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
prepareth and inlargeth our harts before we can be humbled so then where great loue humilitie and repentance is in vs the Lords great loue and grace went before in the pardoning of many sinnes Luk 7.47 So speaketh Christ Many sinnes * An argumēt from the consequent not frō the cause as the example following testifieth are forgiuen her for she loued much Vers 14. Who knoweth if he will returne and repent and leaue a blessing euen a meat offering and drinke offering vnto the Lord your God THis verse containeth the third argument Coherence to moue the Iewes to repentance and it is thus much in effect Whereas the Lord hath consumed your corne and cattel and so wasted your store that you haue not to maintaine the publique seruice of the Lord so that your Leuites be discouraged in the Lords seruice 2. Chro. 31.4 Mala. 3.8 Notwithstanding if you shall vnfainedly seeke the Lord by heartie repentance be well assured how hard so euer it may seeme vnto men the Lord shall powre his blessings vpon you Who knoweth if By this manner of speaking Sense the Hebrues doe not meane any doubting in the speaker but they signifie the difficultie to obtaine that which is spoken of by any naturall meanes as then it might seeme admirable and incredible that after the ground had bin so long wasted and dried vp they should receiue some fruites of the earth againe q. d. True it is sayth the Prophet man hath good cause to doubt So lift vp your hearts in wars and pestilence howsoeuer it seeme hard to men yet god will deliuer you saue you doe you good if you repent but lift vp your hearts aboue earthly meanes and looke vpon Gods mercies and holie promises if you repent hee is willing and able doubt not to doe you good The like phrase we haue Exod. 32.30 I will go vp to the Lord if I may pacifie him for your sinne that is your sinne is so horrible what man is there but must doubt to finde any fauour with God for you yet I trust because of his infinite mercies I shall be heard and that with much crying I shall obtaine some mercie for you Caleb speakes in like manner Iosh 14.12 and Ionathan 1. Sam. 14.6.7 And Peter to Simon Magus Act. 8. 22. A blessing for meat offring and drinke offring that is the Lord will powre vpon you such blessings as you haue neede of for his seruice For by meat offring c he meaneth all manner of sacrifices and rites which were commanded in the seruice of the olde Church see Numb 28. vers 5. Exod. 29.40 Leuit. 2.1 Exod. 16.36 q. d. Because of your famine the diuine seruice of the Lord prescribed in his law is ceased notwithstanding mourne and lament and humble your selues vnfainedly and the Lorde shall graunt you such blessings as you haue neede of for the vpholding and continuance of the Lords seruice This verse teacheth vs First what a hard matter it is to asswage the fire of Gods wrath when it once breaketh foorth when he strikes with famine warres or pestilence any sinfull people Surely in regard of our selues because we haue multiplied sinnes against him we haue cause to doubt he will neuer leaue vs till he hath consumed vs. But when we consider his promises his goodnes his Christ his rich mercies in Christ let vs not doubt but send foorth cryes mightily vnto him and assuredly wee shall finde grace and comfort if wee beleeue and repent Consider the generall and fearfull sinnes of the land and when the Lords wrath breaketh foorth into warres plague famine or pestilence who can looke for any thing but that the Lord should consume as hee hath done the rebels in former ages where the Lords couenant is broken the seales polluted and prophaned his wonderfull name blasphemed the holy Sabboths spent in the seruice of Sathan Bacchus and Venus and reserued by vncleane beasts The reuenger of the couenant is sent forth for these sinnes Leuit. 26.25 as the only time for drunkēnes gluttonie surfetting whoredomes and such like abominations Yet notwithstanding the Lord our God being that gracious God so slow to wrath so full of bowels of mercie as the Prophet hath before shewed let Gods people in their vnfained repentance bee well assured they shall finde fauour and grace with God Secondly here wee learne the chiefe care and desire of Gods people when they be truely humbled and conuerted vnto God namely how the seruice and pure worship of God may bee maintained For they are well assured this is the chiefe piller and stay of all their good state and welfare in this life and Gods speciall ordinance for their euerlasting saluation So soone as Asa was deliuered truly humbled and informed by Gods Prophet he reformed his kingdome and set vp the seruice of God 2. Chro. 15.1.2.3.4.5 2. King 22.19 23. When Iosias heart melted hauing heard that holy law read c. he reformed his kingdom and set vp the pure worship of God in the land Now the time is come vpon vs for to practise this holy doctrine of repentance which the Prophet hath hetherto commended vnto vs in this exhortation if we regarde it not note the time of our visitation certaine it is the greater shame and confusion is reserued for vs. Let vs not bee like the Atheists of Esaias time who when the Lord called them to fasting weeping and mourning gaue themselues to eating and drinking and feasting scorning his Prophets with let vs be merrie for to morrow we shall die Esay 22.12.13.14 And like to the brasen faced Atheists and rebels of Ieremies time of whom the Prophet complaineth in these words chap. 5. vers 3. 4. O Lord are not thine eyes vpon the trueth A dangerous signe if ther appeare no humiliation when god striketh Reue. 9 20. thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne Therefore I sayd surely they are poore they are foolish for they know not the way of the Lord nor the iudgement of their God Vers 15. Sound the trumpet in Sion sanctifie a fast call a * or Proclaime the daie appoynted Kiru gnatzarah Indicite festū retentionis Because the people were kept in and restrained this daie solemne assemblie HEre beginneth the second part of this text wherein as before is noted foure things are principally to bee considered First what preparation must goe before a generall fast Secondly what persons must bee assembled Thirdly what must be done when they bee assembled together Fourthly what blessings they must expect assuredly if they humble themselues and truely conuert vnto God First concerning our preparatiō vnto a generall fast wee learne in this verse foure speciall poynts be required 1. The day must be knowne and signified with sounding of a trumpet
second reason is this The kingdome of Christ is spirituall Ver. 22. and doth not consist in things which perish but meates and drinkes doe perish with the vsing Therefore his kingdome his worship and seruice doth not consist in these things The third argument Wee must place no religion nor worship of God in obseruation of mens traditions nor in will-worship but these be meere vaine traditions sowne by Sathan in the braines and minds of men Therefore auoyd them Obiect But these men which teach and practise this fasting abstinence are wise iust holy deuout religious men not sparing their owne flesh for the mortification of their corruptions for pleasing of God c. Ver. 23. Ans First they haue but a shew of wisedome and but a shadow of the sound knowledge of God Secondly their worshippe is but a will-worship which God abhorres Thirdly God regardes not this beating of the flesh no nor the cutting or launcing of it 1. King 18. 1. Thes 4.4 as wizards doe but willeth vs to keepe our vessels in holines and honour and to humble the soule the minde the heart and spirit before him in a sound knowledge of his word and will in faith and repentance c. Wee see then the Apostle here speaketh against traditions of men concerning differences of meates for euen in those dayes the diuell indeuoured to thrust into the Church certaine decrees concerning meates and fasting vnder pretence and colour of humilitie iustice wisdome great holines and deuotion 1. Vnder colour of wisdome and holines c. they decreed to keepe certaine set fasts on certaine daies appoynted 2. This fast consisted in abstinence from certaine meates which they commaunded no man should eate taste c. 3. They accounted this fast a speciall worke to serue and please God being yet but their own will-worship neuer prescribed of God 4. They taught men to hold it a matter of great holines to defraud the bodie of the honour and refreshing due thereunto The superstitiō of the 1.2 and 3. age came from one spirit of error and differ little but that in corruption the 2. doth exceede the first the 3. farre surpasse them both So then these words serue to admonish vs against the superstitious fasts of all ages albeit this Scripture was written principally against the Pharisees and Essees blind aduersaries to the trueth and the pure worship of God in the dayes of the Apostles The abuse of fasting in the dayes of the Prophets THe opinions which depraue and corrupt all this exercise and depriue vs of all good by it 1. Opus operatū 2. 3. 4. 5. 