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
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
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
abide there till the euening before the Lord and lift vp their voyces and wept And while good Ezra was praying and weeping the whole congregation consisting of men women and children wept with a great lamentation So in Samuels time in that fast they wept abundantly The Lord loueth the teares of his Saints hee puttes them in his bottell they are all registred with him Dauid wept much and oftten Psal 56.8 so Hezekias Ezra with others and Iesus Christ himselfe And if wee consider our sinnes and our times if they had one sinne we haue tenne as great and as grieuous Many buckets of teares cannot humble vs nor serue to testifie our humiliation Were they so zealous in the reuenge of the Lords couenant for the sinne of whoredom and for one Leuites sake that they so fought fasted and wept and shall not wee fast and lament for the whoredoms of thousands in the whole land Was Ezra and his people so full of teares for that one sinne of vnlawfull marriages with pagans and shall not wee much more weepe seeing that not onely our marriages are often as bad or worse and other innumerable proude sinnes raigne ouer vs. And did the Israelites so deepely lament their sinnes when they were in daunger of the Philistins and shall not we as humbly seeke the Lord seeing that so many bloudie enemies doe beset vs round about and daily waite and expect with great confidence our cōfusion The Gospell and holie couenant blessed bee our God is receiued in some parts of our land but the ignorant people still contemne it and the enemies blaspheme against it because that our Gospellers are so wicked and so loose in their liues So the pure worship of God is little regarded of many Wherefore let vs often weepe and lament and pray for the peace of Ierusalem and say Psal 122. The Lord prosper them that loue thee 4. The forme of their confession Spare thy people and giue not thine heritage to reproch c. HEre first we are to consider the prayer then the reasons annexed In the prayer two things are asked first pardon of sinnes in the word Chusah spare vs or be mercifull vnto thy people secondly that the Lord would preserue his Church and people from that reproch shame which was like to light vpon them First here the Lord teacheth vs to pray Doctrine that the cause may first bee remoued then the effect shall surely passe from vs. Spare thy people and giue not thine heritage to shame Take away the cause and you shall so one be freed from the effect which followeth Cleane contrary we euer first cry in our hearts Lord take away the shame take away the famine remoue the pestilence warres c. Note but our sinnes we will not haue taken from vs. We doe not so mourne for our sinnes as for the euils which be vpon vs for our sinnes so did Pharaoh Saul Achitophel and Iudas lament with teares therefore wee cannot bee pardoned and eased of our grieuances Againe we must vnderstand that the holy Ghost requireth of vs in this place a serious and a faithfull confession of our sinnes for without this confession God was neuer reconciled with his people We haue two generall confessions of sins in Scripture recorded as most memorable and most singular for our instruction and imitation as is before shewed Wee haue in Daniel a most sweete and comfortable speech vnto God wherein first he confesseth his sinnes and the sinnes of their Kings and Magistrates priests and people This confession is implied by Ioel in this word spare vs for such as speake on this manner calling for mercie confesse their guiltines before the Lord. Secondly Daniel sayth that open shame did belong vnto them The same sayth Ioel when he biddeth his people pray that reproch and shame may bee turned away from Gods people ver 17 Thirdly Daniel appealeth to Gods mercie so doth Ioel warne vs in that word Chusah spare vs to flie vnto Gods mercie onely Fourthly Daniel remembreth in his confession and supplication the mediatour and Messiah Iesus Christ crying Heare vs for the Lords sake that is for the Lord Iesus Christ his sake The same is vnderstood by Ioel in the word spare vs for God sheweth no mercie nor spareth any people but in and through Iesus Christ Daniels sweet words so full of instruction so needful for imitation vnto Gods people in al ages Dan 9. ver 4. are these following Oh Lord God which art great and fearefull and keepest couenant and mercie towards them which loue thee and towards