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
may seeme vnto the world that the Sabeans and Chaldeans fire tempest haue only wrought against me spoyled and robbed me of all my substance yet I know and am well assured that my God had the speciall and chiefe hand in al these calamities which are fallen vpon me These wicked instruments were sent from him and stirred vp by Sathan against mee The diuell hath a purpose herein no doubt to destroy me but the Lord notwithstanding all this correction loueth me as deerely as euer he did before I will rest vpon him his secret purpose I know not only this I knowe hee may iustly take away that which he hath geuen or rather lent me with his owne hand Blessed be the name of the Lord. The Lord be blessed for all his workes and his name is wonderfull I must neuer forget to magnifie his name as for all his benefits past the long rest peace and prosperitie I haue enioyed for many yeares so for his fatherlie correction present vpon me For howsoeuer yet I can not see the cause of these strange afflictions yet I trust all shall turne vnto my good in the end Doctrine 1. First where wee see Iob in his most extreme miserie to haue not onely thought well of the Lord and of his prouidence but also to haue sent foorth from a good heart as from a good fountaine most comfortable speeches and good testimonies of his holy faith for it is sayd hee spake with his mouth all these words of this verseful of faith and humiliation we see how farre hee is from the carnall desperate wretches in the worlde which either keepe a dead silence vnto themselues in their sorrowes as did Nabal whose heart was dead as a stone and Achab in his passions was like affected or else they burst out into most horrible cursed blasphemies against God and man as wee see in Cain and a number of his companions at this daye 2. King 21.5 Reuel 16.8.9.11 * Iob in his afflictions doth shew his faith in speaking cheerefully to God in prayer and thanksgiuing the wicked rather are dead and broken hearted or blaspheme God and men for when the wicked are tormented as was prophecied They boyle in great anger and blaspheme the God of heauen for their paines and for their sores and repent not of their workes But Iob vnder the crosse he desired to comforte himselfe in prayer vnto God and with good speeches vnto men For he desired to instruct such friends as were left him in the great doctrine of Gods prouidence that they might learne to rest patiently vpon God in their afflictions a good signe of faith and grace to see men speake cheerefully and with good hearts vpon their bed of sorrowe and sicknes the wicked bee lumpish and mute or worse Psal 6. 38. 2. We learne how Iob desireth to comfort his hart and to confirme his faith with two speciall arguments Iobs heart and affections not set vpon his substance Psal 62.10 which are marueilous effectuall to worke in vs if any thing may in the day of our miserie The first is the consideration of our natiuitie of our birth day and the second is the consideration of the day and houre of our death The Apostle to Timoth. thinkes these arguments to bee effectuall and speciall bands to binde vs and keepe vs in all the waies of true godlines We must not plead against God for taking away his owne blessings from vs. Hee sheweth what moues the godly man to be content with that he hath namely this hee remembers his birth and his death often and how that nothing brought we into this worlde nothing shall wee carry out of this world The Psalmist is of this iudgement that this argument will make a man wise in Gods feare Psal 90.12 hauing shewed the shortnes of our life verse 10. and the power of Gods wrath verse 11. Teach vs to number our daies sayth he to remember our beginning and ending that we may apply our hearts to wisedome The Lord willeth vs to record often what shal be the end of the wicked 1. Pet. 4.17 Psalm 73.15.16 for this is a good spurre also to obedience But a speciall motiue to Gods people is the dissolution of the whole frame of heauen and earth in the ende of the worlde By this argument the Apostles exhort often 1. Pet. 4.7 2. Pet. 3.10.15 Titus 2.11.12.13 Our first entrance into the world was in nakednes miserie sinne and shame And in the ende of our daies follow these things death iudgement hell and damnation on the one hand heauen and saluation euerlasting on the other hand If these two argumentes then can not moue thee nothing shall perswade thee 3. Plinie a naturall man writing of mans natiuitie Prooemio 7. lib. n. hist doth exclaime bitterly against nature or rather the God of nature his wordes bee these Nature saith he is a stepmother vnto man but friendly vnto all other beastes clothing them all in their kinde some with shels some with barkes some with hides some with bristles some with haire some with feathers some with winges some with scales some with wooll from the colde of winter and heate of sommer but man onely is cast forth naked vpon the bare ground in the day of his natiuitie Rom. 5.12 Gen. 3. A. This prophane writer is vtterly ignorant of the originall corruption and fall of man and how the first Adam hath brought a curse vpon himselfe and all creatures For his apostasie hath not onely spoyled him of his imperiall crowne and dignitie but also all his progenie and posteritie which like their first parents are sent forth naked into the worlde yea heauen and earth testifie the great wrath of God for that sinne and all creatures shall grone for it to the worldes ende Rom. 8. Againe this pagane blasphemes in this speech against nature or the God of nature for he is most iust in all his workes Rom. 1. To bee short mans case in regard of this life is farre better then the beasts for he hath choice of things to couer him but the bruite beastes must content themselues with one garment or none at all 4. We learne of Iob that which our Sauiour caâ—efullie warneth vs to take heed That if riches doe increase wee set not our hearts vpon them and that wee labour to bee rich in God Iobs patience in the losse of all his wealth appeareth plainely in that his heart affections were not fastned to the drossie fraile things of this life He thought it no iniurie as the greatest part of all rich men doe that the Lord should take his owne againe from him For hee saith all his substance came of Gods meere liberalitie and goodnes Now theÌ„ by good reason he may cal for his own at his pleasure wee may not nor ought not to holde plea with that God for anything hee doth which feedeth vs euery day of his owne free goodnes and gracious
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
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
2. The place in like manner must be appointed in Sion c. 3. The assemblie must bee sanctified that so they may come prepared vnto this holy worship of God 4. This assemblie must be a solemne assemblie wholly bent to consecrate this day in humiliation and prayers vnto God Sense Sound the trumpet That is by the sounding of a trumpet warne the people that they prepare themselues vnto a generall fast c. Concerning this instrument the diuerse tunes and measures which were to be obserued in warres and peace to call and to dismisse the congregation reade Num. 10. vers 1 2 3 4 5 6. Where we may learne vers 8. First that this was the priests office to sound the trumpet least the people should bee assembled rashly without good cause or vnaduisedly without iudgement Secondly that the trumpets did serue for three speciall vses first The diuerse vses of trumpets to call the people or the heads of the people to the publike assemblies secondly to prepare and to warne them to bee ready for the warres thirdly to publish their feastes and their solemne times for sacrifice Thirdly if the captaines or chiefe heads onely assembled they sounded the trumpet but once onely verse 4. if the people assembled they doubled the sound verse 3. But for the warres they sound * Or broken sounde The diuersitie of sounds in the trumpets alarums verse 5. Whereby is meant a more vehement and broken sound which is drawne long and continued some space of time Among other great signes soundes that were heard on Sinai when GOD himselfe spake in that most strange manner the wordes of the holy lawe there was heard to call the people The sound of a trumpet exceeding loude Againe about the middest of September they had a feast wherein was great ioye by sounding of trumpets to signifie their new yeare to be at hand for then began their annus ciuilis for buying and selling for freedome and bondage and then came in the tenth of that moneth their feast of Kippurim of reconciliation c. And as the Lord commanded the holy priests to sound the trumpets so must they also and the Prophets bee the Lords trumpeters to call vpon and to informe the princes of all causes and occasions of sounding the same So the religious magistrates sent forth their edicts into all partes of the kingdome for the sounding of the trumpet for such solemne assemblies as often as occasion required This we see in the good King Iehosaphat He feared God and set himself to seeke the Lord proclaymed a fast throughout all Iudah that is he caused a fast to be proclaymed So Ezra that holy priest and gouernour of Gods people I proclaymed a fast that we might humble our selues before our God and seeke of him a right way for vs and our children and all our substance So generall fasts were euer appoynted either immediatly of God See Pet. Martir de ieiunio class 3. cap. 10. sect 9. and Magd. hist cent 4. cap. 6. as ordinarilie by his lawe Leuit. 23. Extraordinarily by some prophet as here in Ioel wee see or mediatly by men with consent and assent of the godly princes priestes magistrates and rulers of the people 2. Chron. 20.3 Hester 4.16 Ezra 8.21 1. Sam. 7.5.6 vnder the law of the Apostles Bishops Pastors and church gouernours vnder the gospell Act. 13.2 and 14.23 See Ambros de ieiunio quid drages serm 25. 