6. are these and the like to esteeme highly of the worke done 2. to account it a worke meritorious a speciall worship acceptable vnto God a cause of righteousnes a cause of pardon of sinnes a satisfaction for the quicke and the dead We may not doubt but some of these opinions infected the false worshippers hypocrites and vnbeleeuers of all ages The 1. generation of hypocrites Gen. 4. Cain thought his sacrifice and seruice as worthie of acceptation as Abels scornfull Ishmael as good as religious Isaacks prophane Esaus as holy Iacobs For vnbeleeuers are so blind But ther is no accesse to God nor pleasing of him in anie worke without faith in Christ Heb. 11.6 that they iudge the worke to be accepted for the very workes sake Therefore can they dreame of no iustice but of that of workes or of a mixt kind of iustice lately inuented in the dayes of Antichrist as hereafter shall appeare That age of the Prophets was corrupted not a little with this leauen of superstition as may appeare by the often complaints and cryes of the Prophets Superstitious fasts in this time Esay 58. The Lord commandeth Esay to cry aloude against the superstitious fasts of his time and so hee doth leauing to all posterities a record of the same First he sayth vnto them that they haue a shew of wisedome as the Apostle speaketh and of deuotion for they seeme to seeke God early They seeme to be righteous and to do righteously They seeme to draw neere to God as desirous to learne his lawes but they renounce his statutes vers 2. Secondly he accuseth them of flat superstition by testimonie of their owne words Wherefore haue wee fasted and thou seest it not Here appeares the sowre leauen of that opinion that fasting was an acceptable work and might alone commend a man with God vers 3. Thirdly that they thought this worke meritorious For thus spake the blind people Wee haue punished our selues meaning with abstinence and thou regardest it not we receiue no good by it These words very fitly agree with that the Apostle speaketh Coloss 2.23 They spare not the body neither haue they it in any estimation because they deeme fasting to be a matter of great deuotion and a work greatly pleasing vnto God Fourthly he addeth by the way of answer to these blind hypocrites that albeit they hang downe the head like a bull rush shaken with a tempest a whole day at the least yet so long as they bee emptie of grace and goodnes faith and repentance iustice and mercie and care o◠the Sabboths their fasting and emptines can nothing please God The Prophet Zachary briefly noteth the same opinions and corruptions of fasting in his time chap. 7. and 8. Zach. 7.3 8. The Iewes then had their solemne set fasts certaine dayes and moneths of the yeare the fast of the fourth moneth the fast of the fift moneth the fast of the seuenth moneth and the fast of the tenth moneth The occasion of these fasts First the miserie of the Iewes began when Ierusalem was first besieged by the King of Babylon in the 9. yeare of Zedekiah the tenth moneth the tenth day of the moneth Iere. 52.4.5 For this cause a generall fast was kept in all the land this day and moneth Their second calamitie was in the 11. yeare of Zedekiah in the fourth moneth the ninth day of the moneth for the famine was then sore in the citie the citie broken vp the King taken c. Ier. 52.6.12 This was the occasion of the fast of the fourth moneth Their third calamitie and miserie was in the 5. moneth the tenth day of the moneth the miserable desolatiō and destruction of the temple kings palace and the citie the Babylonians consumed and defaced all their best buildings and palaces with fire The house of the Lord the kings house and al the great houses burnt he with fire Iere. 52.13 This was the cause of the third generall fast of the 5. moneth The fourth and last calamitie the Scriptures haue recorded was the bloudie conspiracie and death of Gedaliah a good man whom the King of Babylon had left as chiefe gouernour and ouerseer of all the Iewes which were left in Iewry 2. Kin. 25.22 to dresse the vines and to till the land Iere. 52.15 for
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
consent for a time that yee may giue your selues to fasting and prayer 1. Cor. 7. ver 5. where againe least any should thinke ouer highly of this exercise or conceiue any opinion of holines merit c. hee addeth also not vnmindefull of our infirmities and againe come together that sathan tempt you not for your incontinencie Ieiunijs preces alere ingemiscere Lichrimari mugire dies noctesque ad dominum Tertul lib de poenitent Ieiunium preces nostras subuheit in coelum Fasting giues wings to our prayers Basil Homil. de laudibus ieiunij This appeareth plainely in the wordes of Ezra that one principall ende and vse of all fasting publike and priuat is to make vs more fit for prayer Ezra 8.21 I proclaymed a fast that wee might humble our selues to what end that wee might seeke of him that is by prayer begge of God or put vp our petitions vnto God a right way to escape the enemie for vs for our children and for all our substance and that this seeking was by prayer appeareth in the wordes following vers 23. So wee fasted and besought our God for this and he was intreated of vs. In prayer the soule must bee lifted vp to God Psal 25.1 and powred forth as it were before the Lord 1. Sam. 1.15 a worke which no naturall man can performe before hee hath receiued the spirit of faith 2. Cor. 4.13 Rom. 10.14 and the spirit of prayers Zach. 12.10 Rom. 8.26 Yea the faithfull themselues when they haue their consciences loaden with sinne or their bodies farced with meats they shall finde themselues barren and bound vp in their harts drye and vnapt for this heauenly exercise I conclude therefore Looke what moued the faithfull and holy men to fasting must moue vs They fasted to prepare and to stirre vp their spirits and soules vnto prayer Therefore so must we Sixtly the faithfull seruants of God A sixt cause of priuat fasting to beare the crosse more patiently in persecution for the professon of the gospel c. when they were called to beare Christs crosse in times of persecution for their religion for the gospell and their profession sake then they gaue themselues againe in speciall manner vnto fasting and prayer Vt ad ferendas afflictiones c. That they may saith Chemnitius accustome themselues and learne to beare afflictions more patiently And this Christ teacheth to be a speciall time for this abstinence answering Iohns disciples of their priuat fast Mat. 9.14 Why doe we and the Pharisees fast often and thy disciples fast not he saith can the children of the mariage chamber mourne as long as the bridegroome is with them but the dayes will come when the bridegroome shall be taken from them and then shall they fast Where he teacheth first that there is a time of mirth and ioy and that season is vnfit for fasting and that there is a time of sorrow mourning when men ought to giue and applie themselues more humblie vnto fasting and prayer Secondly We must fast when we shall feele our bridegroome Iesus Christ absent from vs. Cant. that hee shall depart from them and then many euils shall follow great persecution for the Gospell as came to passe vnder those ten bloodie Emperours then and in those dayes men must not forget fasting The holy martyrs therefore as Christ admonisheth euer vnder the crosse gaue themselues to fasting and prayer The Iewes fasted much priuatly and publikely during their banishment and captiuitie Zach. 7. 〈…〉 for 〈◊〉 soules howbeit after a time they became superstitious and for this cause also fasted no doubt Paul often for speaking of his afflictions and reioycing to remember how many euills hee past through for the gospel sake he saith in watchings often in fastings often 2. Cor. 11.27 Againe 2. Cor. 6.5.6 In stripes in prisons c. by watchings by fastings And thus the good Martyrs in all ages did exercise themselues M. Bradfords abstinence vnder the crosse of Master Bradford Master Iohn Foxe writeth that Preaching reading and praying was all his whole life he did not eate but one meale a day which was but little when he tooke it Acts and Mon. 1555. Iulij and his continuall studie was vpon his knees in the midst of dinner he vsed often to muse with himselfe hauing his hat ouer his eyes M. Bradford mingled his drinke with teares from whence came commonly plenty of teares dropping on his trencher So likewise Alcibiades a good man liued very sparingly in the primitiue Church for he fed onely on bread and water and would haue continued this dyet in the prison for he thought it a special time of fasting but because of his weaknes he was taught of Attalus the martyr to doe otherwise and he receiued the admonition Euseb lib. 5. c. 3 and obeyed it and vsed the creatures more freely with thankes giuing vnto God A seuenth cause preparation to heare the word and receiue the Sacraments And let the seuenth end of this exercise bee a diligent and godly preparation to heare the word and for participation of the sacrament to our edification and comfort for thus did the faithfull in all ages receiue benefite by the publike ministrie of Gods word and sacraments here we must regarde principally these three poyntes 1. Preparation before the word and Sacrament 2. Attention and reuerence in hearing the word and participation of the Sacrament 3. Meditation after 1. Of preparation before the word and Sacrament THe Lord for this poynt warneth vs that wee enter not rashly nor vnaduisedly into his holy sanctuarie but with preparation and reuerence Eccle. 4.17 Take heede vnto thy foote when thou enterest into the house of God and bee more neere to heare then to giue the sacrifice of fooles for they know not that they doe euill This preparation is principally of two partes 1. Of the minde 1. By reading and 2. By meditation before 2. Of the heart and spirit 1. By fasting 2. By prayer Preparation of the minde BEfore the minde be inlightened with some measure of the true knowledge of God there can be no faith no repentance no saluation how can men loue that which they knowe not how can wee trust him whom wee loue not c. It is a wonder to see how Sathan doth bewitch men in these dayes to seuer these two reading and preaching which GOD hath euer so coupled together for some would content themselues for their faith and saluation with reading onely and they are many and some would haue but preaching onely and they bee not a few The scripture indeede doth ascribe most for the breeding 1. The minde prepared First by reading of the Scriptures increase and growth of faith repentance vnto the preaching of the word Rom. 10.14.17 Mal. 2.6.7 Pro. 29.18 Hos 4.6 Matth. 15.14 But yet they command vs full often publikely and priuatly to reade the same Deut. 6.6.7 Psalm 1.2 Act. 13.15 Daniel