them which keepe thy commandements we haue sinned and committed iniquitie and haue done wickedly yea we haue rebelled haue departed from thy precepts and from thy iudgements for we would not obey thy seruants the Prophets which spake in thy name to our kings to our princes and to our fathers c. The like sweete prayer haue wee in Esay 63. vers 15.16.17 Looke downe from heauen and behold from the dwelling place of thy holines and of thy glorie where is thy Zeale and thy strength the multitude of thy mercies and of thy compassions they are restrained from me Doubtles thou art our father though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer thy name is for euer O Lord why hast thou made vs to erre from thy waies and hardened our hearts from thy feare Returne for thy seruants sake and for the tribe of thine inheritance c. And thus farre for the first part of Ioels prayer the second followeth which containeth diuers reasons to excite our hearts to confirme our faith and to perswade as it were with the Lord to graunt their desires The first reason We be thy people Thou art bound Lord by couenant c. to spare thy people to protect thy people c. And we be thy people by couenant Wherfore spare vs for thy couenant sake The second reason Wee be thine heritage Thou Lorde almightie and al-sufficient wilt not suffer thine heritage to be spoyled and destroyed We are thine heritage Wherefore Lord suffer vs not to be consumed or confounded The third reason Giue not thine heritage to reproch that the heathen shuld rule ouer thē The Lorde most mightie and most gracious will not permit his enemies the heathen to reproch his people and to rule ouer them We be thy people Wherefore let not the heathen confound vs and rule ouer vs. The fourth argument Wherefore should they say among the nations where is their God If the heathē people beare rule ouer vs they will blaspheme thy name thy power and might For they will say our God is no God of glorie power might maiestie c. Wherefore now Lord spare vs and put vs not to confusion for thy couenāts sake for thy peoples sake for thine heritage sake for thy glorie sake and for that thou doest in great iealousie regarde all these things
9. ver 2. when they had fasted they that were of the seede of Israel were separated from their strange wiues and children The princes and rulers were chiefe in this trespas and yet for all their high and loftie lookes they stoope here Ezra 9.2 The like inquirie we finde Iosh 7 in Achans storie and must yeeld vnto the censures and punishments inflicted vpon them And this is taught vs also in the storie of Naboth for a generall fast being proclaymed vnder colour of holines and pietie that cursed Iezabel couered all her bloodie practises Naboth was then falsely accused vniustly condemned and cruelly stonied to death for blaspheming God and the King The reason of this diligent care for generall and speciall sinnes raigning among Gods people see Iosh 22. the whole chapter Againe the people of God vnder Nehemias in that great fast the chiefe of them of all their families did binde themselues by an oath and by a curse Nehe. 10.18.29.30 that both they and their families should keepe and obey the holy couenant of the Lorde Lastly because of the present necessitie and wants of Gods ministers they bound themselues by statutes * 1. Chro. 26.27.28 2. Chro. 31.3.4 as in Dauid and Hezechias time to giue and contribute an annual pension for the ministerie and seruice of the Lorde Gods Leuits ministers must be encouraged by all good meanes in the worke and seruice of the Lord. And thus farre wee haue shewed in a generall manner how the olde Churche and people of God in former ages were exercised when they assembled themselues for any speciall cause or causes in a publike fast Verse 18. Then the Lord will bee iealous ouer his land and spare his people The last branch of the second parte concerning the happie end of a general fast THis is the last braunch of the second part of this text wherein the Prophet sheweth what a happie end their fast should haue If they truely humble themselues as is before prescribed the Prophet assureth them that the Lord was neuer so ready to raine his plagues and iudgements as he will bee to power downe his blessings and mercies vpon them For he will be iealous ouer his land and spare his people Exod. 20.5.34.14 The Lordes iealousie is often mentioned in the olde Testament Deut. 5.9 Nahum 1.2 Zach. 8 2. What Iealosie is by this worde is not meant an ill humor of suspicion but an ardent