they neglected such necessarie duties as did concerne their bodies the Apostle saith also that they had no regard to spare their bodies because they would seeme only to care for their soules for so Philo speaketh 3. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tom. 2. Pag. 1216. Curandaeque animae per totam vitam dediti 3. Philo saith they would bee called b Pag 1228 Therapeutae Therapeutridesque deuout worshippers of God because they thought their manner of life a holy worship and speciall seruice vnto God This the Apostle also graunteth 4. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a worship but it was onely a wil-worship 4. Where Philo saith they would bee called * The title of the booke is de supplicum virtutibus suppliants c Page 1199. as euer prostrate in supplication and prayer the Apostle also notes it for one speciall marke of that sect 5. Phil. Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplando percipere valeant Tom. 2. p. 1212 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a great shew in deuotion of humblenes of mind 5. Againe the Iewe saith they spake much of their traditions of wisedome and againe saith he when they assembled together the speaker is d Tom. 2. Pa. 1204. dogmatum eius sectae peritissimus one most expert and learned in their traditions 6. In the 21. verse the Apostle hath an imitation of the very words of their traditions concerning meates 6. Phil. Hath a verbe comp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Philo saith Mensa eorum pura est à cruentis dapibus Their table is cleane and free from bloodie meates meaning they abstaine from flesh meates and Vix e Pa 1205. P. The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sexto die degustant cibum necessarium they taste little of necessarie foode in 6. daies And for their diet when they meete he saith Pro cibo panis apponitur bread is their meat f Pa. 1213. sal pro opsonio Much like these were the monkes of Aegypt Euseb lib. 2. cap. 17 and the popish monks their Children duplo magis filij gehennae 7. These men delighted much in allegorizing scriptures sub apertis verbis latere credunt secreta Tom. 2. p. 1203. p. 1204. 1211. 1214. Antiq. lib. 18. cap. 2. 8. Worship of angels 9. Antiq. 18. cap. 2. De bello Iud. lib. 2. cap. 7. Tom. 2. p. 1211. 9. Iewish votaries 10. No oyntments say these blinde sectaries Anoint thy selfe when thou fastest saith Christ Ioseph de bel Iud. lib. 2. cap. 7. Their dish-meate is but salte Et pro condimento hysopus in delicatorum gratiam And if any fedde more delicatly he had hysope for his sauce They thought wine to be a very poyson to their soules c. and therefore they cal it Pharmacum dementiae a poyson to cause frensie or madnes 7. Philo highly commendeth their theories and deepe speculatiō in great mysteries he calleth them the citizens of heauen euer present with God the father and creator of all things the Apostle saith vers 18. They doe aduance themselues into those things which they neuer sawe rashly puft vp with fleshly mind 8. Ioseph saith they spake much of certaine Angels reuelations c. the Apostle speaketh something to this purpose vers 18. Let no man at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels c. 9. These blinde sectaries were votaries renouncing the honourable state of mariage saith Ioseph and they had their Therapeutrides their Nuns saith Philo anus pleraeque sed virgines non coactae castitatis They were for the most part olde yet virgines which did vow chastitie not of constraint as the sacrificing dames among the Greeks saith he but vowing continencie voluntarily for the loue of wisedome 10. Lastly to signifie what little care they had of their bodies as not hauing it in any estimation They coulde not abide oyntments and washings saith Ioseph Probro ducunt oleū et siquis velinuitus vnctus * Fuerit munditijs corpus ab sterget quoniā squalorem decorem putant dummodo semper in veste sint candida The blind Essees how vnsauoury they were because they would not spare their bodies as Paul speaketh 2. Thes 3.1 fuerit c. They thought any sweet oyle or oyntment to be a matter of great reproch and shame vnto them and if any were annoynted against his will hee would purge himselfe carefully for all vncleannes is great comelines with them so long alwayes as their vpper garmēt be white And so much of this blind secte and the abuse of fasting in this age the third generation followeth 3. The abuse of fasting in the daies of Antichrist or the third generation of hypocrites THe gospell of Christ as in the life of the Apostles so also after their death preuailed mightily and was greatly glorified among the Gentiles such was the power and grace of Iesus Christ working by it as * Lib. contra Iudaeos A good argument as Tertull wel noteth against the Iewes Reue. 9.2 About Gregor 7. time Tertullian writeth in most partes of the world And yet not long after this time ambition pride corruption of doctrine superstition and hypocrisie beganne to creepe againe into the Church of God The first 6. hundreth yeares as the stories of the Church doe testifie Sathans instruments stroue mightily to infect the Church with superstition and heresies but the seruants of Christ as faithfull watchmen ouer his flocke in continuall warres kept out this enemie so as the state of the Church and the worship of God continued a long time as tolerable though not so beautifull as at the first But when the bottomlesse pit was opened and that antichrist did appeare in his colours then Gods worship was not only deformed but also vtterly defaced and abominable superstition set vp in the place of true