all the congregation 3. When the congregation is gathered what is to be done 1. The people yōg and olde must vers 16.17 1. Mourne and weepe 2. They must fast 3. They must all assent in prayer with the priests 2. The priests must principally in this action 1. Weepe and mourne for Gods people 2. Pray earnestly for the Church of God 4. What good effect and happie issue this solemne fast humiliation of the faithful shal haue 1. The Lord will be carefull ielous ouer his people vers 18. 2. The L. wil spare his people and end their afflictions Ioel. chap. 2. vers 12. Therefore also now the Lorde saith turne you vnto mee with all your heart and with fasting and with weeping and with mourning THerfore also now As if the prophet said Sense I haue now taught you sufficiently the causes of your miserie first of that great dearth and famin which hath wasted al your store greatly weakned the whole land you haue heard that your sinnes were the cause of all that euil but you would not harken not beleeue Now I come againe the second time and I tel you how the Lord hath determined alreadie to bringe vpon you a merciles bloudie people Wherefore rent your hearts with sorrow for sinnes past and testifie your vnfained repentance by fasting weeping and mourning 1 This v. teacheth vs Doctrine how the holy prophets did carefully watch and obserue their times occasions and other circumstances when where and how they might best speake vnto a dead hearted people The wicked will not heare till their corrections come So did Azariah the prophet watch his time to call vpon Asa and all Iudah to reforme the church of God in their daies for when Asa had gotten a wonderfull victorie by Gods free grace mercie then Azariah moued by gods spirit spake these words The Lord is with you while you be with him 2. Chro. 15. v. 2 3 4 5. and if you seeke him he wil be found of you but if you forsake him he will forsake you then hee sheweth them their capitall sinnes Now for a long season Israell hath beene without the true God and without priest to teach and whithout lawe i. Looke vnto it O king and O ye people of Iudah The three speciall pillers of the Church and common-wealth you haue wanted for a long time the maine greate pillers of your common welth therefore no maruell though your kingdome were so in daunger of ruine and destruction 2. This v. teacheth vs that all the time the Lord threatneth vs til his iudgements be executed Passe not the acceptable time for that is dangerous now is the time when he speaketh by his holy word and chastisements Reuel 9.20 Esa 55.6 Hebr. 3.12.13 is the time wherein the Lord calleth vs to repentance and therefore most carefully to be regarded as the Lords acceptable time and as the daie wherein God offereth vnto vs saluation 2. Cor. 6.1.2 Es 49.8 3. This verse teacheth vs what true repentance is namely a conuersion vnto God with all the heart The Lord will not be serued by parts or by halfes but with all the hart the Lord wil not part stakes with the diuel the world the flesh no more thē with Baal he is God alone must haue the whole heart This is it the law commandeth and Christ requireth all the heart al the soule all our strength al our thoughts to loue worship and serue him Deut. 6.5 Luke 10.27 chap. 14.26 The holy spirit giues the good K. Iofias this cōmendation * The minde discourseth disputeth the soule desireth the heart lodgeth and embraceth c. 2. King 25.25 He turned to God with all his heart with al his soule with all his might according to al the lawe of Moses When we do God any seruice he would haue vs to doe it with such cheerefulnes as that no part of vs within or without sit idle we must thē straine all parts and speciallie these here mentioned the heart soule mind his great chambers wherein he doth erect and set vp his throne and kingdome 4. Wee be taught that fasting is an holy exercise very needefull and profitable to testifie our conuersion and repentance as is afore shewed 5. This verse teacheth vs how the holy saints testified also their vnfained repentance and conuersion vnto God by weeping and mourning and how that when they humbled themselues in their fasts priuate or publique they did expresse their vnfained sorrow for sinne by weeping and mourning And surely fasting will drawe vs to a more earnest searching fight and feeling of our owne vnworthines and so to a deeper sorrow and mourning for sinne for which cause the exercise which the other Euangelists call fasting Compare Mark 2.20 Luk. 5.35 Matth. 9.15 S. Matthew cals mourning Because that must leade vs vnto this We haue many notable examples and presidents of the saints Chap. 8.9.10 to teach vs how weeping mourning follow fasting The people in Nehemias time when they humbled themselues in fasting wept and mourned so exceedingly for their sinnes that the noble captaine by much intreating could not stay their weeping So the Leuites which preached in euerie congregation for the whole multitude was deuided into diuerse assemblies called vpon the people to cease weeping and mourning Verse 11. 1. Sam. 6.6 And in Samuels time the people fasting and mourning for their sinnes wept so much that they are saide to haue drawne whole buckers of water which the depth of their sorrow for their sinnes the anger of God against them had ministred We reade often of Dauids teares 2. Sam. 3.31.32 So likewise of Christes weeping Luke 19.41 Iohn 11. but of his laughter neuer 2. Kin. 8.12.11 Act. 20.30 Phil. 3.18 Hezekiah wept and mourned 2. King 20.1.2.3 so did Elisha to Hazael and Paul at Miletum because they did foresee the euils which were to come vpon the Church of God And Ioseph wept often being occasioned by his brethren Luk. 23.62 Luk. 7.38 Genesis 50.17 43.30.45.1.2.14 Peter in his conuersion wept bitterly and Maries teares were so many 2. Kin. 22.19 that she is sayd to haue washed Christs feete with weeping Iosias heart melted and wept before the Lord for his owne sinnes and the sins of his people And the Psalmist sweetely teacheth what ioy followeth all the crosses of the faithfull The teares of the faithfull haue a happie end if with ioynt hearts they weepe and mourne and cry vnto God Psalm 126. vers 5.6 They that sow in teares shall reape in ioy they went weeping and carried pretious seede but they shall returne with ioy and bring their sheaues And thus wee see how the faithfull can shed teares plentifully for good causes which assuredly are neuer lost on the groūd Psalm 56. ve 8. but bee registred with the Lord and preserued as in his bottels 1. Quest Doe the godly weepe for themselues
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
first cause of their meeting was that the remembrance of Gods great and wonderfull benefites might neuer dye among them Vse of the Passeouer therefore in the feast of the Passeouer they did celebrate the remembrance of their miraculous deliuerance out of Aegypt secondly in the feast of Pentecost the remembrance of the lawe and holy couenant which they receiued in Sinai Thirdly in the feast of Tabernacles they were put in remembrance how they dwelt fortie yeares in the wildernes in tents and were graciously preserued and thankesgiuing was then vsed for their come and other fruites receiued So they were yearely put in minde of these three the greatest blessings that can be in any commonwealth For the first great happines of any weale publike is to be freed from al bondage to inioy freedome and to haue speciall liberties and immunities graunted this mercie the Lord shewed them in their admirable deliuerance from Aegypt The second thing which maketh a flourishing commonwealth is that Gods lawes and holy couenant be receiued Gods pure worship and holy religion be established This was done by the Lorde in a most wonderfull manner vnto that people in the wildernes of Sinai The third poynt to be desired for the preseruation of the happie state of any people is that nothing to preserue this present life be wanting this mercie also they receiued at Gods hand yeerely and their fathers had receiued miraculouslie in the wildernes fortie yeares as the holy stories haue recorded Secondly they were in these generall meetings yeerely confirmed in their consent in holy religion and in the forme and manner of the pure worship of God Thirdly then the most godlie learned Prophets Priests and Leuites did assemble from all their colledges and schooles of learning to instruct the people of God and to resolue them in all their doubtes Fourthly by this generall meeting also mutuall loue and affection did increase and was euer confirmed among the Tribes for then they feasted and reioyced together Fiftly by this also the holy ministerie and the place of Gods seruice was the better prouided for and the Priestes and Leuites were incouraged in the seruice of the Lord Deut. 12.6.7 2. Chro. 31.4 Because that great assemblie multiplied sacrifices and offerings in those feastes 6. Againe this serued for the confirmation of their faith in their supplications and prayers there for the Lord had made a speciall promise to his people in that place Deuter. 