and feruent affection and loue toward his Church It is a metaphor and a speech borrowed from the true loue of the husband towards the wife which is such as there is no affection on earth among men comparable vnto it The last of the Canticl verse 6. This loue of man and wife is compared to death for strength it will ouercome all difficulties and lettes to doe good vnto the wife yea death it selfe and iealousie is said to be as hard or cruell as the graue it will deuoure and destroye all enemies and can bee no more intreated then the graue or death it selfe The same is said of this affection in the husband for the offence or iniurie done to his wife in defiling his bed Salomon telleth vs he can neuer be appeased Iealousie is the rage of a man Pro. 6 34. therefore he will not spare in the day of vengeance This iealousie the Scripture ascribeth vnto God not that any such affections or passions bee in him but that it might expresse the greatnes of his loue towards vs Ephe. 5. which is such and so great that looke what is done to his Church whereof hee accounteth as of his beloued spouse he euer deemeth and taketh as done to himselfe This he testifieth by his Prophet Hee that toucheth you Zach. 2.8 toucheth the apple of mine eye If any man aske a reason of this the Lordes iealousie surely there is no cause of it in any one of the creatures nor in any thing which hath being without himselfe His owne goodnes is the cause of all his loue iealousie and mercie towards his Church for he found it blacke spotted and a polluted masse of sin but hee hath made it by the blood of his sonne Comely as the fruites of Kedar and bewtifull as the curtaines of Salomon Cant. 1. ver ◠The Lorde is euer iealous ouer his people first during their obedience to preserue them Zachary 2.8 saith the Psalmist * This ielousie hath deuoured in all ages of the world as with a strange fire the enemies of his church Touch not my people and doe my Prophets no harme and to consume their enemies Zach. 8.2 I was ielous for Zion in a great wrath 2. But when they backslide and transgresse his lawes his ielousie burnes like fire against them Exod. 20.5 he sayth he is a ielous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation c. And yet when this heate of ielousie flameth as it were in him he is ful of heauines and griefe This sayth the Prophet He punisheth not his people willingly but as a tender father he striketh with the hand but not with the heart he repenteth him of all the euill hee brings vpon his people full of bowels of mercie and compassion as is before shewed vers 13. Ob. But this fire of Gods ielousie in elder times burnt vp alwaies the refuse and baggage people idolaters Obiection Wherefore the Lord doth not so strike the grosse sinners of our times as in former ages adulterers Numb 25. blasphemers murmurers Numb 11.1 Psal 78.20.21 with famine warres and pestilence how is it that this holy fire among vs in these dayes deuoures such a number of sweete young plants and good trees bearing fruite most fauourie and comely branches in the garden and vineyard of the Lord and yet stand still those wicked plants and dead rotten and most vnsauorie stocks which the Lords hād hath neuer planted I meane in a word wherefore are the righteous afflicted and taken away and this fire of the Lord neuer toucheth so many monstrous blasphemers wicked Atheists prophane beasts adulterers theeues drunkards oppressors vsurers c Ans First I answer with Iob chap. 24. 1. that the times appoynted for all iudgements are hid by the almightie he knowes best when and how to strike and the wisest man cannot render a reason of his wayes Secondly I answer 1. Remember Lots wife Luke 17.32 we are not vnder the Gospel to look for the like temporall and particular iudgements as vnder the Law 2. If they heare not Moses and the prophets neither will they be perswaded c. Titus 2.10.11 1. Cor. 11.32 Heb. 2.3 now more fearfull is the state and condition of all such proude sinners because greater grace is offered vnto all men by the bright shining light and glorious Gospell of Iesus Christ Therefore sayth the Apostle How shall we escape if we neglect so great saluation 3. Lastly