40. * Tertul. contr phisicos Gregor in orat de pauperibus amandis Anno. 1563. in the great pestilence Archbishop Matth. Parker Tertullian saith the godly Bishops did in time of calamitie Publica vniuersae plebi ieiunia indicere Call all the people to generall fasts And so the christian princes also in the ages following as our dread soueraigne Ladie Queene Elizabeth hath done in the fift yeare of her most happie raigne August 1. with great care commanding the reuerend father the Archbishop of Canturburie then being to publish a generall fast in all her Kingdome The magistrates are Gods vicegerents watchmen as well as the Lords ministers and by this general name the Prophets euer vnderstand as well the one as the other When a common watchman saith Ezechiel is set in any part of the land to espie the enemies if hee giue warning by a trumpet when they come he shall bee free but if hee doe not hee shall dye for it how much more the Lordes watchmen in regard of mens soules and saluation Ez. 33.2.3.4 Esay 58.1 Deut. 28.47 Esay 57.10.11 Wherefore generall fastes were published should sound the trumpet when neede is that Gods people might with all expedition and ioyfulnes prepare themselues to meete the Lorde before his great and fearefull wrath were kindled The vse of all this briefely is this that the faithfull might come aduisedly and well prepared to this publike humiliation and that all cities and townes in the land might at one time as it were with one voyce send forth stronge and effectuall cries into the eares of the Lord that so the great fire of his wrath with the teares oâ— his children may be quenched 2. The place is Sion THe meaning here is not that all the Iewes in the land should at all generall feastes and fastes meete all in Ierusalem as they were wont to doe in the three great feasts three times in the yeare but that this generall fast should first be proclaymed in Sion that is in Ierusalem and in all the cities and townes boroughes and hamlets in the land Throughout all their dwellings for so the law commaunded Leuit. 23.31 And so Iehosaphat his people obeyed they proclaymed a fast through out all Judah that is 2. Chro. 20.3 in all cities and townes small and great in all the kingdome of Iudah The Iewes came as they were commaunded ordinarilie three times in the yeare from all quarters and partes of that kingdome first to the resting place of the Arke before the building of the temple as in Shiloh where some thinke it was 343 yeares some say 300. and else where the Lord sent it This solemne meeting to the arke and afterwards to that famous temple of Ierusalem is commanded Exod. 23.14.17 1. Easter 2. Pentecost 3. Tabernacles These three times in the yeare shall all the men children appeare before the Lorde Iehouah Deut. 12.5 Ye shall seeke the place which the Lorde your God shall choose out of all tribes to put his name there and thither you shall come This commandement all the Iewes obeyed and such as feared God came most ioyfullie albeit from farre and were wearied and fainted often by the way Psalm 84.7 They goe from strength to strength till euery one appeare before God in Sion Question Wherefore did the Lorde thus inioyne the olde Church to assemble so generally from all partes of the land to Ierusalem and what vse was there of their meeting there three times in the yeare Answer The
the holy scriptures the causes of generall fastes that so the superiors may bee alwaies readie to call and commaunde and the inferiors to obey and prepare themselues for this holy exercise First Gods people assembled alwaies humbly to this exercise to preuent some heauie iudgements ready to fall vpon them and to consume them a notable example for this we haue in Iehosaphat 2. Chro. 20 2 3. First hee is informed that the Moabites Ammonites are ready bent to bring warres vpon him Hereupon hee is resolued in minde first to seeke humbly for helpe at Gods hand and therefore hee proclaymeth a solemne fast throughout all the cities of Iudah And in this fast the King in his owne person prayed earnestly before all the people This done a speciall prophet stands vp to teach and to comfort the people promising them a most strange deliuerance as a good blessing from the Lord for their humiliation before him the congregation was then dismissed with thankesgiuing And the euent followed according to Gods promise for their enemies were all destroyed and then the people praised God so exceeding ioyfully in one place that it had euer after the name of the valley of Beracha Ioel. 3.2 that is of thankesgiuing and Ioel he calles it the valley of Iehosaphat This was the cause also of Hesters fast and her people and God gaue them a blessed deliuerance which they desired to make memorable throughout all ages by their feast of Purim Hester 4.16 ca 9 21.22.28 which Hester Mordecai commanded and confirmed by a statute and a law to all posteritie for this purpose The second cause of a general fast to remoue from vs some present calamitie Iosh 7.6 Iudg. 20.20.23 26. Secondly the people of God were assembled in their congregations not onely before afflictions came but also when they were come alreadie as warres famine pestilence wherein Gods heauie hand was seene to consume and to destroy his people This cause moued that good seruant of the Lord Iosua to assemble the people to a generall fast for when hee saw Gods wrath kindled against them when they began to fall and to waxe faint hearted before the Cananites it is sayd that hee and the elders of Israel cried and mourned and humbled themselues vntill the euening The like fast wee haue when the Israelites sought to auenge the villainie done to the Leuite whereupon came the bloodie warres between all Israel and the children of Beniamin for then the stronger side fell twise before the weaker because of their pride then they humbled themselues and fasted So the third time they destroyed of the Beniamites so many that they feared a whole tribe should euer after be wanting in Israel This is taught in one * Ex decreto Liberij A Bishop which liued in constantins time cum intemperies aëris aut fames aut pestis aut bellum praecesserit tunc conuenire vt uâ—unium indicatur vt ira Dei mitigetur The 3. cause of a general fast is gods threatnings for some general or speciall sins raining in the land decree of Liberius in distemperature of weather warres famine pestilenee let a fast be proclaymed that Gods wrath may be pacified and to this ende saith Tertullian for the Church Ad Scapulam quando non geniculationibus ieiunaâ—tonibus nostris siccitates etiam sunt depulsae What drought was there which our prayers and fastings haue not driuen away The third cause of a generall fast was Gods threatning denounced by some of his Prophets for some generall or speciall sinnes raigning in the land This cause moued the Niniuites to fast when * This Prophet was of greate name in the church land of the Iewes his diuine predictions found true therefore these pagans being so neare neighbours they feared reuerenced him as they did Elias and Elisha in Damascus 2. King 8.7 2. Kin. 14.25 The 4. cause of a general fast is when the magistrates ministers finde some speciall euils and sinnes to raigne in the church that they may crye pray for gods assistance to remoue them Si qui in ecclesia in grauiora sint prolapsi flagitia Bucer de regno Christi lib. 1. cap. 12. Deut. 7.3 Ezra 9. ver 1.3.4 Ionas cryed vnto them that for their sinnes After fortie dayes they should be destroyed This vnpleasant newes comming to the Kings eares hee proclaymed a fast he humbled himselfe in sackecloth and sitting in the dust hee straitely commaunded reformation of manners in all estates And the King yet addeth to humble themselues the more that the brute beasts should want their nourishment to signifie that they feared Gods iudgements to fall also vpon the creatures which serued them in all their sinnes The fourth cause which ought to moue the religious magistrates and holy ministers to proclayme a generall fast is if they see finde and can well discerne that some speciall iniquitie or iniquities call for Gods heauie iudgements and hinder the Lords blessings in the land A notable president for this is that which the holy priest Ezra and the noble gouernour Nehemias haue left vs in their bookes for the instruction of Gods people throughout all ages for when as the Lordes house did not so prosper as good Zorobabel and the holy Prophets Haggai and Zacharie desired These worthie watchmen of the Lordes house soone discerned what euills prouoked Gods wrath against his people For whereas the Lord had giuen in charge vnto his people that they should not ioyne mariages with pagans and infidels yet they a great number Euen of the Priestes and Leuites and the rulers and Princes had married with the Cananites the Hittites the Perezites the Iebusites the Ammonites the Moabites the Aegyptians and the Amorites Which thing when Ezra vnderstoode he mourned greatly And all that feared the wordes of the God of Israel assembled vnto him So they fasted and mourned and confessed their sinnes And so prouided that the people forsooke their strange wiues the couenant was renewed betweene God and his people Note Nehe. 8. 9. Verse 1. cap. 10. ver 28 29.30.31.32 The fift cause of generall fasting is the calamitie of neighbour churches Act. 13. vers 2. they bound themselues also by an oath and a curse to receiue it keepe it and to walke vprightly in obedience thereunto We learne also a fift cause of this generall humiliation to be the calamitie or miserie of our brethren neighbour Churches being either exercised vnder the crosse or afflicted by warres famine or pestilence It seemeth vnto me that some such like cause moued those holy Prophets and teachers to assemble that noble congregation at Antioch where the christians prospered best and did first openly professe the name of Christ to this generall fasting we speake of for it is most like by that which followeth in the same holy storie that they laboured mightely in fasting supplication and prayer both generally for the people of God dispersed among