12.28 1. King 8.7 And the Lorde woulde haue them by this trauell to testifie their obedience also vnto his lawes for the place was appoynted by him and stoode not in their own election as is before shewed 8. Lastly this trauell was a notable exercise of their faith for at that time they were to leaue their substance albeit in danger of the spoyle by the enemie for all the male-kinde of any strength went vp to Ierusalem and so they did recommending all things to Gods holy protection And yet we neuer reade that this people were euer in damaged by their enemies by reason of these holy assemblies vnto the place of Gods worship the times God appoynted For the Lord most graciously according to his promise preserued them and their land Exod. 34.24 I will cast out the nations before thee and inlarge thy coastes so that no man shall desire the land when thou shalt come vp to appeare before the Lord thy God thrise in the yeare 3. Sanctifie a fast THat is as some thinke vse a holy fast Sense or fast for a holy and religious ende q. d. Hitherto you haue fasted for the famine you could not otherwise choose now come to a voluntarie fast that so you may bee truely humbled before the Lorde Againe some fast for bodilie health but fast you a religious fast that so you may be better prepared for Gods seruice But I had rather giue the sense thus sanctifie a fast that is sanctifie and prepare the people for this generall fast or commaunde them that they bee prepared and sanctified in this sense I finde a like phrase vsed in the like occasion for when the solemne assemblie was to meete in Sinai to heare and receiue the lawe the Lorde himselfe giueth Moses a charge in these wordes Exod. 19. ver 10.14 Iosh 7.15 Ignorant people can better prepare themselues to a feast then to a religious fast in these dayes Goe to the people and sanctifie them that is commaunde them to vse all holy meanes that they may be sanctified The meanes were these first they must be purified they washed themselues secondly they were commaunded to abstaine from the marriage bed during that time thirdly they added prayer and fourthly priuat fasting as the Apostle commaundeth in the like speciall causes 1. Corin. 7.1 2 3 4. 4. Call a solemne assembly Kiru gnatzarah proclamate festum retentionis Call a feast day to restrain the people Leu. 23.28.39 THe word here vsed doth signifie to keepe in and to restraine because the whole day was solemnized and the people kept together to confesse their sinnes to pray and giue thankes to heare learne and conferre together and for other speciall causes which hereafter shall bee shewed So they made the whole day a solemne holy day and did none of their ordinarie workes the Lord so commaunded You shall humble your selues and do no worke at all And surely the Lord so prouides for vs in wisdome and mercie because our spirituall labours this day will aske our whole strength which will not bee great because of our abstinence So then we see here this day must be kept * The romish sinagoug hath a kalendar farced full of idle holy dayes for canonized saints of whō it is like a greate parte are gone to the neather-most hel see Bales english votarie but this holy day here commanded of the Lord is quite blotted out of al their bookes of remembrance Our people are to take head lest they so abuse the saboth holy vnto the Lord. The Iewes mispent this daye many wayes for when they were commaunded by their magistrates and ministers to assemble thus together for generall fasts the carnal worldlings were glad of it not to make it a solemne daye to the Lord but for their own speciall vses Some thought it a fit time to meete for quarrels and contentions with their aduersaries and to bring in false accusations against their brethren so did bloodie Iezabel against poore Naboth on the fast day Some thought it a good time to meet their creditors and to gather their debtes so * Es 58. ver 3. The first cause of a generall fast to preuent future euils imminent dangers ver 3. 4. 6. 14. ver 9. Esay complaineth Question What speciall causes might moue the Princes and priestes to publish generall fastes and to prepare the people as is before shewed for such solemne assemblies Answer It is very expedient for all good magistrates and faithfull people to learne out of
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
the gentiles and in speciall manner also for the poore saintes afflicted in Ierusalem and the Lord graciouslie heard them both for the Lorde then mercifully prouided for the Iewes by Peter and his fellowes and stirred vp the gentiles to shew bowels of mercy vnto them in supplying their wants by their often sacrifices of brotherlie contribution Againe it is storied that then he sent also those two worthie instruments of his grace Paule and Barnabas for the conuersion and confirmation of the gentiles And they prospered exceedingly in that holy worke for the which the Lord sent them The 6. cause of a generall fast is that the church may cal vpon the Lord to blesse some special enterprise in warres and peace or worke which is taken in hand To conclude this point I finde also that Gods Church assembled in this publike fast when they did enterprise or execute any speciall thing which did highly concerne Gods glorie and the generall good of all Gods people As the Church before named in Antioch when they were to lay hands on Paul and Barnabas after they were separate and poynted foorth by the Lord as is before shewed Act. 13. vers 3. it is sayd they fasted againe the second time and blessed them and commended them to the grace of God that the Lord might prosper their holie ministrie among the Gentiles The like was done sayth the holy Ghost Act. 14.23 in all places where ministers were ordained they did it by election and with fasting and prayer they commended them to the Lord in whom they beleeued And for this cause S. Hierome giueth vs a notable example in Prolog super Math. For he saith that when John the Euangelist was desired to write his Gospel against Ebion and Cerinthus which denied Christs diuinitie he answered that he would doe it if the whole Church would first fast publikely and pray that God would blesse his labours Vers 16. Gather the people * Sanctifie call the congregation gather the elders assemble the children and those that sucke the breasts let the bridegroome go foorth of his chamber and the bride out of her chamber HEre begins the second braunch of this text another chiefe poynt to be considered in a generall fast and that is what persons must be here assembled This repetition teacheth vs that in such calamities the Lord would haue vs careful readie to humble our selues in such holy exercises The prophet speaketh first in generall repeting his first charge gather the people whatsoeuer they bee rich or poore call euery where and sanctifie a congregation faile not to doe it And lest that any should doubt of the exception of some hee giueth vs his minde in more speciall termes gather the elders q. d. my will is that you assemble the princes the Magistrates the priests the prophets and all the rulers of the people what office soeuer they beare in Church or Common-wealth The reasons for their appearance and humiliation in this assemblie first for that they stande more guiltie then the rest for manifold sinnes and corruptions both in regard of their offices and of their yeares Secondly for that their example is greatly considered noted and followed of all sorts of men Thirdly their counsell and helpe must be had as for diligent inquisition and discouerie so for the punishment also of all capitall grosse sinnes which are the causes of this great euill and generall calamitie Wherefore they must meete for this purpose and come willingly and carefully with all speede as men assembled for the quenching of a great fire for the fire of Gods wrath is kindled and is readie to consume his people Secondly he calleth also for the younger sort euen the tender infants sucking the breasts for the Lordes wrath reacheth euen against them because they are wrapped vp and defiled with the leprosie of their owne naturall corruption Ephes 2.3 Rom. 5.12 and also for the sinnes of their fathers Hoshea warning the people of the Iewes to repent sayth that for their sinnes God will strike them and their children Hos 13.16 14.1.2.3 for he will send against them such bloudie enemies as shall dash their infants against the stones and be so barbarous as to rip their women great with childe and yet here is no vniustice Wee knowe that for treason against princes the punishment is extended euen to the children stayning of bloud losse of goods losse of landes no maruell then if for our rebellions against the Lorde and King of Kings his yre bee thus kindled euen against our posteritie And wee see this anger of the Lord readie to consume also besides our children euen all our substance if wee humble not our selues when the Lorde calleth vs thereunto Ionas chapter 3. vers 5 6. Ezra 8.21 Againe the Lord would excite a dull and frosen hearted people to mourne and weepe by seeing and hearing the teares and cries of their infants that so they may bee moued if not in regard of Gods fearefull indignation and iudgements yet for naturall affection to mourne weep and humble themselues before the Lorde And this also concerning the children is commaunded that they might inure and acquaint their children with good things that they might in riper age loue and practise the holy exercises of religion and pietie Thirdly the holy Ghost yet proceedeth further and will haue no sortes of men excepted but now they must all mourne without any exception euen of the Bride and Bridegroome when they haue greatest cause of mirth ioy and comfort Deut. 24.5 they must turne all to sorrowe fasting weeping and mourning There was a lawe prouided of God for the new married that they should bee exempted one yeare from the warres When a man hath taken a new wife he shall not goe a warrefare neither shall he bee charged with any busines but shall bee free at home one yeare and reioyce with his wife which he hath taken Notwithstanding when for the causes before shewed Gods people assembled vnto this publike humiliatiō there was nothing might priuiledge or free any man from this holy exercise And that which is here by the Prophet commanded is also both commanded by precept and commended by the practise of Gods people in other places of the scripture When the people of the Iewes were to receiue the holy couenant and lawes of God in that most wonderfull manner in Sinai they were commaunded to be sanctified and prepared that they might come with reuerence One branch and part of this preparation was this Exod. 19.15 Be readie the third day and come not at your wiues The mariage bed abstained in time of extraordinarie humiliation And this is that which the Apostle commendeth that there be a mutuall consent betweene man and wife to leaue the marriage bed when the time calleth them to an extraordinarie humiliation in a priuat or publike fasting and prayer 1. Corin. 7.5 So Peter Martyr vnderstandeth this place Quo loco existimo eum