when hauing a thing in iudgement and minde well vnderstood wee labour to digest it and make it worke on our affections This is a continuall teaching of our selues endeuouring to lay vp all good instructions in the treasurie of our hearts Let not affections goe before iudgment and reason but follow after The first will soone vanish away and become vnprofitable in religion if this bee not ioyned with it Meditation for iudgement must goe before then this must followe after So doing we shall attaine sound iudgement by the grace and assistance of Gods good spirit Philip. 1.9.10 Many haue good knowledge and iudgement Many false feares and false ioies haue many for want of due meditation and yet haue not their harts purged because they ioyne not together these meditations of the minde heart and affections Meditation without hearing and reading is dangerous and must breede errors and reading c. without meditation is but barren and fruitlesse Meditation with others after the word Sacraments This is a conference which the faithfull haue both with themselues and their ministers of things heard read and preached Examples for these are The good people in Malachies time after the sermon of Gods prouidence against Atheists Holy meditation a meanes to beget faith Malac. 3. vers 6. And Act. 17.10.11 The noble Christians of Berea receiued the word with all readines and searched the Scriptures daily whether those things were so therefore many of them beleeued Wee must bee readie to answer and instruct one another with all reuerence and meeknes as hauing a good conscience 1. Pet. 3.15.16 Paul thought he might be edified confirmed by the Saints at Rome Rom. 1.12 And Iob could bee content to bee admonished and taught by the basest and poorest neighbour hee had for sayth hee Though I could haue made afraide a great multitude yet the most contemptible of the families did feare me so I kept silence and went not out of doore Act. 18.24 25.26 1. Cor. 1.12 and 3.4.5.6 And Apollo a very eloquent and learned man was content to bee catechized and instructed in the grounds of religion by two poore artificers and afterwards he did much good in the Church and was mightie in the Scriptures In more waightie matters wee must conferre with our godly pastors for therefore is it written The priests lips should preserue knowledge Mal. 2.6.7.8 and they shall seeke the law at his mouth Examples see Acts 2.37 Luk. 8.9 Mark 4.10 When he was alone they asked him c. Meditation after the Sacrament FIrst ioyfully praise God and be thankfull for his fauour and mercie in Christ giuing thee such visible signes and feales of his couenant in substance the same for the confirmation of his elect in all ages Secondly striue to increase in mortification and sanctification and to this end search thy selfe if thou diddest not receiue an inward blessing vertue and strength from Iesus Christ when thou receiuedst the bread and wine then by earnest prayer indeuour thy selfe afterward to feele it and search what raw humor or euill corruption within did hinder the working of Gods grace by the holy sacrament and wrastle mightily againe by fasting if neede so require and prayer against the same And thus came the faithfull of elder ages to the word and sacraments as often as they could and therefore receiued great comfort by both This saith Chemnitius in these wordes Veterem ecclesiam c. quādo publici c. The olde church in solemne meetings and assemblies of the faithfull when the people came together to heare the word and participation of the sacrament and to publike prayers then they fasted And thus did they at the feast of Easter the weeke before they fasted and prayed Ante festum paschatis propter publice panitentes baptizandos when they gaue themselues to the meditation of the passion of Christ and to earnest prayer for such conuerts as came to the publike confession of their sins and for such as were then baptised I conclude then The same motiues which caused the faithfull to exercise themselues in priuat fastes must moue vs in like manner But they fasted priuatly that they might come the better prepared to the word and Sacrament Therefore it behoueth vs to doe the like Another cause which moued Gods holy ministers and faithfull people to take vp this exercise priuatly and publikely was some generall sinnes The eyght cause Some sinne or sinnes generally raigning in the Church vnpunished or sinne vnpunished spreading it selfe like a contagious poyson in the whole land for this wee know is imputed to the whole Church and gouernours of the people and tendeth dangerouslie to the vtter ruine and destruction of the whole if by Gods grace and goodnes it be not preuented When Achan alone had sinned the Lord saith the whole church the children of Israel haue trespassed Iosh 7.1 And the whole Church is plagued vers 5.6 and againe vers 11. Israel hath sinned Publike