Ishmael one of the kings seed hauing escaped the Babylonians in great indignation enuie malice and pride of heart with certaine princes conspired his death and slew him with many Iewes the same time 2. King 25.25 Iere. 41.1 This euill was committed the 7. moneth Iere. 41. vers 1. 2. King 25. vers 25. And for this cause al the Iewes then fasted mourned in like manner These fasts then of the 4.5.7 and 10. moneths had good beginnings and were kept for good causes to auoyd present calamities and to preuent by prayer the like future mischiefes Now then it followeth that we consider how these became superstitious and vaine Superstitious fasts in Zachacarias time 1 fast acceptable for the worke sake First they thought the very worke of fasting to bee a seruice very acceptable vnto God and therefore they continued these fasts al the daies of their captiuitie in those foure moneths yearely till 70. yeares were expired Zachary 7.5 * Ne existimes inediaÌ„ ad vesperaÌ„ vsque ad salutem nobis sufficere naÌ„ notum est quod peruersis Iudaeis dicit dominus Zach 7. Chryso hom 3. in gen Binding consciences to set fasts yet Bellar the sophisticall Iesuit saith the holy Ghost here commendeth the Iewes for these fasts Tom. 3. page 1412. 3. The Iewes thought their set fasts a speciall part of Gods worship 4. Will worship 2. Thes 2.11.12.1 Tim. 2.1.2 Secondly they binde mens consciences by lawes and decrees to doe this otherwise that obseruation would haue dyed before 70. yeares had past Thirdly when they returned from the captiuitie some more wise and religious reiected these fasts some more superstitious then wise would retaine them still as a speciall part of Gods worship therefore the resolution of this doubt is demaunded of the priests and prophets Should I weep in the fift moneth c. and separate my selfe as I haue done these many yeares Fourthly the Lord answereth by his prophet Zachary that their fasts were not according to his will they were but a part of their owne will-worship Did ye fast vnto me vers 5. or doe I approue it Fiftly hee warneth them to giue diligent heede to his holy word spoken and written by his prophets and so to learne not to abuse fasting in a counterfeit and fained deuotion chap. 7. vers 5. Sixtly he teacheth them to know the times and that now seeing God hath giuen them such a happie deliuerance it is a time to feast and not to fast a time to offer vp vnto God the sacrifice of praise and thanksgiuing in ioye and gladnesse chap 8. vers 19. Seuenthly and lastly he warneth them againe to auoyd superstition errors and all false worship that they loue the trueth of God and endeuour to liue in godly peace and honestie And thus farre of the abuse of fasting in the first age the second generation followeth The abuse of fasting in the daies of Christ or the second generation of hypocrites IN the next age which followed from the Prophets to Christ superstition so grew and preuailed The prince of darkenes did then sowe the seed of superstition that when Christ came this exercise of fasting was not onely peruerted but also the whole worship of God in a manner euerted For this second generation did farre exceede the former ages in all superstition and this shall sufficiently appeare if wee conferre with the Scriptures but two Iewish writers Philo and Ioseph 1 Binding consciences to set fasts Luk. 18.14 both Iewes of the best name and credit First then the Scriptures they speake much of the pride ambition and hypocrisie of the Pharisees for these blind guides bound consciences to the traditions of men and taught openly and professed the doctrine of merits commaunding set fasts the second and fift day of the weeke as a special worship and seruice of God When they fasted Christ sayth they looked sowre 2. Pharisaicall pryde in fasting Math. 6.16.17.18 3. Traditions of men Math. 15.6.9 9. cap. 14.4 Fasting meritorious 5. A speciall worshipe 6 Cause of iustification of pardon of sins 7. Binding consciences 8. Legall differences of meats commanded that it might appeare vnto men that they fasted this was pride and hypocrisie Againe when they fasted they disfigured their faces to be seene and knowne of men that they were very regular and precise obseruers of all the rites ceremonies and traditions of their fathers concerning fasting And againe these blind guides count this worke a principall part of Gods worship and seruice greatly accepted and desired of God Luk. 18.11 O God I thanke thee that I am not as other men are c. J fast twise in the weeke a cause of pardon of sinnes and iustification for it is added that the Publican went to his house iustified and not the Pharisie for all his fasting This superstitious generation continued disquieting the Church in the dayes of the Apostles binding â—onsciences to the legal ceremonies concerning meates as appeareth by Pauls disputations of this argument often Rom. 14. Acts 15.29 Titus 1.15.16 1. Cor. 10.25 But to thrust out of the Church doore these opinions concerning meates hee teacheth and warneth the Corinths and all men in these words Whatsoeuer is sold in the shambles eate and aske no question for conscience sake ver 27. Againe Whatsoeuer is set before you eate and aske no question for conscience sake Rhemist Annotat. Obiect But the Baptist kept his fasting daies and his disciples followed him in like manner Ans First it is not sayd Matth. 9.14 that Iohn himselfe fasted as the Phrisees did but some of Iohns hearers so fasted Secondly Christ giues the Pharisees and disciples of Iohn no countenance nor signe of like of their set fasts but rather of dislike Thirdly Iohn did vse an austere and strict kind of life and diet wherein hee was very abstinent continually Matth. 3.4 Fourthly Christ followeth not Iohns austeritie least any should ascribe any holines or religion to these things therefore these superstitious enemies blasphemed often calling him a glutton a drunkard a pot companion c. The Iewes had yet in those dayes a more insolent and blinde generation of sectaries which for their great holines Math. 9.11 a Philo. To. 2. page 1181. This Philo liued much about the Apostles time and wrote many bookes a man very learned eloquent Euseb lib. 2. cap. 16.17 Liber impres Basil Anno 1558. Coll. 2. were called Essaei as writeth Philo the Iew in his treatise De vita contemplat Siue supplicum virtutibus These men would as farre surpasse all the Iewes in deuotion and holines as the Carthusian Monkes all the popish sects of their time They kept very strictly certaine decrees of their owne inuention concerning meates and fasting vnder pretense of great wisedome humilitie holines and deuotion Secondly their fast consisted in abstinence from certaine meats which they forbad any to eate taste or handle Thirdly this fast they accounted a special
cause we see Iob vers 21. he accounts his children Gods great gifts aswell as all his substance God hath giuen God hath taken away c. Iacob likewise is of the same iudgement Am I a God sayth he that I can giue children Herein did the Lord blesse Iob wonderfully that he gaue him religious children and wealth Children without religious parents doe most commonly miscarrie daungerously Religious parents hauing children without wealth haue many cares and griefes in this present life as the Apostle speaketh 1. Cor. 7. Lastly rich parents and euill nurtured children breed and bring vp beasts to deuoure their substance Doctrine 1. Here learne how Sathan can turne our best external blessings into bane for vs if God permit He robbed Iob of all his children in one instant thereby purposing his vtter ouerthrow and confusion And thus can he make our best commodities speciall meanes for our destruction if the Lord doe not graciously and mightily sustaine vs. 2. The inward graces and gifts of Gods spirit haue the first place of commendation Children the fruite of the wombe the second the third and last place all other blessings of this present life Let not thy principall ioy bee in wife or children houses or lands for all these can Sathan take from thee if God permit but reioyce in Iesus Christ Galath 6.14.15 and that thy name is written in heauen Luk. 10. vers 20. and in the testimonie of a good conscience 2. Cor. 1.12 Vers 3. His * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued substance also was 7000. sheepe and 3000. camels and 500. yoke of oxen and 500. she asses and his * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued familie was very great so that this man was the greatest of all the men in the East THe substance of the old fathers did for the most part consist of sheepe and such like beasts as here are mentioned And the greatest Nobles then were content with a graziers and shepheards life Iacob and his sonnes whē they came before Pharaoh being asked what their trade and manner of liuing was they answered Gen. 47.3 Thy seruants are shepheards both we and our fathers Such indeed were Abraham Lot and Isaac as the storie teacheth vs Gen. 13.2 Gen. 26.14 yet is it sayd that Abraham was rich in cattell in siluer in gold and of Isaac it is sayd he had flockes of sheepe heards of cattell and a mightie houshold The beasts here mentioned were most common and most profitable in that countrey the sheepe for meate and clothing the camels to carrie burthens the asses to carrie men the oxen to plow and till the ground Horses had they few and little in vse in those parts The word here translated a familie is in Hebrue gnabudah and dooth signifie lands reuenewes tillage husbandrie fields vineyards gardens orchards c. It is vsed in the like commendation of Isaac Gen. 26.14 Hee had a mightie houshold And where hee is sayd to bee the greatest of the children of the East the meaning is the noblest and best as for riches and possessions so for good name and fame c. 1. This verse teacheth vs Doctrine that religion and riches may otherwhiles goe together for Iob was both rich and religious so was Abraham so was Isaac so was Iacob First for that riches are Gods good blessings Deut. 28. Secondly they are meanes to come by good things and to performe good deedes Thirdly they are promised to the godly as rewards of obedience Deuter. 28. Psalme 128. 1. Ob. But the Apostles forsooke all Ans In affection not in deede for they had their houses and possessions after as Matthew compare Luk. 5.27.29 and Matth. 8.14 And Peter had his house and nettes and did fish after the resurrection Ioh. 21. vers 3.2 Ob. But Christ sayth it is impossible for rich men to bee saued Matth. 19. vers 21. Ans Marke answereth this when he sayth that Christ did meane such as did trust in riches and set their hearts and affection vpon them chap. 10. 24. It is hard to finde indeede in these dayes many religious men wealthie or rich men religious Prouerbs are not alwayes generally true Vniust is the rich man or his father or both the one in getting iniuriously the other in retayning goods wrongfully gotten The Lord wee see here giues riches to good men least they should seeme to be euill for that they are the occasion of much euill in the world and hee giues them vnto euill men also least they should be esteemed as his best blessings as they bee accounted of the vnbeleeuers in all ages of the world 2. Thou seest here Iobs wealth exceeding great his bountifulnes and liberalitie and mercie to the poore was thereafter Fewe riche men religious and bountiful reade chap. 29. 30. It is a happie thing to see religious and bountifull men rich and rich men religious and liberall I would it were a thing more common to finde these things chayned and coupled together in these dayes 3. Here wee see in more speciall manner that which generally is before noted that Iobs patience courage and constancie was wonderfull great hee was by the Lords hand aduanced to a very high pitch of dignitie and honor in the world A worthie president for noble men and great men to looke vpon in their afflictions and being robbed as it were in one instant of all his glorie and great dignitie yet he endured patiently Gods heauie and strong hand vpon him If he had bin lately start vp to some wealth or before times exercised with some wants his downfall had been the more tolerable and his commendation the lesse Vers 4. And his sonnes went and banketted in their houses euery one his day and sent and called their 3. sisters to eate and to drinke with them WE haue seene hitherto what speciall blessings the Lord had giuen his holy seruant Iob first the good graces of his holy spirit next a sweete number of children and thirdly substance exceeding great Now here followeth a fourth blessing comparable to any external blessing his children also were religious and did mutually Iobs childerē religious most louingly embrace comfort and helpe one another This verse giueth vs to see how Iobs childrē did cōfirme their mutuall loue by banketting together where consider these poynts 1. Who banketted or feasted together Iobs sonnes 7. 2. Where in their owne houses 3. When euery one of the 7. on his day not alwayes 4. Where were their sisters they were sent for and came with all modestie The sense and meaning of this verse is this The seuen sonnes of Iob before mentioned they were wonted certaine times of the yeare to call and to inuite one another to feasting to the end they might admonish comfort and instruct one another that their loue might bee cherished