the Lord is ielous ouer his people when they bee humbled then sayth Ioel his ielousie will appeare in liberall blessings and great bountifulnes In this verse first learne a singular consolation for a sinfull people in their miseries The Lord accounts this wicked people of the Iewes his people and assureth them of his loue God loueth his people and seruants deerly when he correcteth them euen when they beare his corrections Our flesh so frets and our soules are so disquieted often in afflictiōs that we can then hardly lift vp our hearts to think of Gods loue towards vs. Yet certain it is that in his corrections he loueth vs deerly 1. Cor. 11.28 Heb. 12. and therfore humbleth vs by his fatherly chastisements least wee should perish with the wicked world 2. Note here the happie end of all true conuersion vnto God There was neuer yet any of Gods people in any age which did prostrate themselues in a publike fast in manner as is before prescribed keeping Gods holy ordinance affected towards God and cast downe at his feete to aske mercie but the Lord hath been infinitly more ielous towards them and more affected to shewe mercie Yea wee bee well assured his loue euer went before their loue and his ielousie before their ielousie and he hath euer repented before they haue repented Ver. 13. as is before shewed Conclusion The Lord hath neuer failed to giue his people thus truely humbled euen their hearts desire Ioshua and his people being greatly discouraged by the losse of some part of their armie Iosh 7. after they fasted they were strengthened and comfortably incouraged againe to proceede as the Lord commaunded them 1. Sam. 7. Samuel and his people were greatly afflicted by the Philistins after their fast they put their enemies to an exceeding shame The Israelites in the dayes of the Iudges after their fasting Iudg. 20. weeping and mourning they beat downe the pride of the Beniamites as they desired Iehosaphat after his fast 2. Chro. 20. fought against the Amorites and Moabites and lost not one of his men for that godlesse multitude of prophane pagans was vtterly destroyed one of another Hester and the Iewes after their fast had great prosperitie peace and comfort Hester 4.5.6 for Haman their enemie was destroyed and so Gods people were deliuered from their enemies and enioyed great libertie in that land Nehemias and Ezra after their fast Nehe. 9.10.11.12 were incouraged and comforted in the obedience of the people the citie and temple were reedified Ezra 8. 9. cap. 10. Dan. cap. 9. 10. the Church of God prospered Daniel after his fasting receiued notable reuelations concerning the deliuerance of the Church and the comming of the Messias The Christians at Antioch after their fast were greatly confirmed The Gospell had a more free passage for God prouided and prepared Paul and Barnabas two notable organs and instruments to communicate and preach the same vnto the Gentiles Finally to come vnto our selues wee haue had 3. or 4. generall fasts published by the gouernours but performed in great weakenes in the best assemblies of our land The first was in a very speciall manner commaunded by the Queenes Maiestie in the beginning of her most happy raigne ouer vs. The cause was the pestilence Anno. 1563. The Lorde heard his people they were mercifully deliuered When the bloudie Spanyards would haue deuoured vs some charge there was for publike humiliation In some fewe assemblies Gods people were humbled Anno. 1588. and cried mightily vnto the Lord. There followed a most memorable miraculous deliuerance neuer to be forgotten in our land Againe the Lord smote vs with the pestilence Anno. 1593. and many thousands were consumed Some fewe were humbled and mourned the rage of the pestilence ceased in those moneths and time of the yeare August and September when by long obseruation it is knowne that this contagious and venemous sicknesse doth most destroy and gather strength in all parts of the world Let vs conclude that because wee haue with the olde Church the same God immutable full of ielousie loue and bowels of mercie Rom. 3.32 and seeing that he hath vouchsafed to communicate vnto vs his owne sonne and holie Gospell that couenant of grace and mercie we may bee well assured that what calamities and miseries so euer light vpon vs for our sinnes famine warres pestilence or any other the Lords gentle corrections if we follow and obey this the Lords holy ordinance in our vnfained humiliation we shall receiue a happie end a release and freedome from our crosses so farre as shall be expedient for vs in this life and in the next the blessed end of our faith the euerlasting saluation of our soules by and with Iesus Christ the author and finisher of our faith to whom with the father and most holie spirit be al praise honor glorie power and principalitie for euer and euer Amen The fift question of the abuse of fasting Coloss 2. vers 20.21.22.23 20 Wherefore if ye be dead with Christ from the ordinances of the World why as though ye liued in the world are ye burdened with traditions 21 As eate * Touche not not taste not handle not 22 Which all perish with the vsing and are after the commandements and doctrines of men 23 Which things haue indeede a shew of wisedome in will-worship and humblenes of minde and in not sparing the bodie neither haue they it in estimation to satisfie the flesh Nihil tam periculose deprauat bonum c. Chrysost There is nothing doth so daungerously depraue or corrupt a good thing as hypocrisie or euill dissembled and cloked vnder shew of holines when that which is euill is not knowne it is not auoyded IN the second part of this chapter the Apostle disputeth against 3. kindes of corruptions which in his time crept into the Church of God The first kind was the mixture of philosophicall discourses or vaine deceitful and vnprofitable philosophy with the pure word of God vers 8. The second was the mixture of the legall and leuiticall ceremonies with the Gospell vers 16.17.18.19 The third euill was a manifest superstition bred and brought into the Church by the traditions and doctrines of men ver 20.21.22.23 placing of holines deuotion remission of sinnes and the worship of God in certaine kindes of meate in fasting abstinence c. Against this superstition and abuse of fasting he warneth vs by three arguments 1. Such as be freed from the ceremonies of Gods law ought not to beare the burthen of mens vaine ceremonies Ver. 20. but you are freed from them by Christ in his Gospell therefore much more from the vnprofitable ceremonies of men 2. For declaration of the proposition hee giueth vs some sight of their superstitious traditions and opinions in their owne words first eate not Ver. 21. secondly taste not thirdly handle not The
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
constantly against all the furies of wicked spirites That man is praise-worthy whome praise-worthie and wise men doe commend vnto vs. The Lord himselfe commendeth Iob for a religious righteous and faithfull seruant So his holy prophet and king Dauid I haue found Dauid the son of Iesse a man after mine own heart which will do all things that I will And thus we see how the Lorde delighteth in them which feare him and attend vpon his mercie the Lorde loueth the righteous his eyes are euer vpon them and his eares open to their crie and therefore hee thus cheereth them in another place Bee glad ye righteous Psa 32. ver vlt. and reioyce ye that be of an vpright heart Vers 9. Then Sathan aunswered the Lorde doth Job feare God for nothing or for nought Vers 10. Hast thou not set a hedge round about him * Or a walle and about his house and about all that hee hath on euerie side thou hast blessed the worke of his handes and his * Or substāce cattel is greatly increased in the land Vers 11. But stretch out now thine hand and * Or smite touch all that he hath if he will not blaspheme thee to thy face These three verses contain Sathans answer vnto the Lords last question concerning Iob wherin we may consider 1. Sathans proposition and scope it is to proue Iob an hypocrite 2. His confirmation by bold assertions which are these 1. Iob feareth God to the end to preserue his state and prosperitie in this life vers 9. 2. Hee cannot bee tried by temptations because of the hedge of Gods prouidence rounde aboute him Gregor in Iob cap. 1.5.5 Versuta assertione mentiens quod non ad vsum domini substantiam possideret sed ad vsum substantia dominā coleret This argument might serue against Sathan vers 10. 3. Sathans strong asseueration if the crosse be layde vpon him he will assuredly blaspheme vers 11. Verse 9. Doth Iob feare God for nothing That is is not Iob well rewarded for his seruice for his feare for his faith for his loue and obedience q. d. hee loues not thee but his hire hee is a right mercenary hee loues not thee but for his bellie sake for his ease for his gaine and profite he reapes dayly and receiues from thee thou hast giuen him riches at will ease children honour and great prosperitie therefore what cause hath hee to offende thee or what occasion to fall from thee Doctrine 1. Here may we learne many thinges concerning our most bloodie enemie Sathan first howe hee rageth and stormeth against vs and enuieth our * Sathā watcheth vs in all places open secreet Iames. 