their present miseries for it fareth with vs in our spiritual coÌ„bates with the flesh and the deuill as it doth with wrastlers in the world for among them we shall see often some one neere cast downe and yet in the ende giues his aduersarie the foyle So is it in the spirituall battaile Gods children may seeme cast downe when desperat speeches passe from them as we see in Dauid Psalm 77.10.22.1.2 and Jerem. 15.20 and * Qui escente ad tempus in ipso deitate sensibus carnis in horendo illo iudicio quod tum subibat penitus occupatis in illam petitionem eripuit Christ himselfe crieth bitterly in the agonies of death and yet in the end they tread downe sathan vnder feete Rom. 16.20 VVherefore we must take heede how we censure these as the manner of some is for albeit sathan the flesh rage and storme for a time et God giueth his children in death it selfe strength to triumph ouer them by Jesus Christ albeit this is not so comfortablie manifested at all times to our eyes in this present world Secondly we haue here in Job a singular president and direction for the gouernement of life so farre surpassing all other instructions as the practise of a most diuine and religious man of God can excell the morall precepts of the best learned men on earth Chap. 1. and 29. Thirdly the Apostle Saint James doth highly commended Iobs patience chapter 5. And surely whosoeuer shall well consider his condition and place his pietie and religion and so take a view of his most strange calamities hee shall see a man of inuincible courage and constancie and such a president for patience as could neuer be seene J suppose on earth excepting only in the sonne of God Iesus Christ. Arguments to demonstrate this briefely are these 1. Peter 2.19.20 First Saint Peter saith If when yee doe well and suffer wrong ye take it patiently this is acceptable to God What praise is it if when ye be buffeted for your faults you suffer it patiently Jf Job had been an euill man or of that common sort of indifferent men his patience had been commendable in such intolerable afflictions but beeing a man most rare for all piety and sinceritie an vnspotted seruant of the Lord one that gaue himselfe no rest in any suspition of sinne chapter 3. 26. his patience and courage must bee the more admirable in such extreame calamities Secondly Job was exceeding rich chapter 1. 2. 3. and chapter 29. last verse it were much if a poore man should so endure the heauie hand of God vpon him for poore men are more acquainted with the miseries of this life then the rich or if being an vpstart from beggerie to some highe pitche of dignitie he could bee content to bee debased brought to his lowe ebbe again But a man flowing in wealth in great honour and estimation in the worlde continually all his life time full of prosperity to bee thus cast downe all on a sodaine there must bee in such a one more then mans strength to holde him vp and to keepe him from desperation Iob stands with courage till they weaken his faith Jf we desire to know what wrought this courage constancie and patience in Job the Apostle answereth 2. Cor 3.5 We are not sufficient of our selues to thinke any thing and againe I am able to doe all thinges through the helpe of Christ which strengtheneth mee Phillip 4.13 There do conspire against Job as in a league sathan flesh friendes wife and all torment him yet his courage was inuincible Chap. 3. till Christ left him a little to see his owne frailtie and corruptions then seemeth he as quite broken for a time as a man forlorne and forsaken of God The last great plague I was greatly comforted with this booke of God and for that J iudged then as yet J doe that the euill Angels sent from God haue a speciall hand and working in the pestilence as in sundry other * CoÌ„sider these places Psal 78.49.50 psal 104 4. Luke 13.16 Math. 17.15 Mar. 5.25 incurable diseases and euils of this life warres famine c. For this cause then desiring to comfort others with the same comforts wherewith God comforted me J collected these obseruations and meditations following 2. Cor. 1.4 And now trusting that the Lord will giue them some blessing for the vse and comfort of his people I haue thought it good to annexe them on this manner as not impertinent to the former treatise of fasting The first part of this booke I haue commended to a right VVorshipfull Gentleman who loues the trueth and the protection of the trueth These two parts J recommend to you good Mistris St. nothing doubting of your fauourable acceptation J can no way requite your christian loue The most mercifull father so fill you with spirituall comfort as J desire to bee comforted in my most neede and worke in your heart the true sense and feeling of his sweete mercies by the holy Ghost and open the eyes of your minde yet more and more by faith to beholde the vnsearchable riches of his sonne Jesus Christ Amen Praye for mee the Lorde Christ blesse and keepe you and all yours Yours euer to vse in the Lord Christ Henry Holland The first Chapter of Job This chapâ— hath 4. â—cial parts The first part is from the 1. verse to the 6. verse and containeth a description and commeÌ„dation of this holie man teaching vs 1. What his countrie was the land of Vz in Idumea vers 1. 2. What his name Iob vers 1. 3. What his religion and pietie he was an vpright man and iust man one that feared God and eschewed euill vers 1. 4. What children he had they were 7. sonnes and three daughters vers 2. 5. What his possession was very great vers 3. 6. What a carefull and religious life he and his children liued vers 4. 5. The second part is from the 6. verse to the 12. verse containing two braunches where is shewed In the first place how al the Angels good and euil stand before the Lord to minister vnto him and to do him seruice vers 6. 7. In the second how there past a speech betweene the Lorde and Sathan concerning Iob where we are to note 1. How the Lord commendeth the religion and life of his seruant Iob vers 8. 2. How Sathan accuseth him with all his might ver 9. 10. 11. The third part beginneth at the 12. verse and endeth in the 19. verse coÌ„taining a commission granted by the Lord to SathaÌ„ against Iob and the executioÌ„ of it 1. The commission is set downe vers 12. 2. The execution followeth wherein is shewed how SathaÌ„ afflicted Iob in 4. special calamities 1. He robbeth him by theeues of all his oxen and asses vers 14. 15. 2. He destroyeth al his sheepe with fire froÌ„ heauen vers 16. 3. Hee stirreth vp theeues against him to take