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
the religious care of our good Prince and gouernours partly to stop the mouthes of aduersaries which perswade men that wee despise fasting partly to stirre vp Gods faithfull people of all degrees Anno 1588. to renue their zeale in the true profession of the Gospell And to conclude we haue seene some yeares past 1593. a comfortable experience of Gods blessing vpon the priuate and publike fastings and prayers of Gods people in the land Wherefore let vs in assurance of faith draw neere vnto God humbly cast downe our solues againe in prayer fasting to coÌ„fute aduersaries slaÌ„ders to euert enemies practises to the glorie of God protection and deliuerance of his Church confirmation of our owne faith soules and consciences by and through Iesus Christ to whom with the Father and most holy spirit three distinct persons one inuisible euerliuing and euerlasting God be all praise for euer Amen Thine in the Lord Christ Iesu Henry Holland ⧠The Christian exercise of fasting according to the Scriptures Matth. 6. vers 16.17.18 16 Moreouer when ye fast looke not sowre as the hypocrits for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward 17 But when thou fastest anoynt thine head and wash thy face 18 That thou seeme not vnto men to fast but vnto thy Father which is in secret and thy Father which seeth in secret will reward thee openly OVr blessed Lord and Master Iesus Christ hath knit together in the first part of this chapter 3. speciall poynts which cannot well be seuered Almes Prayer and Fasting For by fasting we giue wings to our own prayers by almes we cause the loynes of the poore Iob. 31.19.20 if their hearts can not to blesse vs to pray with vs and to speake to God for vs. The Pharisies abused all these three good exercises in a spirituall pride and ostentation Therefore our Sauiour Christ teacheth vs first for almes how to auoyd the pharisaicall vainglorie and how to please our heauenly father vers 1. 2. 3. 4. Secondly for prayer how to auoyd the ambition of the Pharisies and how to please our heauenly father vers 5. and 15. Thirdly for fasting how to renounce their hypocrisie and how to please the heauenly father vers 16. 17. 18. In these 3. ver I note two things 1. A dehortatioÌ„ froÌ„ the abuse of fasting this hath 2. branches vers 16. 1. The description of an hypocrites fast by 3. markes 1. They looke sowrely 2. They disfigure their faces 3. They desire to bee seene of men 2. The confirmation of the dehortatioÌ„ or a testificatioÌ„ of Christs dislike 1. By Christs vsuall oth or asseueration Verely I say vnto you 2. No reward of GOD but shame 2. An exhortation to the right vse of fasting vers 17. 18. containing two poynts 1. A demoÌ„stratioÌ„ of the simplicitie of a true fast by 2. argumeÌ„ts 1. Of adiuncts vers 17. 1. Anointing the head 2. Washing the face 2. End vers 18. that thou maist appeare to God to fast not to men 2. A confirmation 1. From the good reward following vers 18. 2. By answering an obiection Ob. It is done in secret therfore the reward is lost Ans God seeth in secret and will rewarde thee openly The sense Vers 16. Moreouer when ye fast That is I appoynt ye not to fast * IeiunabaÌ„t bis in sabba tho 2 5. die Epip contr haereses lib. 1. tom 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in the weeke as the pharisies and hypocrits doe Luk. 18.12 but when ye fast either occasioned for priuate respects priuatly or hauing a charge from God and his Church publiquely Leuit. 23. then c. but this instruction concernes specially the priuat fast Sowre The word signifieth one that carrieth an heauy countenance or an angrie face cleane coÌ„trary to this is a cheerfull countenance Genesis 40.7 The Septuagint vse this word whereas the Hebrue is wherefore looke ye with such euill faces or so sadly this day Tremel ne sitis Cemarim The Syriac translation hath another worde to bee noted for that is Bee not ye Cemarims or as the blacke Cemarims It may bee the Syriac translator did vse this word for that these pharisees did not onely looke sowrely but vsed also the Cemarims blacke attyre the more to bee seene of men that they fasted See 2. King 23.5 Hos 10.5 Zeph. 1. vers 4. Dâ—sfigure or obscure or deforme their faces that is they make their faces appeare worse than they bee naturally They cause that their naturall countenance may not appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anoynt thine head and wash thy face That is Vers 17. bee cheerefull for their oyntments were vnto them for the same vse as our sweete perfumes and compound waters be vnto vs. See 2. Sam. 12.20 c. Reward openly That is Vers 18. heauen and earth shall see thy reward men and Angels shall know thee and thy feare and fasting if it bee in faith and as hee hath prescribed in his word it is accepted of God shall be rewarded both in this life and the life to come for so is the promise for all true worshippers 1. Tim. 4.8 Now concerning this Christian exercise of fasting and the practise thereof here commended by our Lord and Sauiour Christ I thinke it best we proceede to speake in this manner following 1. To consider what a religious fast is and how it may be described according to the Scriptures 2. How a religious fast hath his two branches or specials the priuat and the publique and here first what a priuat fast is and how it may best be defined 3. What motiues and reasons haue caused the faithfull to practise priuat fasting in all ages and whether we ought not to fast also in the like occasions 4. What a publike fast is and for what causes the same is to be published and by whom in the Church 5. The abuse of fasting by 3. generations of hypocrits 1. In the old Church in the daies of the Prophets the first generation of hypocrits 2. Jn the daies of Christ a more detestable generation of hypocrits 3. In the daies of Antichrist not only abusing but wholly corrupting this holy exercise of fasting The first Question VVhat a religious fast is and how described according to the Scriptures OF fasting I finde there are many kinds very good and commendable all and needfull to be knowne and practised of men First wee haue a naturall fast prescribed by the learned Phisition to preserue and to restore health Hipocr Qui integra constanti aetate sunt optime ferre possunt ieiunium good to dissolue and consume raw humours and to expell superfluous excrements out of the bodie Of this fasting speakes one learned Phisition Looke what diseases fasting and emptines cannot helpe cure them by medicine Fernel meth lib 2. cap. 20. quos morbos inedia non sustulit
such euils and their cure on this wise by fasting and prayer we haue sufficient instruction with Christ Matth. 17.15 where note these poynts First a mixt disease or maladie in part naturall in part Sathanicall for the father sayth his sonne is a lunatike so the Phisitions call this sicknesse because it followeth the course of the Moone and for that such as are borne in the change are thus lightly pained But note what the Euangelist addeth we shall see the secret cause of it vers 18. Jesus rebuked the diuell and he went out and the child was healed in that houre Here beholde then a disease in part naturall in part Sathanicall Of this M. Caluin sayth that experience teacheth vs indeede that this disease doth increase decrease according to the course of the Moone Neque tamen hoc obstat quo minus Sathan naturalibus medijs suos impetus permiscuerit 2. Note the cure of this euill in the same place he sayth it is done not by witchcrafts sorceries c. but by fasting and prayer as is before shewed Matth. 17. vers 21. Therefore sayth Basill De laudibus ieiunij Iâ—â—unium est armatura ad confligendum cum diabolo Fasting is a weapon to fight with the diuel And thus farre for the third occasion of priuat fasting I conclude The same reasons and occasions which moued the religious fathers to exercise themselues in priuat fasting ought to cause vs to exercise the same but the sicknesses of their brethren friends c. did moue them to this exercise of priuat abstinence Therfore the sicknesses and grieuances of brethren c. must moue vs to this priuat abstinence A 4. cause of fasting to performe the duties of our calling faithfully 1. Cor. 9.27 Fourthly the godly did exercise themselues in this kind of abstinence also that they might be the more watchfull faithfull and readie in soule and bodie to performe the duties of their callings For this cause no doubt did Saint Paul fast often 2. Cor. 6.6 of himselfe he speaketh I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached vnto other I my selfe should be but as a refuse This blessed Apostle did watch ouer himselfe and had a speciall regard to his ministrie as he warneth Timothie Take heede to thy selfe and vnto doctrine for so doing thou shalt both saue thy selfe and theÌ„ that heare thee 1. Tim. 4.16 First for himselfe that he giue example of life answerable to his doctrine secondly for doctrine that he be both diligent and faithful therein For these graces doth he fast and pray often Concerning Pauls abstinence in that place before cited a notable metaphor is vsed in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is borowed from champions which in elder times vsed buffeting with fists for these in fight gaue their aduersaries all the blowes and wounds they could till they had them at coÌ„mand as captiues to yeeld them seruice with all submission and subiection So sayth Paul Galath 5.17 I buffet beate downe with fasting and abstinence this wretched carcasse and rebellious bodie of sinne which is so inclined to Sathan and his seruice that I may more dutifully serue and obey