2.19 ease and welfare in this present worlde no maruell then if he so fight against our euerlasting saluation Hee and hs instruments haue euer grudged and spurned when Gods people had any poore portion or blessing in this life * Malicious enuious Sathan grudgeth that Gods people haue any blessings here on earth And as for the wicked the Lorde filleth them with the treasures of this life Psalm 17.18 and yet can neuer be satisfied 2. Note what a bitter and a bloodie accuser hee is against the holy saintes of God Our great Lord and captaine hath * Col 2.15 Ephe. 4.14 Gen. 3.2 spoyled him of all his might and power and broken all his strength yet still he accuseth Gods children fighting against them albeit euer foyled by them Like as in the beginning hee did accuse God of enuie vnto man so did he euer since accuse man vnto God Reue. 12. verse 10.11 Zac. 3.1.2.3 The accuser of our brethren is cast downe which accused them before our God day and night but they ouercame him by the blood of the Lambe and by the word of their testimonie and they loued not their liues vnto the death This is also taught vs by Zacharie that Sathan stands impudently before the Lord striuing against Christ and his Church and Christ prayeth for his people against him The Lord sayth Christ reproue thee O Sathan euen the Lorde that hath chosen Ierusalem reproue thee This was euer his practise against the faithfull to accuse them falsely Act. 18.13 All false accusers learne here what spirit raigneth in you Reuel 2.10 and Christ himselfe Luk. 23.10 No coherence in their testimonies and against Stephen Act. 6.13.14 This man ceaseth not to speak blasphemous words against this holy place and the law This spirit raged in the Iewes against Paul before Gal. 10. This followe perswadeth men to worship God contrary to the law And in Tertullus and the high priest before Felix Certainly we haue found this man a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and chiefe maintainer of the sect of the Nazarites So they did call the Christians scornefully as if Christ came from Nazareth and were a Galilean as Iulian and many wretches called him for the Galileans were thought to be a brutish and prophane people reade Io. 1.46 and chap. 7. 52. 3. Note here the malice and poyson of this Dragon he could not deny but that Iob was a good man yet hee dissembleth as if hee saw no such vprightnes in him Sathan dissembleth what he seeth knoweth to be in Iob. but such as would prooue meere counterfeit if hee were well tried he hath some shew of holines graunt it but it is for his bellies sake he loues his ease his glorie his prosperitie his 500. yoke of oxen his 7000. sheep his 3000. camels and his great substance more than thee Be carefull to rule thine affections take heede of the corruptions of thine hearte neuer flatter thyselfe by other mens sins Such are the practises and speeches of all dissembling and carnall hypocrites Sathans instruments when they cannot deny the open and manifest trueth yet they will oppugne it and thwart it on the one side or the other Such be al false professors which compare and consider of all mens hearts feare and faith by themselues and say let them be holy as they please yet wee knowe what they bee they haue no more integritie nor puritie then ourselues c. 4. Againe here note the impudencie of Sathan if he dare bee so bolde in Gods presence and as it were to his face so to resist his great maiestie The impudēcy of Sathan to disgrace that man whom the almightie God commendeth to his face what is his rage and his impudencie before the creatures for hauing so heard the Lord himselfe to commend Iob as we heard when hee doth on this manner so bitterly accuse Iob what doth he els but accuse God of ignorance and reprooue him as a lyer The Lord sayth Iob is sound Sathan denyes it to his face and sayth he is a broken vessell This was his impudencie in paradise that he would so blasphemously speak euill and disgrace the Lord himselfe 5. Sathan here telleth vs that
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
vpon the East side of Iurie betweene Babylon and Arabia Iere. 50.10 and 51.4 3. Here againe as in the former verse we may see how bloudthirstie Sathan is and all his speciall instruments Great theeues and robbers in whom Sathan ruleth and rageth they haue no mercie There are some sort of base and poore theeues in the world which saith Salomon men despise not because they steale for hunger and to preserue life A number of these poore wretches dye with vs Theeues and robbers sathās instruments but the great master theeues Sathans speciall instruments which robbe and spoyle and sport themselues in euill and shed bloud full often most desperatly they will euer finde some fauour and meanes to escape racke and gibbet or some one cloake or other to couer all their bloudie practises Vers 18.19 And while he was yet speaking The 4. message of Iobs calamitie and 4. racke which Sathan prepared for him came another and sayd thy sonnes and thy daughters were eating and drinking wine in their eldest brothers house And behold there came a great winde from beyond the wildernes and smote the foure corners of the house which fell vpon the children and they are dead and J onely am escaped alone to tell thee THe 18. verse as before vers 13. They banketted euery one his day vers 4. Now the day came by course to be the eldest sonnes day which peraduenture had more substance and wealth and therefore better prouided for such a feast then all the rest could be Synecdoche Drinking wine That is banketting together a part of their banket for the whole Wine was not then their ordinary drinke no more then with vs but in feasting and meeting of friends they drink wine for their comfort c. There came a great wind The diuel stirred vp a strange tempest of winde against Iob. Wicked spirits are marueilous cunning to winde themselues into all natural causes The wicked spirits are very artificiall in all regions and partes of the aire to stir vp meteors and such like imperfect bodies and to effect many things by them as the Lord shal command or permit them They work in the fierie region and can stirre vp Comets and blasing starres there they work in the watrie region and can stirre vp lightnings thunder there and in the lowest region and can gather together the moyst vapors and hot exhalations and so temper them that they may cause great windes and tempests as the Lord shall permit them Senec. natur 7. lib. 5. cap. 1. Ventus esse fluens aer in vnam partem c. Like as the sea flowes by some secret instinct of nature so the ayre is purged by windes breeding of hot exhalations and colde vapours in some one parte whence they are driuen also into that parte of the ayre which is emptiest of all such matter From beyond the wildernesse That is this winde had a fit place whence it might rush violently vpon Iobs house as in a champion and open countrie And smote the foure corners of the house This is a strange winde that can strike foure corners of a house for no ordinary windes can hurt It is a strange wynde that can strike 4. corners of a house at one time but that side of the house which hath an aspect vnto those poynts and parts of the world where the winde is bred and whence it bloweth If from the South the South part of the house is most battered if from the North the North part of the house is most indangered c. But this was such a tempest as ouerturned the whole frame of the house in one instant Which fell vpon the children That is all thy sonnes and daughters banketting in the same house are dead with the fall of that house vpon them This plague came more neere Iobs heart and was more grieuous then all the rest What circumstances shew the greatnes of Iobs last calamitie Sathan meanes now to dispatch him and vtterly to confound him Circumstances which shew the grieuousnes and greatnes of this calamitie are these First the good father here hath no losse as before of beasts and mercenaries onely but now all his most deere and sweete children are swept away from him as it were with one beesome of destruction in one moment of time Could Dauid so weepe for a cursed Absalom 2. Sam. 18.53 how much more Iob for his religious and godly children Could Iacob so heauily mourne for one good Ioseph and shall not Iob haue farre greater cause of lamentation for ten and for all 2. This mischiefe was sudden and was strange and they were in their mirth and thought little of sorrow much lesse of any death at that time This no doubt greatly grieued his heart that they were so straungely in their mirth time destroyed for this made the wicked speake freely against him and his children 3. This euent could no way be seene to fall out for any defect want or weakenes in the house Iob was well assured and therefore hee seeth herein a speciall hande of GOD set against him 4. Lastly the number must grieue him all his children all his good and faithfull seruants foure only excepted Here may some questions be demanded 1. Q. It may bee here demaunded first 1. Quest whether Sathan did not proceed beyond his commission before mentioned in murdering so many men and so many children A. Children and seruants are a part of the father and masters possession and substance and so haue been both by Gods law and mans law for many ages Exod. 21.7 The Iewes might sell their children but not to bee perpetuall slaues or bondmen as the Pagans see Lèuit 25.39.40 Deut. 15.12 2. Q. This may also seeme hard and straunge 2. Quest that the Lord to try one man would so permit Sathan to trample vnder feete and to destroy as brute beasts the liues of so many men A. 1. Wee may neuer prescribe vnto the Lord or circumscribe him 2. God is not moued hereunto but of his owne free-will and free motion vox dei sit pro ratione voluntas and his will is the rule of all iustice other whiles secret euer good and iust 3. Of his owne free-will he doth the greater Ergo 1. Pet. 3.17 Psal 44. ver vlt. much more the lesse of election and reprobation the only will of God is the chiefe cause And here the Apostle stops all mouthes of men with this sentence Rom. 9.15.20 O man who art thou that pleadest against God shall the thing formed say to him that formed it why hast thou made me thus 3. Ques 3. Q. It may also bee here demaunded whether these men thus destroyed by Sathan were saued yea or no A. The rule of charitie must cause vs to bee well perswaded of this point because of their education vnder the gouernment of so religious and so faithfull a seruaunt vnto God And in the great deluge not euery