cause we see Iob vers 21. he accounts his children Gods great gifts aswell as all his substance God hath giuen God hath taken away c. Iacob likewise is of the same iudgement Am I a God sayth he that I can giue children Herein did the Lord blesse Iob wonderfully that he gaue him religious children and wealth Children without religious parents doe most commonly miscarrie daungerously Religious parents hauing children without wealth haue many cares and griefes in this present life as the Apostle speaketh 1. Cor. 7. Lastly rich parents and euill nurtured children breed and bring vp beasts to deuoure their substance Doctrine 1. Here learne how Sathan can turne our best external blessings into bane for vs if God permit He robbed Iob of all his children in one instant thereby purposing his vtter ouerthrow and confusion And thus can he make our best commodities speciall meanes for our destruction if the Lord doe not graciously and mightily sustaine vs. 2. The inward graces and gifts of Gods spirit haue the first place of commendation Children the fruite of the wombe the second the third and last place all other blessings of this present life Let not thy principall ioy bee in wife or children houses or lands for all these can Sathan take from thee if God permit but reioyce in Iesus Christ Galath 6.14.15 and that thy name is written in heauen Luk. 10. vers 20. and in the testimonie of a good conscience 2. Cor. 1.12 Vers 3. His * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued substance also was 7000. sheepe and 3000. camels and 500. yoke of oxen and 500. she asses and his * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued familie was very great so that this man was the greatest of all the men in the East THe substance of the old fathers did for the most part consist of sheepe and such like beasts as here are mentioned And the greatest Nobles then were content with a graziers and shepheards life Iacob and his sonnes whē they came before Pharaoh being asked what their trade and manner of liuing was they answered Gen. 47.3 Thy seruants are shepheards both we and our fathers Such indeed were Abraham Lot and Isaac as the storie teacheth vs Gen. 13.2 Gen. 26.14 yet is it sayd that Abraham was rich in cattell in siluer in gold and of Isaac it is sayd he had flockes of sheepe heards of cattell and a mightie houshold The beasts here mentioned were most common and most profitable in that countrey the sheepe for meate and clothing the camels to carrie burthens the asses to carrie men the oxen to plow and till the ground Horses had they few and little in vse in those parts The word here translated a familie is in Hebrue gnabudah and dooth signifie lands reuenewes tillage husbandrie fields vineyards gardens orchards c. It is vsed in the like commendation of Isaac Gen. 26.14 Hee had a mightie houshold And where hee is sayd to bee the greatest of the children of the East the meaning is the noblest and best as for riches and possessions so for good name and fame c. 1. This verse teacheth vs Doctrine that religion and riches may otherwhiles goe together for Iob was both rich and religious so was Abraham so was Isaac so was Iacob First for that riches are Gods good blessings Deut. 28. Secondly they are meanes to come by good things and to performe good deedes Thirdly they are promised to the godly as rewards of obedience Deuter. 28. Psalme 128. 1. Ob. But the Apostles forsooke all Ans In affection not in deede for they had their houses and possessions after as Matthew compare Luk. 5.27.29 and Matth. 8.14 And Peter had his house and nettes and did fish after the resurrection Ioh. 21. vers 3.2 Ob. But Christ sayth it is impossible for rich men to bee saued Matth. 19. vers 21. Ans Marke answereth this when he sayth that Christ did meane such as did trust in riches and set their hearts and affection vpon them chap. 10. 24. It is hard to finde indeede in these dayes many religious men wealthie or rich men religious Prouerbs are not alwayes generally true Vniust is the rich man or his father or both the one in getting iniuriously the other in retayning goods wrongfully gotten The Lord wee see here giues riches to good men least they should seeme to be euill for that they are the occasion of much euill in the world and hee giues them vnto euill men also least they should be esteemed as his best blessings as they bee accounted of the vnbeleeuers in all ages of the world 2. Thou seest here Iobs wealth exceeding great his bountifulnes and liberalitie and mercie to the poore was thereafter Fewe riche men religious and bountiful reade chap. 29. 30. It is a happie thing to see religious and bountifull men rich and rich men religious and liberall I would it were a thing more common to finde these things chayned and coupled together in these dayes 3. Here wee see in more speciall manner that which generally is before noted that Iobs patience courage and constancie was wonderfull great hee was by the Lords hand aduanced to a very high pitch of dignitie and honor in the world A worthie president for noble men and great men to looke vpon in their afflictions and being robbed as it were in one instant of all his glorie and great dignitie yet he endured patiently Gods heauie and strong hand vpon him If he had bin lately start vp to some wealth or before times exercised with some wants his downfall had been the more tolerable and his commendation the lesse Vers 4. And his sonnes went and banketted in their houses euery one his day and sent and called their 3. sisters to eate and to drinke with them WE haue seene hitherto what speciall blessings the Lord had giuen his holy seruant Iob first the good graces of his holy spirit next a sweete number of children and thirdly substance exceeding great Now here followeth a fourth blessing comparable to any external blessing his children also were religious and did mutually Iobs childerē religious most louingly embrace comfort and helpe one another This verse giueth vs to see how Iobs childrē did cōfirme their mutuall loue by banketting together where consider these poynts 1. Who banketted or feasted together Iobs sonnes 7. 2. Where in their owne houses 3. When euery one of the 7. on his day not alwayes 4. Where were their sisters they were sent for and came with all modestie The sense and meaning of this verse is this The seuen sonnes of Iob before mentioned they were wonted certaine times of the yeare to call and to inuite one another to feasting to the end they might admonish comfort and instruct one another that their loue might bee cherished