my Lord and master Iesus Christ So saith Hilarie of himselfe and his abstinence in the like occasion O mi asine ego pascam to palea non hordeo ne me recalcitres That is O mine asse so calles he very fitly that which Paul calles his wretched bodie of sinne J will feede thee with chaffe that is I will beate thee so with abstinence and not with barlie no pleasant bread or prouender shalt thou haue to fat thee Daniel 10.2 least thou kicke me i. Hinder me to proceede and walke cheerefully in my calling The like similitude vseth Augustine in his Tract Subigendo corpori c. Wee must vse fasting as a speciall chastisement to tame the bodie Leo. serm 8. de ieiunio 7. mens de vtilitate ieiunij If thou wouldest ride a horse which in carrying thee is like to cast thee downe to ride him safely wouldst not thou take from him some part of his prouender and tame him with hunger which could not be ruled with bit or bridle * Mea caro iumentum est my flesh is the beast c. The Apostle addeth the speciall end of his abstinence to be this that neither he nor his ministrie and doctrine might iustly be reiected A notable president for the ministers of Christ for fasting This Timothie so followed that no doubt by his often abstinence and fastings his stomacke became so weake that Paul must admonish him as a father to auoide too much austeritie and such beating of his bodie with abstinence least hee become vnprofitable to Gods people 1. Tim. 5.23 Drinke no longer water but vse a little wine for thy stomackes sake and often infirmities And in like manner offended good Basill and Nazianzen for with too much fasting they hurt themselues and the Church of God also Pet. Mar. class 3. ca. 10. ser 24. Basill complaineth Psal 15. that his people did as it were sucke bloud of him in euery Sermon he preached and yet like a good nurse hee is vnwilling to leaue them without spirituall foode for their soules Basilius Nazianzenus cum viri essent doctissimi tamen abstinentijs chameunijs effecti sunt ecclesiae inutiles Basill and Nazianzen saith P. M. being very learned men yet by long fasting and lying vpon the ground they became vnprofitable vnto the Church of God Thus easily doe men fall from one extremitie into another I conclude this argument briefly as before We must fast as the holy Apostles of Christ haue done But they fasted to beate downe sinne and to performe the duties of their calling faithfully Therefore wee must fast also for this end and purpose Fiftly the faithfull did fast also priuatly when they felt the spirit of prayer Zach. 12.10 to waxe fainte in them to stirre vp their spirits A fift cause to be more feruent in prayer and to prepare themselues to holy meditations and prayers This is to be seene generally in all examples of fasting for this is one speciall ende of all their abstinence for they were well assured this exercise of it selfe did neither commend nor discommend them with God The faithfull doe often finde their hearts so drie barren and so wretched that they cannot praye at all Note therefore for this poynt that fasting is neuer exercised by the faithfull without inuocation confession of sinnes and prayer Nehemias fasted and prayed chap. 1. 5. Dauid fasted and prayed 2. Sam. 12. Psalm 35.13 Daniel fasted and prayed chap. 9. and 10. Cornelius fasted and prayed chap. 10. ver 29. and Paule biddeth vs knit these together when we haue neede of more strength to put vp our supplications in waightie affaires which concerne vs or the Church of God abstaine from the mariage bed saith hee with
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
worship and seruice vnto God being yet but their owne meere will-worship neuer prescribed of God Fourthly they taught it to be a matter of great holines to defraude the bodie of the honour and refreshing due thereunto That scripture therefore to the Coloss I take it was written purposely and sent from God against these blind sectaries which thing shal well appeare together with their superstition 1. Phil. Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if wee doe conferre but a little Philo and Iosephs words and phrases with that text of holy scripture First then Philo the Iewe in the aforenamed treatise writing of the Essees saith Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loue of wisedome they tasted nothing some three daies 2. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some very little in sixe daies This speakes our Apostle also They haue indeed a shew of wisdome in not sparing the bodie 2. Where Philo saith that they neglected such necessarie duties as did concerne their bodies the Apostle saith also that they had no regard to spare their bodies because they would seeme only to care for their soules for so Philo speaketh 3. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tom. 2. Pag. 1216. Curandaeque animae per totam vitam dediti 3. Philo saith they would bee called b Pag 1228 Therapeutae Therapeutridesque deuout worshippers of God because they thought their manner of life a holy worship and speciall seruice vnto God This the Apostle also graunteth 4. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a worship but it was onely a wil-worship 4. Where Philo saith they would bee called * The title of the booke is de supplicum virtutibus suppliants c Page 1199. as euer prostrate in supplication and prayer the Apostle also notes it for one speciall marke of that sect 5. Phil. Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplando percipere valeant Tom. 2. p. 1212 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a great shew in deuotion of humblenes of mind 5. Againe the Iewe saith they spake much of their traditions of wisedome and againe saith he when they assembled together the speaker is d Tom. 2. Pa. 1204. dogmatum eius sectae peritissimus one most expert and learned in their traditions 6. In the 21. verse the Apostle hath an imitation of the very words of their traditions concerning meates 6. Phil. Hath a verbe comp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Philo saith Mensa eorum pura est à cruentis dapibus Their table is cleane and free from bloodie meates meaning they abstaine from flesh meates and Vix e Pa 1205. P. The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sexto die degustant cibum necessarium they taste little of necessarie foode in 6. daies And for their diet when they meete he saith Pro cibo panis apponitur bread is their meat f Pa. 1213. sal pro opsonio Much like these were the monkes of Aegypt Euseb lib. 2. cap. 17 and the popish monks their Children duplo magis filij gehennae 7. These men delighted much in allegorizing scriptures sub apertis verbis latere credunt secreta Tom. 2. p. 1203. p. 1204. 1211. 1214. Antiq. lib. 18. cap. 2. 8. Worship of angels 9. Antiq. 18. cap. 2. De bello Iud. lib. 2. cap. 7. Tom. 2. p. 1211. 9. Iewish votaries 10. No oyntments say these blinde sectaries Anoint thy selfe when thou fastest saith Christ Ioseph de bel Iud. lib. 2. cap. 7. Their dish-meate is but salte Et pro condimento hysopus in delicatorum gratiam And if any fedde more delicatly he had hysope for his sauce They thought wine to be a very poyson to their soules c. and therefore they cal it Pharmacum dementiae a poyson to cause frensie or madnes 7. Philo highly commendeth their theories and deepe speculatiō in great mysteries he calleth them the citizens of heauen euer present with God the father and creator of all things the Apostle saith vers 18. They doe aduance themselues into those things which they neuer sawe rashly puft vp with fleshly mind 8. Ioseph saith they spake much of certaine Angels reuelations c. the Apostle speaketh something to this purpose vers 18. Let no man at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels c. 9. These blinde sectaries were votaries renouncing the honourable state of mariage saith Ioseph and they had their Therapeutrides their Nuns saith Philo anus pleraeque sed virgines non coactae castitatis They were for the most part olde yet virgines which did vow chastitie not of constraint as the sacrificing dames among the Greeks saith he but vowing continencie voluntarily for the loue of wisedome 10. Lastly to signifie what little care they had of their bodies as not hauing it in any estimation They coulde not abide oyntments and washings saith Ioseph Probro ducunt oleū et siquis velinuitus vnctus * Fuerit munditijs corpus ab sterget quoniā squalorem decorem putant dummodo semper in veste sint candida The blind Essees how vnsauoury they were because they would not spare their bodies as Paul speaketh 2. Thes 3.1 fuerit c. They thought any sweet oyle or oyntment to be a matter of great reproch and shame vnto them and if any were annoynted against his will hee would purge himselfe carefully for all vncleannes is great comelines with them so long alwayes as their vpper garmēt be white And so much of this blind secte and the abuse of fasting in this age the third generation followeth 3. The abuse of fasting in the daies of Antichrist or the third generation of hypocrites THe gospell of Christ as in the life of the Apostles so also after their death preuailed mightily and was greatly glorified among the Gentiles such was the power and grace of Iesus Christ working by it as * Lib. contra Iudaeos A good argument as Tertull wel noteth against the Iewes Reue. 9.2 About Gregor 7. time Tertullian writeth in most partes of the world And yet not long after this time ambition pride corruption of doctrine superstition and hypocrisie beganne to creepe againe into the Church of God The first 6. hundreth yeares as the stories of the Church doe testifie Sathans instruments stroue mightily to infect the Church with superstition and heresies but the seruants of Christ as faithfull watchmen ouer his flocke in continuall warres kept out this enemie so as the state of the Church and the worship of God continued a long time as tolerable though not so beautifull as at the first But when the bottomlesse pit was opened and that antichrist did appeare in his colours then Gods worship was not only deformed but also vtterly defaced and abominable superstition set vp in the place of true