sinnes vnpunished are the sinnes of the whole Church vers 12. Therefore the children of Israel cannot stand before their enemies against these publike euils the gouernours ministers and people must fast publikelie and priuatly for so doth Ioshua and the elders of Israel there vers 16. and how greatly such publike sinnes in the Church are to be feared read and obserue diligently that which is storied chap. 22. of that booke where that people of God sent this message vnto the Rubenites their brethren tendering greatly the state of the whole Church least they should by any sinne against God indanger it Thirdly they warne them againe by Achans example Did not Achan the sonne of Zerach Vers 20. trespasse grieuouslie in the execrable thing and wrath fell on all the congregation of Israel and this man alone perished not in his wickednes These sinnes caused Dauid to mourne fast and pray often Psal 119.136 Mine eyes gush out with riuers of water saith he because men keepe not thy lawe And this moued Ezra and all that feared the words of the Lord God of Israel Chap. 9.3.4 to humble themselues in fasting and prayer for that contrarie to Gods law they had maried with the gentiles If this one sinne in the Church caused Ezra to mourne so bitterly that he rent his clothes plikt off the hayre of his head and of his beard and sat downe astonied to the euening and then fell on his knees and spread out his hands crying for the Church in a most humble confession of sins Vers 6 15. O my God I am confounded and ashamed c. How much are we bound to cast downe our selues as publikely so also priuatly in all our families for our Church and people wherein so many impieties and grosse sinnes scape and raigne vnpunished The cōtempts of Gods holy couenāt prophanation of his name by al māner of most intolerable oaths and blasphemies idle swearing for swearing rashly proudely
second reason is this The kingdome of Christ is spirituall Ver. 22. and doth not consist in things which perish but meates and drinkes doe perish with the vsing Therefore his kingdome his worship and seruice doth not consist in these things The third argument Wee must place no religion nor worship of God in obseruation of mens traditions nor in will-worship but these be meere vaine traditions sowne by Sathan in the braines and minds of men Therefore auoyd them Obiect But these men which teach and practise this fasting abstinence are wise iust holy deuout religious men not sparing their owne flesh for the mortification of their corruptions for pleasing of God c. Ver. 23. Ans First they haue but a shew of wisedome and but a shadow of the sound knowledge of God Secondly their worshippe is but a will-worship which God abhorres Thirdly God regardes not this beating of the flesh no nor the cutting or launcing of it 1. King 18. 1. Thes 4.4 as wizards doe but willeth vs to keepe our vessels in holines and honour and to humble the soule the minde the heart and spirit before him in a sound knowledge of his word and will in faith and repentance c. Wee see then the Apostle here speaketh against traditions of men concerning differences of meates for euen in those dayes the diuell indeuoured to thrust into the Church certaine decrees concerning meates and fasting vnder pretence and colour of humilitie iustice wisdome great holines and deuotion 1. Vnder colour of wisdome and holines c. they decreed to keepe certaine set fasts on certaine daies appoynted 2. This fast consisted in abstinence from certaine meates which they commaunded no man should eate taste c. 3. They accounted this fast a speciall worke to serue and please God being yet but their own will-worship neuer prescribed of God 4. They taught men to hold it a matter of great holines to defraud the bodie of the honour and refreshing due thereunto The superstitiō of the 1.2 and 3. age came from one spirit of error and differ little but that in corruption the 2. doth exceede the first the 3. farre surpasse them both So then these words serue to admonish vs against the superstitious fasts of all ages albeit this Scripture was written principally against the Pharisees and Essees blind aduersaries to the trueth and the pure worship of God in the dayes of the Apostles The abuse of fasting in the dayes of the Prophets THe opinions which depraue and corrupt all this exercise and depriue vs of all good by it 1. Opus operatū 2. 3. 4. 5. 