their faith confirmed and that so they might bee mutually comforted one by another This meeting was not in common Tauernes or Innes or Alehouses or in other places of resort with the prophane Edomites the people of the land but in their owne houses For albeit as yet they were young and as it seemes vnmarried yet had their father prouided them houses and such necessaries as did belong to their families as carefull was Iacob in this respect Gen. 30.30 as his words to Laban can testifie But now when shall I trauell for mine owne house also hee that prouideth not for his familie is worse then an Infidell and wee may procure things honest before hand the care which is forbidden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distracting and vexing care Matth. 7. These seuen sonnes did thus feast together 7. daies not 7. daies continuing or if they feasted a whole weeke certaine it is not euery weeke or euery month for we must not imagine that they gaue any such president of a luxurious life vnto others but certain times whē they thought best or had most cause of meeting for it is sayd that euery one kept his daye The modestie of the Virgines of elder ages no more but one day Lastly the sisters they came also to the same banquet from their fathers house as it is like they were virgines yet but withall modestie and shamefastnes they came being sent for and being called not before for so it became well their virginitie to bee sober modest and very watchfull ouer their waies Wherefore he mentioneth in the beginning of this booke the banketting of Iobes childrē 1. The holy spirite here speakes of this feasting and banquetting for these speciall causes First that wee might see the religious loue of Iobs children and by what meanes they desired to comfort and edifie one another Secondly that wee might also see and consider the religious care of Iob for them expressed in the verse following Thirdly that wee might obserue where and when Sathan murdered them it was in their feasting time that hee might turne Iobs great mirth by a sodaine desolation and destruction into the greater sorow If his sonnes had died in their beds by some continuing sicknes where he might haue seene some testimonie of their faith it would not haue so moued him sodaine deaths the best doe feare and the foolish think it a great argumēt of Gods great wrath as we may see both in this booke and Luk. 13.1.2.3.4.5 Lastly this banquetting is here touched that wee might note what men Sathan so murdered not Epicures * Sathan knew the wicked would soone take occasion to exclayme against righteous Iobs children nor hypocrites extortioners c. as Iobs friends thought but godly and religious persons 2. Note here the religious loue and happie consents of these good children mutually comforting one another No doubt they were no small ioy and comfort vnto their father Adam had but two sons the one murdered the other Noah had three sonnes one mocked his owne father and was accursed Abraham had two sonnes the one scorned and persecuted the other Isaac had two sonnes the one hated and desired to murder the other Iacob had twelue sonnes ten would haue murdered Ioseph and dispitefully sold him into a strange countrey Dauids children murdered one another and hee had great griefe and sorrowe by them all the elder despise the younger the younger enuie the elder If such holy men had such wicked children what maruell is it that our prophane parents breed and bring vp such a wicked generation 3. Feasting and banquetting is lawful vnto Gods people if that they keepe the rules appointed and follow the godly practise here set before vs by the holy spirit Abraham feasted at the weaning of Isaac Gen. 21.8 Isaac feasted Abimelech Gen. 26.30 Ioseph his brethren Gen. 43.31 Dauid Abner and his friends 2. Sam. 3.20 Salomon his seruants 1. King 5.15 Matthew feasted Christ and his Apostles Matthew 9. So did Simon the Pharisee Luk. 7. with others many Luk. 14. Vers 5. And when the daies of their banquetting were gone about Iob sent and sanctified them and hee rose vp earlie in the morning and offered burnt offeringes according to the number of them al for Iob sayd it may be that my sonnes haue sinned and * Heb. blessed Or thought euill or spoken euill blasphemed GOD in their hearts THis verse giueth vs to see some part of the practise of Iobs life in the wise and godly gouernment of his familie thereby to teach vs that his life well agreed with his faith and profession and iustly deserued the former commendation vers 1. This verse laieth before our eyes the religious care of Iob for the gouernment of his children where these pointes are to be cōsidered 1. When Iob sacrificed for his children When the daies of banquetting were gone about earlie in the morning 2. How his children were prepared for the sacrifice hee gaue charge they should prepare and sanctifie themselues 3. What sacrifice he offered Burnt offrings according to the number of them all 4. What reason moued him so to sacrifice he feared lest they had sinned in their feasting 5. How often did Iob so all those times in the yere when they banquetted And when the daies of their banquetting were gone about Vaikadshem Exod. 19.13.14 supra pag. that is when the 7. daies of their feasting was past for the 7. brethren did feast euery one his day