case for thou delightest to follow them in their manners contrarie to the lawe of God He fell downe worshipped That is he worshipped God the same worde is vsed Gen. 22.5 Venishtacaueh Exod. 20.5 loe Tishtachaueh of Shachak to bow or to be humbled Hee humbled himselfe in great sorrow and lamentation preparing himselfe to worship God c. First here we haue set before vs the wonderfull grace Doctrine faith and patience of this man of God Iobs plagues driue him not from God but cause him to drawe more nere and to cast himselfe downe at Gods feete that he might bee a noble president for all Gods people throughout all generations He hard with great quietnes of minde the first second and third message the fourth greatly humbled him indeed yet so as it caused him not to goe from the Lorde but to draw more neere vnto him according to the Lords charge often Psalm 50.14.15 We see the wicked if they lose but a crum of their great substance what a rage they are in yea some soone broken witted and broken hearted for that this beastly carnall sorrow breeds death of bodie and soule Examples cleere this point Nabal that foolish worldling according to his name 2. Cor. 7.9.10 so was his heart for a handfull of his wealth which he knew not to be lost but in his bad iudgement mispent it is sayd 1. Sam. 25.37 his hart died within him and he was like a stone And Achab could be sicke because he could not vniustly and wrongfully get another mans possession 1. King 21.5 The wicked in extremities ether break heart wit c. or seeke vnlawfull means He lay vpon his bed and turned his face and would eate no bread And in this case the wicked are so disquieted alwaies that they will to witches roundly as did Saul and worship the deuill himselfe for the vaine trash of this life Nabuchadnezzar when his heart was disquieted hee thought best ease was by sorcerers The afflictions of the faithful Dan. 2.2 euen so did Pharaoh also hee sought his inchaunters and the more afflictions the worse was he and the more hardned in his heart Exod. 6.7.8.9.10 chap. * The sunne softens the waxe and hardens the claye Gen. 37.35 2. Sam. 18.33 We must mourne for our deare freinds departed but we must not followe the pagans in mourning for the dead The godly they beare much in their miseries and are bettered by their chastisementes but none comparable vnto Iob for patience The afflictions of the faithfull and how by faith they beare the crosse read Heb. 11. 2. Cor. 11.23.30 2. Mourning for the dead is lawfull but we must not mourne as the Gentiles nor follow their manners in shauings and cuttings of the hayre launcing of the bodie c. for the first wee haue both Christes precept mourne with them that mourne bee of like affection one toward another and the practise of the faithfull in all ages 1. The fathers all mourned for the dead a certaine time and buried them honorablie and carefully in all ages And Iob here in his mourning did as a louing Lorde and master and as a tender hearted father hee shewed his loue to God and man his loue to God in his humiliation worship his loue to his seruaunts and deere children in mourning for the losse of them The stonie harted Stoickes which speake against these affections speake against nature and the God of nature Our Lord Christ in his owne most sacred person giues vs herein a most noble president mourning for Ierusalem Luke 19. and weeping for his good friend Lazarus Ioh. 11. To be short if we be smitten with any of the Lords chastisements if wee mourne not Ieremy sayth flatly wee bee obstinate sinners Thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne For the second poynt 2. The people of God must not follow the ceremonies and practises of the Pagans and Gentiles neither in their mirth nor in their mourning neither must wee exceede in mirth or mourning as they doe For the wicked know no measure in mirth nor haue any hope in mourning 1. Thess 4.13 Iob the holy seruant of God did follow the people of those East parts in their mourning hee did as they did and according to his knowledge in those times We be all very prompt and readie to follow in outwarde life the manners of other men bee they neuer so wicked Neuer was this apish imitatiō of examples more seene in the world then at this day But let vs first heare God speaking of this argument Deut. 14.1 The Gentiles did exceede in mourning Ioseph and his brethren mourne for their father Iacob 40 dayes but the egyptians 70. Gen. 50.2 3. Ye shall not cut your selues nor make you any baldnes betweene your eyes for the dead Leuit. 19.27.28 Ye shall not cut round the sides of your heads neither shalt thou marre the tuffes of thy bearde ye shall not out your flesh for the dead nor make any print of marke vpon you I am the Lord. The Gentiles when they mourned for their dead that they might be seene to mourne first they rent their garments secondly shaued their heads and misfigured their beards and faces thirdly in signe of great sorrow and that they might bee more plentifull in teares How the Gentiles mourned for the dead they cut and launced themselues These ceremonies and rites of the Pagans the holy Ghost in the law forbiddeth lest his people should fashion and misfigure themselues like the Gentiles and so learne also their superstition Examples of these practises we may finde many some in Gods booke The hypocriticall Iewes when they fasted they lookt sowre and did disfigure their faces that they might bee seene and noted of men The priests of Baal crying for helpe against Elias of their false God 1. Kin. 18.27.28 first they are sayd to leape vpon the altar 2. they cry loude 3. they cut themselues as their manner was with kniues and launces till the bloud gushed out vpon them So did Cybels priests wound and launce themselues to shew their zeale and if all that serued not to moue Sathan in this idolatrie they added the fourth ceremonie and they offred in sacrifice their sonnes daughters as sayth the Psalmist vnto diuels These things the Lord forbiddeth his people carefully in his holy lawes Deuter. Iob hauing in his time no such light of God to guide him in these ceremonies followed the Gentiles in parte in that custome of shauing the head but hee thought the launcing and cutting of his flesh no doubt to be against nature and against God and therefore albeit he deeply sorrowed and had as great cause of sorrow as euer had Iew or Gentile in this world yet he abstaineth from this wicked and diuellish practise of the Pagans
his answers Mine houre is not yet come And Ioh. Reu. vers 3. Ye shall haue tribulation ten daies chap. 12. 6. The church must bee fed in the wildernesse a thousand two hundreth and threescore dayes 3 Looke not to sleepe quietly after the first conquest or victorie had against Sathan He must be let loose often against thee and the next time hee comes with greater strength For this cause thou must not giue thy selfe to any slothfulnes after temptations but to greater watchfulnes prayer meditations c. that thou maist be more fresh better prouided against new assaults * Such as make them nests in this life looke for no crosses and when they come cannot beate them I saide in my prosperitie I shal neuer be moued But be strong cōforted for here thou seest thy God eyes all thy combats and the heauenly father hath giuen vs a free gift vnto Iesus Christ we cannot bee lost for he is a strong and faithfull keeper Onely let vs watch in prayer fasting and godly meditations * A bad signe when men after the crosse are not more watchfull then before they were Ioh. 10.29 when daungerous assaults of Sathan come neere vs. 1 In this second and third verse the Lord lets vs yet further see our enemies the wicked spirits And how that much like their instruments they either speake against their conscience and knowledge as before wee heard in the accusation of Iob or els they dissemble as here we see For when the Lord would take accounts in speciall manner for the execution of his first commission whether Sathan preuailed against Iob and therfore purposely asketh of his comming in the first question Whence commest thou commest thou not from Iob what canst thou doe what are not my words true art not thou a lyer confounded He giues a generall answer againe as before and comes not to the thesis or question in hand till hee is prouoked in speciall manner so to doe For this cause in the second place the Lorde driues him to answer directly to the question as before 2 Here againe wee are to obserue how the Lord delights to commend his righteous seruants euen to Sathans face Psal 147.11 The Lord delights in them which feare him and attend vpon his mercie * Sathan is galled and greened in nothinge so much as to see Gods people prosper and proceed in Gods pure worshippe The Lord delights to commend his seruants And what the commendation is Iob is a sound man righteous c. as before chap. 1. 8. First a sound man admit a man haue all vertues yet if he haue a false heart and wicked vncleane conscience albeit all the world clap their hands in his commendation yet is he but dung and filthines before God 2. A righteous man not boasting of inward sinceritie which hath not the warrant and witnes of a good conuersation and righteous life 3. Fearing GOD not onely a righteous iustitiarie blameles before men c. for a number thinke themselues as angels if they can boast of this albeit they be farre from the knowledge and furthest off all men from the practise of the pure worship of God Iob is sayd therefore to feare God truely that is to worship God sincerely and deuoutly albeit all the countrey went a whoring after false gods 4. He eschewed euill he carefully auoyded all occasions and shadowes or appearances of sinne 1 Thes 5. like as when we smell a stinke wee turne away our face incontinently so did Iob. 5. Lastly hee perseuered constant and faithfull vnder the crosse an especiall signe of grace and of the presence of Christ Philip. 