their faith confirmed and that so they might bee mutually comforted one by another This meeting was not in common Tauernes or Innes or Alehouses or in other places of resort with the prophane Edomites the people of the land but in their owne houses For albeit as yet they were young and as it seemes vnmarried yet had their father prouided them houses and such necessaries as did belong to their families as carefull was Iacob in this respect Gen. 30.30 as his words to Laban can testifie But now when shall I trauell for mine owne house also hee that prouideth not for his familie is worse then an Infidell and wee may procure things honest before hand the care which is forbidden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distracting and vexing care Matth. 7. These seuen sonnes did thus feast together 7. daies not 7. daies continuing or if they feasted a whole weeke certaine it is not euery weeke or euery month for we must not imagine that they gaue any such president of a luxurious life vnto others but certain times whē they thought best or had most cause of meeting for it is sayd that euery one kept his daye The modestie of the Virgines of elder ages no more but one day Lastly the sisters they came also to the same banquet from their fathers house as it is like they were virgines yet but withall modestie and shamefastnes they came being sent for and being called not before for so it became well their virginitie to bee sober modest and very watchfull ouer their waies Wherefore he mentioneth in the beginning of this booke the banketting of Iobes childrē 1. The holy spirite here speakes of this feasting and banquetting for these speciall causes First that wee might see the religious loue of Iobs children and by what meanes they desired to comfort and edifie one another Secondly that wee might also see and consider the religious care of Iob for them expressed in the verse following Thirdly that wee might obserue where and when Sathan murdered them it was in their feasting time that hee might turne Iobs great mirth by a sodaine desolation and destruction into the greater sorow If his sonnes had died in their beds by some continuing sicknes where he might haue seene some testimonie of their faith it would not haue so moued him sodaine deaths the best doe feare and the foolish think it a great argumēt of Gods great wrath as we may see both in this booke and Luk. 13.1.2.3.4.5 Lastly this banquetting is here touched that wee might note what men Sathan so murdered not Epicures * Sathan knew the wicked would soone take occasion to exclayme against righteous Iobs children nor hypocrites extortioners c. as Iobs friends thought but godly and religious persons 2. Note here the religious loue and happie consents of these good children mutually comforting one another No doubt they were no small ioy and comfort vnto their father Adam had but two sons the one murdered the other Noah had three sonnes one mocked his owne father and was accursed Abraham had two sonnes the one scorned and persecuted the other Isaac had two sonnes the one hated and desired to murder the other Iacob had twelue sonnes ten would haue murdered Ioseph and dispitefully sold him into a strange countrey Dauids children murdered one another and hee had great griefe and sorrowe by them all the elder despise the younger the younger enuie the elder If such holy men had such wicked children what maruell is it that our prophane parents breed and bring vp such a wicked generation 3. Feasting and banquetting is lawful vnto Gods people if that they keepe the rules appointed and follow the godly practise here set before vs by the holy spirit Abraham feasted at the weaning of Isaac Gen. 21.8 Isaac feasted Abimelech Gen. 26.30 Ioseph his brethren Gen. 43.31 Dauid Abner and his friends 2. Sam. 3.20 Salomon his seruants 1. King 5.15 Matthew feasted Christ and his Apostles Matthew 9. So did Simon the Pharisee Luk. 7. with others many Luk. 14. Vers 5. And when the daies of their banquetting were gone about Iob sent and sanctified them and hee rose vp earlie in the morning and offered burnt offeringes according to the number of them al for Iob sayd it may be that my sonnes haue sinned and * Heb. blessed Or thought euill or spoken euill blasphemed GOD in their hearts THis verse giueth vs to see some part of the practise of Iobs life in the wise and godly gouernment of his familie thereby to teach vs that his life well agreed with his faith and profession and iustly deserued the former commendation vers 1. This verse laieth before our eyes the religious care of Iob for the gouernment of his children where these pointes are to be cōsidered 1. When Iob sacrificed for his children When the daies of banquetting were gone about earlie in the morning 2. How his children were prepared for the sacrifice hee gaue charge they should prepare and sanctifie themselues 3. What sacrifice he offered Burnt offrings according to the number of them all 4. What reason moued him so to sacrifice he feared lest they had sinned in their feasting 5. How often did Iob so all those times in the yere when they banquetted And when the daies of their banquetting were gone about Vaikadshem Exod. 19.13.14 supra pag. that is when the 7. daies of their feasting was past for the 7. brethren did feast euery one his day vers 3. therfore here wee must vnderstand 7. daies whether 7. daies continued or some intermission between the feast of each brother it is vncertaine Iob sent and sanctified them that is he sent a messenger vnto them to charge them to sanctifie to wash and purifie them selues and so to prepare themselues by prayer c. against their day of meeting to sacrifice The word here vsed signifieth to prepare as Numb 11.18 but I vnderstand it here as it is vsed Exod. 19.10.14 vers where wee see their sanctification and preparation to heare the Lord speake contained their purification and their abstinence from the mariage bed as the Apostle also doth exhort in the like occasion 1. Cor. 7.4.5.6 And no doubt with all these outward things they were to pray instantly Eccles 4.17 that they might be fit to appeare in Gods presence for his most holy worship and seruice And hee rose vp earlie in the morning The morning is a pretious time for all actions The morning a precious time for al good actions and specially for Gods worship and seruice and so commended by Gods spirite vnto vs Psalm 5 3.55 17.59 16.90 14. Iob was very carefull concerning his children he would let passe no time when their feast was ended but very earlie he sought the Lord that God might be pacified if that by any meanes in thought word or deed they had offended him in that dangerous and loose time of feasting And hee offered burnt offrings according to
forward and so early in his sacrifice hee feared least his children sonnes and daughters had offended God in feasting Where obserue these poynts First that in feasting the most religious may miscarry if they bee not circumspect either in deede or word or both if wise men here offend what shall wee thinke of the wicked which like beasts abuse themselues in all gluttonie and drunkennes surfetting and vncleannes of life 2. The care of godly parents ouer their children Iob knewe the sins of his children did in special manner highly displease God disgrace his profession shame religion offend the weake and open the mouthes of all idolaters to blaspheme against God and his Church Bad Children 1 Offend God 2. Offend his Church 3. Greeue good parents hearts 4. Cause enemies to blaspheme Gen. 34.10 Therefore he is marueilous watchfull lest his children offend For this cause Iacob because of his lewd sonnes complaineth You haue troubled me and made me stinke among the inhabitants of the lande 3. The gouernment of a familie will soone lay open any man whether he bee religious or irreligious wise or foolish and therefore the holy spirit maketh it an argument to choose a good Minister by 1. Tim. 3.4 One that can rule his owne house will hauing children vnder obedience with all reuerence Cleane contrary the feare of wicked and foolish parents is not for the sinnes of their children but for the wants of their children Old Ely is greatly noted and punished for example as a bad father for his two graceles sonnes the wicked fist Hophni and the brasen faced Phinehas both godles and prophane 1. Sam. 1.12 for whoredome and vncleannes and Ely the father knew all and feared little Iob knew nothing by his sonnes and feared much For intolerable sinnes his chastisement was but a gentle checke vers 23. My sonnes why doe you such things For this cause hee receiued this answer from the Lord vers 30. Them that honor me will I honor and they that despise me shall be despised Afterwards his sonnes were slaine and he brake his neck 1. Sam. 4.17.18 And this also was Dauids sinne and hee smarted for it 2. Sam. 16. vers 17. 1. King 1. vers 5.6 4. The holy Ghost yet further commendeth vnto vs Iobs religious care ouer his childrens liues in that knowing nothing euill in theÌ„ neither by sight nor by hearesay that they were any way wickedly bent to any open sin yet he feareth they might purpose thinke or speake some thing closely priuily and in their hearts desire that which might dishonour God For he sayth It may be my sonnes haue sinned in their * Swearing blaspheming a special marke of an impious and Godlesse man Eccle. 9.2 hearts blaspheming c. Parents and masters of our time are farre from Iobs feare for they will not feare open proude and intolerable sinnes and say it may bee our sonnes or seruants haue blasphemed broken the Sabboth c. but they suffer children and seruants to sinne priuily and openly and giue most vile examples of Atheisme pride whoredome and all vncleannes A wonderfull commendation of Iob that he is carefull not onely that they offend not the open eyes of men but also the secret eyes of God If he were so watchfull ouer his childrens sinnes hee was no doubt marueilous carefull for his owne heart and conscience as appeareth chap. 31. vers 7. and chap. 27. vers 6. * Wicked men swearers are not ashamed to say they loue the Lord because they haue him often in their mouthes so might witches wizards for none haue oftener the name of God good things in their mouthe Mine heart shall not reproue me of my dayes 5. Where Iob is sayd thus to worship God after al their feastings learne perseuerance in well doing and remember now his life hath testified his former commendation vers 1. to be iust If this man was so humbled as after wee see let vs that be so spotted beare it patiently when we be beaten worthily for our sinnes Vers 6. Now on a certaine * Or when such a daye was come day the sonnes of God came that they might stand before the Lord and Sathan came also among them THus farre concerning Iobs description c. a preface to the whole storie Now entreth in Sathan as one speciall actor of this tragicall storie which notwithstanding had a comicall and a happie ende Here beginneth the second part of this chapter which is continued to the 12. verse This part hath two branches the first is in the 6. and 7. verse where is shewed how the Angels good and euill are appoynted to stand and to serue the Lord for the execution of his will and when and where and how it pleaseth him The second branch is in the verse following to the 12. verse wherein first the Lord giueth his seruant Iob his iust commendation in a gracious manner vers 8. And secondly Sathan doth oppose himselfe against Iob vehemently accusing him of hypocrisie before the Lord with all his might vers 9. 