6. are these and the like to esteeme highly of the worke done 2. to account it a worke meritorious a speciall worship acceptable vnto God a cause of righteousnes a cause of pardon of sinnes a satisfaction for the quicke and the dead We may not doubt but some of these opinions infected the false worshippers hypocrites and vnbeleeuers of all ages The 1. generation of hypocrites Gen. 4. Cain thought his sacrifice and seruice as worthie of acceptation as Abels scornfull Ishmael as good as religious Isaacks prophane Esaus as holy Iacobs For vnbeleeuers are so blind But ther is no accesse to God nor pleasing of him in anie worke without faith in Christ Heb. 11.6 that they iudge the worke to be accepted for the very workes sake Therefore can they dreame of no iustice but of that of workes or of a mixt kind of iustice lately inuented in the dayes of Antichrist as hereafter shall appeare That age of the Prophets was corrupted not a little with this leauen of superstition as may appeare by the often complaints and cryes of the Prophets Superstitious fasts in this time Esay 58. The Lord commandeth Esay to cry aloude against the superstitious fasts of his time and so hee doth leauing to all posterities a record of the same First he sayth vnto them that they haue a shew of wisedome as the Apostle speaketh and of deuotion for they seeme to seeke God early They seeme to be righteous and to do righteously They seeme to draw neere to God as desirous to learne his lawes but they renounce his statutes vers 2. Secondly he accuseth them of flat superstition by testimonie of their owne words Wherefore haue wee fasted and thou seest it not Here appeares the sowre leauen of that opinion that fasting was an acceptable work and might alone commend a man with God vers 3. Thirdly that they thought this worke meritorious For thus spake the blind people Wee haue punished our selues meaning with abstinence and thou regardest it not we receiue no good by it These words very fitly agree with that the Apostle speaketh Coloss 2.23 They spare not the body neither haue they it in any estimation because they deeme fasting to be a matter of great deuotion and a work greatly pleasing vnto God Fourthly he addeth by the way of answer to these blind hypocrites that albeit they hang downe the head like a bull rush shaken with a tempest a whole day at the least yet so long as they bee emptie of grace and goodnes faith and repentance iustice and mercie and care o◠the Sabboths their fasting and emptines can nothing please God The Prophet Zachary briefly noteth the same opinions and corruptions of fasting in his time chap. 7. and 8. Zach. 7.3 8. The Iewes then had their solemne set fasts certaine dayes and moneths of the yeare the fast of the fourth moneth the fast of the fift moneth the fast of the seuenth moneth and the fast of the tenth moneth The occasion of these fasts First the miserie of the Iewes began when Ierusalem was first besieged by the King of Babylon in the 9. yeare of Zedekiah the tenth moneth the tenth day of the moneth Iere. 52.4.5 For this cause a generall fast was kept in all the land this day and moneth Their second calamitie was in the 11. yeare of Zedekiah in the fourth moneth the ninth day of the moneth for the famine was then sore in the citie the citie broken vp the King taken c. Ier. 52.6.12 This was the occasion of the fast of the fourth moneth Their third calamitie and miserie was in the 5. moneth the tenth day of the moneth the miserable desolatiō and destruction of the temple kings palace and the citie the Babylonians consumed and defaced all their best buildings and palaces with fire The house of the Lord the kings house and al the great houses burnt he with fire Iere. 52.13 This was the cause of the third generall fast of the 5. moneth The fourth and last calamitie the Scriptures haue recorded was the bloudie conspiracie and death of Gedaliah a good man whom the King of Babylon had left as chiefe gouernour and ouerseer of all the Iewes which were left in Iewry 2. Kin. 25.22 to dresse the vines and to till the land Iere. 52.15 for
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