vers 3. therfore here wee must vnderstand 7. daies whether 7. daies continued or some intermission between the feast of each brother it is vncertaine Iob sent and sanctified them that is he sent a messenger vnto them to charge them to sanctifie to wash and purifie them selues and so to prepare themselues by prayer c. against their day of meeting to sacrifice The word here vsed signifieth to prepare as Numb 11.18 but I vnderstand it here as it is vsed Exod. 19.10.14 vers where wee see their sanctification and preparation to heare the Lord speake contained their purification and their abstinence from the mariage bed as the Apostle also doth exhort in the like occasion 1. Cor. 7.4.5.6 And no doubt with all these outward things they were to pray instantly Eccles 4.17 that they might be fit to appeare in Gods presence for his most holy worship and seruice And hee rose vp earlie in the morning The morning is a pretious time for all actions The morning a precious time for al good actions and specially for Gods worship and seruice and so commended by Gods spirite vnto vs Psalm 5 3.55 17.59 16.90 14. Iob was very carefull concerning his children he would let passe no time when their feast was ended but very earlie he sought the Lord that God might be pacified if that by any meanes in thought word or deed they had offended him in that dangerous and loose time of feasting And hee offered burnt offrings according to
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
turne him hee would soone beate backe Sathan with all his force For this cause doth this wicked spirite play all his partes without any intermission The saints of God haue had some skirmishes with him but after a little breathing time they haue euer foyled him This wee see in Dauid hee was often in great straites and yet by Gods goodnes he soone recouers strength againe in Ziklagge hee and his men lost all they had wiues children 1. Sam. 30.17 Act. 5. last vers c. and to adde vnto his miserie that wicked crue which was with him all in a rage would haue stoned him here was cause sufficient of inspeakable griefe of heart But Dauid gaue himselfe to prayer and comforted himselfe in the Lord his God So we see the holy Apostles and disciples in the primitiue Church being much beaten of Sathan yet in small time they recouer greater strength againe 2. We bee taught that Sathan and wicked spirits are of great strength Psalm 103.20 and could soone set on fire all these inferiour parts of the world Wicked spirits haue greate knowledge in things naturall and greate strength if they were permitted For this cause the Apostle cals them the princes of the ayre Eph. 6.12 They poysoned the waters of Egypt Psal 78 49. Exod. 7. and destroyed their fish They poysoned and infected the ayre of Egypt and so brought in the pestilence vpon men a murrein vpon beasts Psal 78.50 They poyson and infect mens bodies most daungerously and diuers waies as we see by many examples in the Gospell Matth. 17.15.18 Mark 5.25 Luk. 13.16 and by this of Iob himselfe chap. 2. 3. Note here the more to amaze Iob how Sathan hath for him varietie of plagues He could haue as well stirred vp either the same Sabees Sathan hath against Iob variety of plagues or some other men to take away Iobs sheepe but hee would not now vse these base helpes hee thinkes it best to bring downe some straunge plague as it were from heauen vpon him A rot or any such euill would not haue destroyed them al in an instant as he desired The deuill must haue against Iob some exquisite and strange plagues he must therefore haue some speciall meanes to deuoure the sheepe all at once and for this end purpose nothing like some wilde fire or straunge lightning this will destroy wee see and know by experience without mercie And thus would Sathan make Iob beleeue that heauen and earth haue conspired against him for his destruction Be as carefull to preserue life as Sathan is to destroy life Vse 4. Ignorant people in the like euents as these are can not conceiue of Sathans practises because they be rude in Gods booke and bee not lightened by the holy trueth to see his workes For this cause to fill them with illusions Sathan hath inuented from the beginning of the world in all ages and hath set foorth and practised his abominable arts of Magicke and witchcraft By which faculties hee hath so preuailed If any of our ignorant sots and vnbeleeuers were thus plagued in his cattel he would straight waies crye out onely vpon witches and seeke after thē for redresse that he hath brought the greatest part of the world to worship and to adore him as a God For being sent of God either to correct and chasten his people and holy seruants as here wee see or to plague vnbeleeuers as full often wee haue seene and knowne hee perswades the blind people in their extremities to seeke help of witches And these wretched manciples of the diuell perswade themselues and others that what Sathan doth at Gods speciall charge and commission is done by vertue of their arts inchantments characters and other cursed illusions which wicked spirits haue taught them And thus the greatest part of the world followes after Sathan and his mates because they haue not the trueth or hauing it 1. Thes 2.11 haue no sound loue thereunto Vers 17. And while he was yet speaking another came and sayd The Chaldees set out three bands and fell vpon the camels and haue taken them and haue slaine the seruants with the edge of the sword but I onely am escaped alone to tell thee ANd while he was yet speaking another came The 3. message and cause of Iobs miserie or Iobs 3. rack There was no intermission no breathing or resting time for Iob. Sathan had most artificially brought all his matters so about that all his bloudie instruments were all at once in a readines as if they had been of a long time of one league heart will and minde and now had so consulted together that they knew their time and place and all circumstances c. vers 16. The Chaldees set out three bands Sathan hath found