10. 11. Now on a certaine day That is say some Senâ—â— when such a feast came or in one of these banketting dayes Sathan came among the good Angels c. Rabbins how they glose vpon this text Others say this was the first day of the yeare wherein the Lord did as it were vsually keepe court and take accounts of all things done the yeare past these bee the glosses of ridiculous and foolish Rabbins To be short by a certaine day here is ment that very time wherein it pleased the Lord to reueale his will and euerlasting decree vnto Sathan for Sathan himselfe knew it not before hee was sent of God to execute the same The sonnes of God In these words are vnderstood the holy Angels for wee haue the like 1. King 22.19 in the speech of Michah to Achab J saw the Lorde sit on his throne and all the host of heauen stood about him on his right hand and on his left hand and the Lord sayd who shall entise or perswade and deceiue Achab that he may goe and fall at Ramoth Gilead And one said on this manner and another on that manner Then there came foorth a spirit and stoode before the Lord and sayd I will entise him and the Lord sayd vnto him wherewith I will goe out and bee a false spirit in the mouth of all his prophets then he sayd thou shalt entise him and shalt also preuaile goe foorth and doe so The Angels haue many names in Scripture This name is common to them all with all the faithfull First Psal 82.6 Ephe. 1.21 for that their adoption and confirmation is by grace and through Iesus Christ for he alone is the naturall sonne of God secondly they haue this name because of the excellencie of their nature for they doe most resemble God our heauenly father So the faithful are called in many places Gen. 6.2 Rom. 8.14 Came. Naturall
that part which is deerest vnto vs. q. d. As if Sathan should say Iob may be a notable hollow hypocrite for all I could doe as yet for I haue not come neere his skin let me come neere his bones and then it will soone appeare what is in him All that euer a man hath Therefore Iob can well spare all the former losses for hee hopes to recouer all soone againe Verse 5. But stretch out now thy hande and touch his bones and his flesh That is now giue me a second commission that I may come neere and racke a little his flesh and bones for this is it that man most tendereth and regardeth all his cares are but to saue and preserue his carkasse let me therefore come in a second combat but to wrastle a little with him hand to hand and poyson his body with some speciall hotches and boyles c. To see if he will not blaspheme thee as before chap 1. 11. He breakes off his speech abruptly his meaning is if he curse thee not and renounce al religion Math. 8.29 Iam. 5. and blaspheme thee not to thy face I am readie to vndergoe any curse yea send me now presently to be tormented in chaines to hell fire before my time Sathan answers nothing to the proposition in hand how all his former labour was in vaine and lost and hee confounded and proued a blasphemer but like a wrangling sophister he holds still the conclusion albeit he be vtterlie destitute of any good argument for it Our enemie the diuel is neuer weary nor ashamed let vs looke for him euery day Here note againe the insatiable thirst and greedie desire these wicked spirits haue to destroy vs bodie and soule He is nothing wearied with the former combate prouiding as it were men and armour and yet all was lost he is nothing ashamed albeit confounded by the Lorde to his face Notwithstanding all the foyle and shame he hath alreadie receiued yet is hee as readie to bid the Lordes seruants battaile againe Let vs looke euery day for these practises of the diuell for thus hee came also to our Lord and master Christ not once or twise as Luke sayth of that great temptation in the wildernes When the deuill had ended all the temptations he departed from him for a time Wherefore let vs be watchfull and looke continually for this common aduersarie 1. Sam. 28. Math. 4. Sathan is very learned in all sciences but most expert in fallacies and lies Ioh. 8. The true marke of an hipocrite to preferre his carcas before all thinges yea heauen it selfe and Gods fauoure 2. How skilfull Sathan is in all points hee can dispute learnedly he can speake prouerbially he can cite scriptures falsly misapply pare and wrest them cunningly hee is seene in all naturall causes artes c. Hee was for good cause called mille artifex for hee can see say and doe as much as a thousand artificers can doe 3. Let vs learne of Sathan the true description of an hypocrite he is one that to saue his carkasse thinks nothing too deere he will see all sinke to saue himselfe he preferres his owne life before all things hee will sell heauen all the fauour and grace of God to saue his carkasse as Esau did his birthright for a messe of pottage to coole hunger and yet it is sayd that being afraide of Gods trueth he is readie to giue ten thousand riuers of oile yea the fruite of his bodie for the sinne of his soule Micah chap. 6. 6. 7. 8. But he will not learne verse 8. to doe iustly to loue mercie and to humble himselfe to walke with God Verse 5. The Lords hand is on Iob The deuills hand is on Iob The instruments of Sathan as before 1. Here againe wee see two handes about one worke cleane contrarie the one to the other for the Lordes hand is sayd to be stretched out against Iob and Sathans hand is sayd to smite Iob with sore boyles ver 7. but the Lord for his good sathan tending to his perdition with al his might This we haue noted before 2. Let vs learne here to beare our crosses patiently all sicknesses which burne and scorch our bodies and drie our bones for Sathan here tels vs that such as storme in impatiencie and blaspheme God in this case are starke hypocrites Of the wicked in their plagues Iohn sayth 1. They gnew their tongues for sorrowe 2. They blasphemed the God of heauen for their paines and for their sores Reu. 10.11 Math. 26. 3. They repented not of their works Seeke not helpe of the deuill as Azariah when he fell sicke of a fall thorow his window he sent to Ekron to enquire of the deuill by witches how he might recouer hee dies for it verse 16.17 The godly may fall as Peter into euill speeches but their sinne is of infirmitie they are preoccupied by Sathan their aduersarie before they be aware or their wittes are â—rased with sicknes they do nothing of set purpose and malice against God 3. Note here Sathans horrible sinnes in Gods presence Note here a notable picture of our desperat wittes in these dayes how roundly they follow and resemble their father the deuill Ioh. 1.44 They haue often like speeches as God shal saue them 2. wish to be damned bodie and soule or as God shal iudg them Othes and blasphemies most horrible first most impudently he denies that which God affirmes to be true 2. hee is manifestly conuicted and yet not ashamed 3. He still hungreth and thirsteth to murder the innocent and righteous seruants of God 4. Being all in a rage hee wisheth all Gods curses might light vpon him or that hee might sinke presently to hell if Iob bee not an hypocrite Such be his children at this day and haue been in all ages full of rage impudencie crueltie cursing banning c. Verse 6. Then the Lord sayde vnto Sathan * beholde he is in thine hand but saue his life In this verse wee bee taught how the commission was renued vnto Sathan where consider 1. The commission it selfe lâ—e he is in thine hand 2. The speciall exception or prouiso for the safegarde of Iobs life but saue his life But saue his life That is seeke not to kill him for thou shalt not preuaile The hebrewe Nephesh signifieth the soule and it signifieth also vsually the life of man in diuers places of scripture Naphsho shemor like as the Greeke and Latin names doe Seruare dicitur Sathan irrumpere non audere Gregor The purposes desires and wishes of Sathan and al his instruments are granted often to their owne coÌ„fusioÌ„ Psal 55.12.13.14 2. Sam. 17.23 Math. 26.5 1. The Lord is readie otherwhiles to grant the wicked their desire But like as Sathan here so all his children are very forward to wish and desire that which shall turne in the end to their owne confusion * The Lord giues them leaue often to counsell and
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
aduersitie and pouertie is one speciall meanes whereby he causeth Gods people to stumble and to offend against their God An high and rich estate is as dangerous for sinners as a poore and base estate for Sathan can as easily strangle and infatuate them with riches as he can amaze and pinch these with pouertie And yet for this cause the Prophet prayeth wisely Two things haue I required of thee Pro. 31.7.8.9.10 deny me them not before I dye remoue farre from me vanitie and lyes feede me with foode conuenient for me least I bee full and deny thee and say who is the Lord or least I bee poore and steale and take the name of my God in vaine If wee haue not faith and patience in afflictions let vs here learne of Sathan all our seruice in prosperitie was but counterfeit Prouer. 24.10 If thou be faint in the day of aduersitie thy strength is small Vse Search thine heart continually and sound thy loue faith and feare 1. If our heart condemne vs that wee loue religion the Gospell and the holy worship of God 1. Ioh. 3.20.21 but as temporizers for our bellies sake God is greater then our heart and knoweth all things 2. If our heart condemne vs that wee loue the things of this life more then the true God and his word then behold here how Sathan is most readie to accuse vs and to witnes against vs. If he durst thus in Gods presence accuse Iob vniustly he shall not spare hypocrites and his testimonie shall be receiued against them for their confusion Vers 10. Hast thou not made an * Or walle heb is Suk which signifieth properly to hedge with thornes hedge about him and about his house and about all that he hath on euery side thou hast blessed the worke of his hands and his * or cattel or possession substance is increased in the land HAst not thou made an hedge This hedge that Sathan so enuieth and stormeth against is the blessed protection and prouidence of the almightie first common to all Gods people as Zachary speaketh chap. 2. 