4.13 For the holy Spirit testifieth If thou bee faint in the day of aduersitie Pro. 24.10 thy strength is small 3. When the Lorde here speaketh that he was moued by Sathan to yeelde to his former commission wee haue before cap. 1. vers 12. shewed how the Lord had decreed and purposed the same before Sathā came in his presence howsoeuer he seem as it were to yeeld vnto his accusatiōs and to hearken to his calumniations against Iob. Sathan moued the Lord that is true but his motiues were not of force to bring the Lord to his conclusion The Lord was moued before Sathan came in presence as wee sawe before 4. Wee are to note here againe how the Lord calleth the former euill vpon Iob his owne worke he sayth it was hee that deuoured his substance c. so speakes Iob himselfe The Lord taketh away and yet we know the wicked impes of the deuill and that tempest and fire consumed all Wherefore let vs here learne againe and againe to fasten our eyes vpon the Lord he doth all things in heauen and earth And howsoeuer things seeme to vs to fall out accidentally yet the Lord still abideth in the sterne * The Lord God leadeth vs into temptation as he did his own sonne Iesus Christ Mate 4.1 Lu. 4. and it is he which deliuereth vs from euill gouerneth all things in heauen and earth let the instruments be what may be and intend what they list yet God in the end will turne all to the good of his elect 5. The Lord telleth the deuill to confound him al that euer he hath done is in vaine He hath sweat much to obtaine the commission next in the execution of it c. But al his labour is lost he cannot bring Iob to ioyne in league with him to renounce his God blaspheme c. all his labour is lost Verse 4. And Sathan answered the Lord and sayd skin for skin and all that euer a man hath will a man giue for his life Verse 5. But stretch out now thine hand and touch his bones and his flesh * Let me vndergoe any Curse to see if hee will not blaspheme thee to thy face These two verses containe Sathans aunswere vnto the Lorde wherein hee laboreth with more new reasons for a new commission 1. Arg. An hypocrite will freely giue all that hee hath to saue his lite to saue his skinne as the prouerbe is that he may lie in a whole skinne Iob is an hypocrite Ergo Iob will bee content to lose all to saue c. as the prouerbe is 2. Arg. Is from a kind of abiuration cursing c. If thou touch his bones c. if then hee blaspheme not let me vndergoe the curse wherefore now grant once again I may proceede against him to search him and to discouer his hypocrisie Skinne for skinne Guor begnad gnor This was an vsuall prouerbe and signifieth no doubt that a man would giue the deerest thing he hath to saue his life yea a man would bee glad if the euil come neere our bodies to leese some part of the skinne which may be best spared to saue the rest and so the life A man would hazard to beare a great blowe on his arme legge or thigh rather then on his head wee euer care for
end to another no place free all ouer his bodie hand head and foote Vers 8. And he tooke a * Or potshard shell to * Scratch rub himselfe and as yet he sate downe in the ashes This verse containeth two arguments which tend to shew 1. The greatnes of his miserie he had no more to ease him but himselfe no instrument but a shell or potsheard 2. His courage and constancie still he continued in his humiliation faithfull And he tooke a shell That is his paine was so great in all parts and his very finger ends that he could no way ease his itching and venemous sores but with a shell or potsherd insteed of nayles To rub himselfe That is he had no helpe of any other but himselfe So doth Dauid complaine Psal 38. Surely that good man was often sicke of greuous diseases for all friends did loath to come neere and could hardly abide to see him for hee complaines chap. 19. 13. He hath remoued my brethren farre from me and also mine acquaintance were strangers vnto me My neighbours haue forsaken me my familiars haue forgotten me They that dwell in mine house and my maids tooke me for a stranger for I was a stranger in their sight I called my seruant but he would not answer though I prayed him with my mouth my breath was strange vnto my wife though I prayed her for the childrens sake of mine owne bodie so 18. 19. verse And as yet he sate downe in the ashes that is as yet hee mourned and humbled himselfe as before chapter 1. 20. Into what a heauie pickle the Lord may bring vs in a moment whē we florish best on earth 1. Here let vs learne in all prosperitie to humble our selues for howsoeuer we prosper liue daintily and smell sweetly in the worlde the Lord can if hee giue Sathan the bridle neuer so little soone make vs filthie sowre and lothsome vnto our best friends euen to her that lyeth in thy bosome euen lothsome to thine owne selfe So did hee cast downe Herod from the top of his pride suddenly to bee eaten of wormes Acts 12.23 so Beltashar Dan. 5.7 So Nabuchadnerzzar with all his pompe This is a most heauie state and condition for Gods good child to be forsaken of his best friends which seemed so religious and so faithfull vnto him as he complaineth chap. 19. 19. All my secret friends abhorred me they whome J loued are turned against me The like heauie state wee read that Dauid fell into once or twise For in the 38. Psalme hauing symptomes of a most dangerous disease from the beginning to the 11. verse there hee sayth My louers and my friends stand aside from my plague and my kinsmen stand a farre off 2. Note how still this holy man hauing lost all outward helpe and comfort he thinks nothing yet better for him then to humble himselfe and still to worshippe God religiously Here must bee a good sound heart and faith Here is a strong faith that seeing nothing but signes of anger yet stil doth rest in God that seeing no outwarde signe of Gods fauour seeing all friends forsake him as an hypocrite yet still hee beleeues still hee hopes and hanges vpon the Lord. Here appeares that the words were not fained which afterward he spake chap. 13. 15. Loe though he slay me yet will J trust in him and I will reproue my waies in his sight Iob fights against all his owne affections and striues to ouercome them The wicked being scorched with such a venemous inflamation would rore and the best men would grone woefully Iob. 19.25.27 and to captiuate his soule a quiet prisoner vnto the Lord. Hee sets no great store by this present life he hath euē renounced himselfe and his owne will and doth as it were speake vnto the Lorde doe thy pleasure with me beate mee and bruse mee as small as this dust yet will I trust in thee nay turne mee to the very dust when it shall please thee for I know my redeemer liueth and that I shall rise againe and see him with these eyes Verse 9. Then said his wife vnto him Dost thou continue yet in thine * Bethumatheka vprightnes * Barek blesse God and die DOest thou continue in thine vprightnes That is doest thou yet continue silent as if thou werest a sound man art thou nothing mooued with this horrible calamitie or hast thou not a dead and a benummed conscience and canst not feel nor see by thine hypocrisie by most euident signes of Gods wrath vpon thee Blesse God and die That is be not silent man but humbly confesse before God thine ignorance folly and hypocrisie for God assuredly is angrie with thee so giue God the glory and haue care that now thou maist die in a true faith and vnfained repentance This is it was spoken to men in miserie or appointed to die as malefactors as Iosh 7.19 Ioshua speakes to Achan wordes to the like effect My sonne I beseech thee giue glory to the Lord God of Israell and make confession vnto him and shew me now what thou hast done q.d. These torments can not proceed but from an angrie God Thou hast assuredly prouoked Gods wrath with some close sinnes of hypocrisie otherwise we could neuer haue suffered all this losse of our substance and children and nowe thou art so deadly wounded in thine owne bodie * I thinke she is of the same iudgmēt with his friends which came to visite him wherefore confesse thine hypocrisie giue glory vnto God and so depart in faith and repentance Thou seemest to cary within thee a frosen heart so silent It is not like that this woman the mother of so good a familie should be so void of religion 2. humanity and 3. common sense as to bid Iob curse or blaspheme God That cannot be the meaning of these words in this place for it cannot be that she durst bee her selfe such an open enemie vnto God 4. This speech were vaine to him This is the greatest torment that Iob hath yet borne 1. Let all men here learne to take heed of Sathan euen then when they seeme they would doe good Iobs wife like as all his friends was in this great error that all great calamities did euer proceed from Gods great wrath and anger Pro. 25.11 A word spokē in his place is like apples of golde and pictures of siluer By good words the holy Ghost both breeds and confirmes faith for this cause are they so vehement in disputation against Iob still concluding him an hypocrite that they might driue him to repentance to escape Gods wrath but Satans purpose was by their hot speeches to driue him to desperation Nowe his wife makes a faire preface for this purpose therefore Sathan begins with her for he is wel acquainted with the weaknes of this sexe and how fit they be to intrap and deceiue others againe no iniuries so gall vs as those which