out another sort of theeues stronger then the first The bloudie Chaldees which liued by oppression and robberie these came against thy seruants marching forward in battell aray well prouided against vs and they haue taken away violently thy 3000. camels Thy seruants fought against them but being fewer in number and weaker in strength they were al slaine without mercie and the Lord in a strange prouidence hath deliuered me I thinke for this end that I might come and tell thee Doctrine 1. This verse againe teacheth vs that Sathan is not a stranger in any countrey or part of the world He is acquainted and can commaund the Sabeans to serue him Sathan is a stranger in no parte of the world but familiarly acquainted in all partes with the wicked he is as well acquainted in Chalde in like maner And so in all countries and nations of the worlde in the Church and without he can commaund the children of rebellion when and where the Lord permits him to bee his hands and instruments to effect any mischiefe 2. This nation or people of the Chaldees did serue Sathan as here in theft The Chaldees great men with Sathā in his artes of witchcraft so also in all the arts of magicke and witchcraft more then any of the elder nations excepting the Egyptians for that by Astrologicall speculations this people could better vaile and couer Sathans practises thē any other people This appeareth in the 2. of Daniel ver 2. The King commaunded to call the Inchanters and the Astrologians and the Sorcerers and the Chaldeans for to shew the King his dreames All these wizards would bee called Chaldeans Disciplina Chaldaorum Socatur diuinatio Cicer. diuinat vers 4. as if al wisedome and knowledge dwelt among them and all other countries no way for diuination comparable vnto them The hebrue word Casdim Chaldeans is interpreted of some as diuels or as robbers and spoylers Casdim A fit name for such a people This countrie was Abrahams natiue soyle as it is storied Gen. 11. from whence he was commanded of the Lord to depart and to come vnto the promised land of Canaan Gen. 12. vers 1. it lyeth
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
will dye shortly and I will kill him The dayes of mourning for my father will come shortly Gen. 27.41 We see God doth vs many good turnes and shal we endure no euill at his hand when it pleaseth him 2. When men receiue blessings no thanks to be thankfull but how many are there which forget not soone all the good they receiue And where shall you finde a man which if you offend him neuer so little is not readie to forget all the good he hath receiued And as men doe with men so doe they with God In prosperitie they bee thankfull and perswade themselues of his fauour and praise him but vnder the crosse they murmur and thinke vpon nothing so much as his iustice and wrath Iob on the contrary he forgetteth not now what good he hath receiued and argues by the former blessings both spirituall and temporal which he hath receiued from God that for these chastisements he ought to bee thankfull they cannot proceede but from a louing father Iob here practiseth that which Iames commandeth Iob doth both teach practise Iames. 1.2 Heb. 12.8.9.10.11 Iob. 15.3 My brethren count it exceeding ioyes when ye fall into diuers temptations Wee must be readie at all houres to send God whom againe the blessings which he lent vs with thankfulnes In aduersitie meditations of Gods loue grace and mercy in Christ in prosperitie meditations of Gods iudgements rods and iustice are best So did Iob in prosperitie he gaue himselfe no rest for feare of displeasing his God he so thought of his rods and anger chap. 3. 26. In aduersitie hee striues to be cheerefull and to thinke of Gods goodnes This argument and the meditation of it is a singular preseruatiue in aduersitie Consider euer vnder the crosse of Gods former loue towards thee so confirme thy selfe For whether wee consider the temporall blessings of God or spirituall which concerne our saluation wee must needes bee comforted in the due consideration of them Runne through some particulars in thy conception thy birth thine election c. behold his almightie power prouidence and goodnes c. But selecting and calling thee by Iesus Christ vnto euerlasting glorie from endles shame how canst thou once think of this but thou must be exceedingly rauished with ioy and be ful of thankfulnes and shal not this God send vs bitter crosses for a time on earth which meanes to aduance vs to such endles glorie in heauen 3. Note here the true mark of Gods faithfull children first where it is sayd he offended not with his lippes The meaning is not that he grudged inwardly and spake well outwardly but that he had such a bridle for his affectiōs that he could well rule his tongue in the middest of this scorching flame of temptatiōs Many inward battels had he but by faith he ouercame them so as they could not appeare outwardly any thing at all in him * An vnbeleeuer will soone discouer himselfe by an vnbrydled tounge vnder the crosse It is a thing most rare when a man hath many conflicts within but that some bitter and euill words escape him without For this cause sayth S. Iames that he which sinneth not with his * In word Iam. 3.2 1.26 Psal 15. tongue is a perfect man and able to bridle the whole bodie Of the gouernment of the tongue First consider Iames arguments 1. Hee that cannot bridle his tongue hath no religion Iam. 1.26 2. He that can bridle and well vse it is a sound wise man 3. Hee that cannot bridle it is set on a wilde horse backe 4. He sits in a shippe which wants a rudder or a helme 5. An euill tongue like a flame burnes vp all euen all the world the diuell fires it 6 He that hath an euill tongue is full of sinne 7 The wicked mans tongue cannot bee tamed 8 Full of deadly poyson 9 He cannot bee a faithfull man which hath an euill tongue Blessing and cursing are contrary One thing be sure till thou hast a good heart thou hast neuer a good tongue Math. 15.19 Learne to speake well to God so shalt