5. I sayth the Lord will be vnto her a wall of fire round about The wicked spirits fight against vs but we haue greater streÌ„gth with vs the holy spirit blessed Angels The faithfull-haue a blessed protection against wicked spirites by Gods holy Angels Psal 34.7 Psa 91.11.12 For so it is written Heb. 1.14 The good Angels are ministring spirits sent forth to minister for their sakes which shall be heires of saluatioÌ„ And the Psalmist sayth The Angel of the Lord pitcheth round about them that feare him and deliuereth them And againe He shall giue his Angels charge ouer thee to keepe thee in all thy wayes they shall beare thee in their hands that thou hurt not thy foote against a stone This is the hedge which keepeth backe Sathan from vs. The like matter containe all those sweete metaphors in Scripture where God is called 1. Our buckler and shield 2. Our rampier and bulwark 3. Our tower and fortresse c. Thou hast blessed the worke of his hands The meaning is not that Iob did exercise any manuall trade or facultie c but by this manner of speaking the Hebrues vnderstand all their affayres all actions of bodie and minde c. q. d. Thou hast euer giuen him good successe and by thee he prospereth in all things This is that which Moses praieth for Psalm 90.17 Reade cap. 29. and 31. Let the beautie of the Lord our God bee vpon vs and direct thou the worke of our hands vpon vs euen direct the worke of our hands And his substance is increased His sheepe and camels are multiplied into thousands his asses and his oxen into many hundreds In this 10. verse we may obserue Sathan will other whiles confesse the truth before the Lord. 1. FIrst the impudencie of Sathan in his sophistrie before the Lord for the hurt of his holie children What conclusion is this Thou Lord almightie hast hedged Iob round about for his protection so that no euill can come neere him Ergo he is an hypocrite Ergo he loueth thee but for his bellies sake Arg. a non causa ad causam The popes argument God made 2. greate â—ighes in the firmament ergo the pope must haue two swords the spiritual the temporall Returne sathans Argu. against himselfe No better argument to confute the practises of witches and wizards then Sathan frameth himself 1. Sam. 12 This is Sathans Logike he so swelleth in malice and enuie that hee is readie to burst and so blind in his rage that hee thinkes to moue and perswade the Lord with such a sophisme This argument is marueilous effectuall against Sathan The Lord gardeth Iob and all his familie c. Ergo Iob is highly in Gods fauour a righteous man c. 2. Learne here by the confession of Sathan himselfe what protection and tower of defence the faithfull haue agaynst all wicked spirits in the shadow of the almighty They are so hedged by his prouidence and so fensed that no enemie can hurt them without a speciall warrant and commission from the Lord himselfe Receiue this trueth of the father of lyes hee is driuen to confesse that he can not with all his engins breake downe Iobs castle tower of defense And yet Sathan perswades witches and vnbeleeuers hee can doe all things yea turne the world vpside downe But here he confesseth the contrary The charge of God is great for whoring after Sathan in witchcraft Leuit. 20.6.19.31 chap. 20. 27. Deut. 18.10.11 Esay 8. 19. Remember Saul and Manasses practises with witches 1. Sam. 28. This one place is sufficient to teach vs how Sathans power is limited 3. We haue here a singular instruction and comfort against all magicall faculties If thou beleeuest in Iesus Christ not onely thou thy selfe but also thy children thy house and substance and all that thou hast on euery side The Lord careth for the children the very beasts of the faithfull in a speciall maner Psal 91.1.2 are vnder such a blessed shadow that no wicked spirit by any art can hurt thee or thine without a speciall commission from the Lord himselfe What a singular consolation is this If the Lord so fenseth our goods and cattell that Sathan cannot hurt or bewitch them how much more doth he care for vs Oh that we could yet more assuredly beleeue This one place is sufficient to warne the faithfull to sleepe and to rest quietly in the shadowe of the almightie q. Of Gods prouidence THe wisedome of the world can hardly brook this blessed doctrine of Gods prouidence first Sathan speaketh here notably concerning Gods prouidence farre otherwise then his vassals haue done or can doe in the world He confutes al Epicures and Stoickes Epicures Mat 2.17 Mal. 3.15 SathaÌ„ confutes the Stoickes for he saith God hath a special care ouer Iob. because the pride of mans heart will not ascribe
all good things vnto God secondly for that in outward iudgement so many accidents cannot bee ascribed to any cause but to blinde fortune So blind and ignorant is mans heart Lastly we would gladly auoyde Gods presence and diuine iudgement for the triall of all our actions These and the like reasons haue caused Epicures and grosse sinners to deny vtterly the holy doctrine of Gods prouidence They say euery one that doth euill is good in the sight of the Lord and he delighteth in them or where is the God of iudgement And againe We count the proude blessed euen they that worke wickednes are set vp and they that tempt God are deliuered Another sort well neere as prophane haue dreamed of an absolute necessitie in all things they say Gods prouidence is a chayning together of many causes which binde all things and euen God himself that he can not alter or chaunge the effects which those causes are to produce in any part of the world * SathaÌ„ confutes the Peripatetikes for he saith God himselfe doth not looke vpon Iob in a generall but in a most speciall maner caring for him and al his But Sathan himselfe is here of another iudgement A third sort would faine restraine Gods prouidence to the highest heauens would haue vs thinke that all things here on earth are gouerned either by the influence of the starres or by some secret worke of nature or by the will and reason of man or if none of these be the proper cause then fortune chance must bee the Ladie and mistrisse and mother of all such strange euents But for the confirmation of our faith and for the confutation of all such blasphemers wee must haue most strong and sufficient arguments out of the holy scripture alwayes in a readines Such as thinke not of Gods dayly coÌ„tinual dâ—otrction aee worse we see here then the deuil First let Sathan confirme vs that gladly would infirme weaken vs let him coÌ„fute his owne vassals who would faine confirme them in all their errors We see his conclusion in Gods presence whatsoeuer he suggesteth in their hearts to the contrary is but error and vanitie 2. Argument A second argument is this Man the creature is prouident and wise for gouernement Ergo much more the creator Cap. 3â— 36. This is the Lordes owne reason vnto Iob Who hath put wisedome in the reynes or who hath giuen the heart vnderstanding The answer is the Lord himselfe Ergo he is more wise more prudent and more prouident then man is Psal 94.9.10 And thus the Psalmist reasoneth Hee that planted the care shall not he heare or he that formed the eye shall not he see he that chasticeth the nations shall not he correct be that teacheth man knowledge shall not hee know 3. Argument A third argument If the almightie doe not gouerne prouide for and preserue his people it is either because he will not or because he cannot To admit any such cause in him is to giue place to an intolerable blasphemie against God He that hath decreed and sworne to aduance his elect to such an euerlasting glorie in the heauens must haue a speciall care of them here on earth Q. What is Gods prouidence What is prouided The prouidence of God is the euerlasting and immutable counsell of God most wise most iust whereby God careth prouideth for and preserueth all and euery one of it creatures and effecteth all good and permitteth euill to be done and turneth both good and euill to his owne glory and the saluation of his elect Vse of the doctrine of Gods prouidence FIrst wee see by this doctrine from what sweete fountaine all good doth flow and streame continually vnto the creatures from the Lord alone God the fountaine of all good in man for there is no good in any creature but by and from his grace of his owne free will and power effecting and working the same Wherefore let vs breake downe selfe loue pride of wit free will and such fantasies and illusions of wicked spirites and neuer sacrifice vnto our owne net as the prophet speaketh but vnto the author of all good the Lord himselfe Heb. 1.16 1. Patience The doctrine of Gods prouidence will teache vs patience in afflictions Iob. 1.21 In aduersitie 2. Think vpon the Lorde principally seeke helpe of him onely by meaÌ„es appointed in afflictioÌ„ 1. Sam. 14. Psal 147.11 2. We learne here to be patient in afflictions considering the hande of our God is present with vs and his eyes are euer vpon vs let our eyes the eye of our faith be fixed and fastned vpon him and quietly let vs say with Iob As it pleaseth the Lord so it came to passe blessed bee the name of the Lord. 3. Againe in aduersitie let vs not so much thinke vpon the secondary causes and meanes as vpon the al-sufficient and most prouident God which is not tyed vnto meanes as carnall wittes and blind hearts haue imagined It is not hard for the Lord to saue by fewe or by many And for as much as our God careth for all his creatures and more for man and most of al is delighted in them which feare him and attend vpon his mercie Let vs in all holines and righteousnes striue to serue him all the dayes of our life assuring our selues that he careth for vs and seeke the meanes and a blessing vpon such as he hath appointed 4. If the cares of this life do molest thee remember by what arguments in holy scripture the God of prouidence doth confirme his people they are these the like Math. 6. Luke 21.34 against that worldly care which distracteth and diuideth the hart the Lord Christ doth call it therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proijce quae cunque cor-tuuÌ„ laniant quae si aliter extrahi nequirent cor ipsum cum illis reuellendum erat Senec. epist 70. lib. epis 52. 1. Hee that careth for the lesse careth for the greater God careth for the fowles of the ayre and for the lillies of the field and therefore much more for vs Mat. 6.25 2. We must auoid such things as oppresse the hart make it dull brutish and prophane This doe surfetting drunkennesse and the cares of this world wherefore wee must take heed of them Luk. 21.34 3. He that hath giuen vs so infinite a treasure as Iesus Christ and his riches will not denye vs the trash and base things of this life Our heauenly father hath giuen vs * Ask thine owne heart conscience whether the heauenly father by his holy spirite hath married thee to Iesus Christ Note these places 2. Cant. 2.16 2. Cor 13.5 Iohn 15.1.2 Doctrine Iesus Christ Rom. 8.32 Ergo we shall not want the blessings of this life 4. Againe certaine it is he that will giue vs the greater blessing will giue vs the lesse Our heauenly father hath decreed promised and assured vs by his spirite