thou speake well to men The tongue is a notable instrument well gouerned the worst part if it bee euill euill by nature hard to bee ruled let vs often pray for the good gouernment and good vse of the tongue Thus far of wicked spirits now something would be sayd of the good Angels which kept Iob keep vs euery day Psal 34.7 First They are many Math. 26.53.2 Of great strength Psalm 103.20.3 Faithfull in their obedience ibid. 4. They reioyce in our good Luk. 15.7.10.5 When we dye they carrie our soules to heauen Luk. 16. vers 22. Vers 11.12.13 Now when Iobs three friends heard of all this euill that was come vpon him they came euery one from his owne place to wit Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite for they were agreed together to come to lament with him and to comfort him In these mē which visited Iob in his afflictiōs we are to consider 1. What moued thē to visit him 1. They heard of his calamitie miserie 2. They were his deere friends 2. With what sympathie loue they came vnto him 1. They agreed together to come performe this duetie 2. They intended in loue to come and lament with him 3. They came to comfort him by all meanes that they could best doe it 3. When they were come to the place note 1. The signes of their true loue 1. Weeping 2. Renting garments 3. Humbled in the dust 4. Sate downe by him 7. dayes and 7. nights 2. What moued thē to be silent 1. They waited oportunitie 2. His sore and payne did increase Now when Iobs three friends No doubt he had many When any of the faithful are afflicted al the the world wil ring of it how much more if they be rich being in that high pitch of dignitie chap. 29. but these these were his speciall most wise and faithfull friends Heard of all this euill which came vpon Job That is all the former calamities losse of substance losse of children these last torments in his owne bodie They came euery one from his owne place These three great men which are here named came euery one from his owne countrie or possessions where they dwelt Gen. 25. and 36. not alone but accompanied with many no doubt which came partly with them as attendants and with a number which came purposely to see Iob for diuers causes Eliphaz the Themanite Iob and his friendes al come of the same ancetors for it semes they came all of Esau These surnames some haue thought were giuen them of the places townes or cities whence they came but the best interpreters say these were the names of their ancesters that Eliphaz is called a Themanite of Theman the sonne of Eliphaz Gen. 36.11 42. which was the first borne of Esau And yet we know Theman
was a citie in Edom Ierem. 49.7 Baruc. 3.12 which did beare name of that man and this Eliphaz might bee Lord of it so hee may beare the name of the towne and his fathers also Bildad the Shuhite Of Shua the sonne of Abraham by Ketura his second wife Gen. 25.2 Zophar the Naamathite Some say of Zopho sonne to that Eliphaz Esaus eldest sonne Gen. 36.11 Some say his name is set downe figuratiuely Metathesis of Timna one of the Dukes which came of Esau vers 40. And yet it may bee this man came of a towne called Naamah which afterwards fell by lot to the tribe of Iuda Iosh 15.41 They were agreed together to come That is they came not by chaunce they came purposely with one consent they thought to ioyne their counsel heads hands hearts together to doe him good To mourne with him and to comfort him They came in loue they would ease his sorrow if they could any way beare any part of it and they desired to comfort him by prayer and conference 1. First behold in these three men a singular president for loue and wisedome For loue they were deere friends they mourned and were touched in their hearts for the calamities of their friend they desired to comfort him and mourne with him Their discourses following shew they were men of rare gifts for wisdome and knowledge These men follow Christs counsell faithfully Math. 18.18.19 for godly wisedome they agree together with all the best meanes and counsell they can to communicate vnto him all the signes of their loue So Esay came to Hezekiah to comfort him and admonish and to pray for him 2. King 20.1.12 1. They agree together They know no prayers can preuaile with God without consent of mindes Verely I say vnto you that if two of you shall agree together in earth vpon any thing whatsoeuer they shall desire it shall be giuen them of my father which is in heauen for where two or three are gathered together in my name there am I in the midst of them 2. They mourne with them which mourne Rom. 12.15.16 Reioyce with them that reioyce and weepe with them that weepe be of like affection one towards another 3. They came to comfort his minde with counsell admonition exhortation Comfort the feeble 1. Thes 5.14 minded beare with the weake be patient towards all men Thus they had a good purpose meaning But they so failed afterwards in the manner and forme of consolation and conference that Iob found no greater torment by any calamitie then by their speeches Iob. 16.2 howsoeuer wise and godly yet vndiscreetly and vnaduisedly applied vnto him insomuch that he complaineth against them all Iob. 16.4 Ye pretend a good purpose that ye came to comfort me but miserable comforters are you all They came not we see to mocke him but to comfort him and yet in their contention and heate of disputation against him they gaue him some hard and ironical speeches For he saith I could shake mine head at you meaning I could scorne you as you doe me for my miserie but I will not requite one euill with another Vse 1. When God giueth vs loue towards our poore brethren let vs aske him wisedome that we may know how to relieue and comfort them and when God giueth vs wisedome to know how to doe good let vs pray for loue to moue and stirre vp our affections to doe all the good we can for them 2. It is hard to finde a man of such wisedome and loue that is a right sound Phisition to cure the sores wounds of distressed soules and troubled consciences These men be so rare that as Elihu saith afterward Chap. 33. 23. ye shall hardly find such a messenger such a comforter one among a thousand 3. The world is full at this day of such friends as will agree with you to mirth and feasting but fewe come to the house of mourning or if they come they are vtterly vnable to speake one good word to comfort the heart of the afflicted So farre of their affliction before they came Now of their loue and compassion being present Verse 12. So when they lift vp their eies a farre off they knew him not therefore they lift vp their voices and wept and euery one of them rent his garment and sprinkled dust vpon their heads towards heauen SO when they lift vp their eies a farre off * Many arguments of loue They were told of his miserable state they therefore before they came neere him they look vpon him a far off and know him not he was in such a pickle that hee had lost all forme and fashion more like a dead beast then any liuing man Therefore they lift vp their voices and wept These teares were not counterfeit they did proceed from true loue and sound affection howsoeuer afterwards they were so amazed with the greatnes of the calamitie that they thought him such an abiect and so farre from grace The thought afterwards no word 〈◊〉 be spâ—… vnto him but law and iudgment 2. Signes of great sorrow lamentation as not worthie of any good worde of comforte for they reprooued him sharply because they desired to humble him for they thought him a very hypocrite Euery one of them rent his garment Such was the custome of those times in all strange accidents and calamities as Gen. 37.29 vers 34. supra cap. 1.20 This the hypocrites also did and therefore Ioel cals for a new rending of the heart chap. 2. 13. And sprinkled dust vpon their head That is they humbled themselues acknowledging that they were but dust and ashes as Abraham Gen. 18. and vnworthie to bee aboue the earth so Ioshua and the elders of his time Iosh 7.6 1. Now such as visite the ficke may learne here what affections and loue they must cary with them to the house of mourning if they will doe good First such as meet for this purpose must be of one heart and mind 2. They must bee men knowen or well heard of friends if it may bee 3. They must be wise men and of an vnspotted life 4. They must bee such as both can and will mourne and take to heart the miserie of the afflicted Psal 41.1.5 These men must come prepared and of purpose to comforte him 6. They must make themselues readie vnto prayer and for this cause before the sicke humble themselues carefully that he may ioine with them in prayers vnto God 7. They must iudge wisely of the sicke according to their knowledge of his former life and present afflictions They must be thankfull to God for his patience 8. They must neuer conclude of the fauour of God concerning him by the greatnes or qualitie of his torments Eccles 9.1.2 For no man knoweth loue or hatred of all that is before them all things come alike to all Eccle. 9.1.2 By the euents of this present life it cannot be discerned who is in who is out of Gods fauor These points wee haue noted at large in the treatise of fasting Verse 13. So they sate by him vpon the ground 7. daies and 7. nights and none spake a worde vnto him for they saw that his paine was * Or that his paine was incâ—sed exceedingly exceeding great BEholde here arguments of great sympathie and loue considering his state for Iob infected with a most venemous and pestilenciall plague his sent lothsomnes was intolerable and yet they sit on the ground 7. daies c. by him But the meaning is not that they neuer departed froÌ„ that place 7. daies and 7. nightes nor that they fasted so long But that they spent the greatest part of 7. daies and 7. nightes sitting and mourning in silence by him And none spake a word vnto him They came to comforte him by speech and prayer but now they stand so amazed as that they cannot speake a word to him but no doubt speake much to God in their hearts For they saw that his paine was exceeding great or did increase exceedingly They kept silence for a time not only for the strangenes of the euill but also to see if his paine would any thing decrease that so hee might the better attend to their words but all this time of silence they shewed great signes of loue one cause therefore of their silence was they waited for oportunitie and time to speake and herein they did well Prou. 25.11 For a worde spoken in time or a word spoken in his place is like apples of gold with pictures of siluer c. Another cause was they were of a doubtful iudgement concerning him they thought verily God had forsaken him set marks of his anger vpon him Therfore they doubted how what to speak as after appeareth by their long speeches and conference with him 1. Learne here what wisedome is required in them which would comfort afflicted consciences They must not onely shew signes of 〈◊〉 they must be also very circumspect and prudent as in wordes so in gestures when they come to the sicke They must not exceede in mourning and lamentation they must not bee so amazed as these good friendes were because of straunge afflictions for what will this effect in Iobs heart but astonishment griefe and sorrowe and desperation if God helpe not speedily as here we see They should rather after a time haue reioiced with praising God for his faith and patience This now argueth in them great want of iudgement and no maruell though Iob complayned afterwards Miserable comforters are you all 2. Lastly note how Sathan deales with Iob in this sicknes we see he smites him not all at once but rackes him againe by degrees to see what he can wring out of Iob for it is sayd that his paine torment did still increase 7. daies and 7. nightes And besides this racke in his bodie the silence and gesture of his friends did so torment his mind that at the last he cries out in that bitter maner we see ca. 3. like a man in frensie which through some grieuous sicknes hath lost his wittes FINIS