thou wilt receiue me to grace in my redeemer chap. 19.25 Iesus Christ Fewe were Iobs sinnes in comparison of our daily and most dangerous downfalles Chap. 1.5 Chap. 3.25 for he gaue himselfe no rest peace or quietnes watching ouer himselfe and his familie so carefull was he to please God If Iob therefore for those few sinnes committed in great agonies and passions of bodie and soule doth so abhorre himselfe and cast himselfe downe in fasting and mourning at Gods feete accounting himselfe but dust and ashes what must wee doe for our negligences and ignorances for our continuall sinnes generall and speciall knowne and vnknowne but euer desire to see and know our sinnes that we may the sooner abhorre our sinnes and our selues for our sinnes that wee may cite our selues accuse conuince and condemne our selues and pronounce sentence against our selues so iudging our selues we shall not be iudged 1. Cor. 11.29.30.31 So abhorring our selues for our sinnes wee shall bee beloued and blessed of God in his Christ Learne therefore of Iob how to confesse thy sinnes and to abhorre thy selfe in vnfained repentance no knowledge of God no knowledge of sinne no sight of sinne no sorrow for sinne no sorrow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no pardon can bee graunted no pardon graunted the seale is denied Therefore desire to see thy sinnes and so to abhorre thy selfe c. This example neerely concerneth such as in any extremities specially in grieuous diseases and maludies of bodie as the pestilence or pestilentiall feuers conuulsions and the like or in troubles of minde whatsoeuer haue spoken idly furiously and impiously of God in any manner let them here learne of Iob when GOD shall restore them to health againe how to abhorre themselues and their sinnes in fasting and mourning So cast downe thy selfe and be well assured God shall aduance thee Quo frequentior est lucta c. The more wrastlings we haue with Sathan with our owne corruptions and with temptations hoc frequētior esse debet abstinētia the oftner must we vse this holy abstinence Bulling Matth. 6. Requiritur a itiunantibus mortificatio carnis sine qua impium est ieiunium Mortification of the flesh must be one end of our fasting otherwise our fast is an vngodly fast Gualt in Esai hom 164. And for this cause fasted Dauid often and the Prophets Psal 109.24.69.11 and the Apostles 2. Cor. 6.6 Cornelius Act. 10. I conclude therefore The same reasons and occasions which moued the religious fathers to exercise themselues in priuat or publique fast may and must moue vs to fast also But they fasted for testification and increase of vnfained repentance Therefore so may and must we doe in like manner A third cause of priuat fasting the cure and comfort of the sicke Thirdly I finde that the holy seruants of God as when they would be the more humble and deuout in prayer for themselues to preuent or remoue any calamities they gaue themselues to fasting so also when their brethren were in like dangers they prepared themselues to cry vnto God for them in a religious abstinence The holy man of God Dauid fasted for his enemies when they were sicke and prayed right humbly that God would giue them repentance vnto life 2. Tim. 2.25.26 Psal 35.13 how much more then did hee performe this duetie for his good brethren in the like occasion For we be commanded of God to cherish this Christian sympathie in our hearts Rom. 12.15.16 Weepe with thē that weep be of like affectiō one towards another And the sicke wee bee commanded to haue in speciall regard and to consider of them as if wee were in their case for the time present Iames 5. Psalm 41.1.2.3 Blessed is he that iudgeth wisely of the poore The visitation of the sicke c. The Lord will strengthen him vpon the bed of his sorrowe thou hast turned all his bed in his sicknes For this cause againe we haue a notable example of ancient record in Gods booke in Iobs friends of whom it is written First that they agreed together as good friends and louing brethren to come to lament with Iob and to comfort him chap. 2. vers 11. Secondly when they came to that place whether because of smell or infection or both it is vncertaine standing a farre off they lift vp their voyces and wept vers 12. Thirdly they humbled themselues before God in fasting and prayer for him seauen daies and nights vers 13. In this example we may note what wee are bound to doe in the visitation of the sicke and in comforting our brethren in their afflictions First then consider of their loue this was great that being such great mē for learning wealth The loue of Iobs friends yet they come to cōfort a man in miserie This dutie the Lord commandeth Iames 5. that we performe to all men Is any sicke and God promiseth his mercie and fauour to such Psal 41. Great must bee our loue to all men but our bowels must bee full of brotherly affection to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.7 Secondly consider their agreementt in faith and loue and good affection vers 12. to performe this duetie This also is required in such as will receiue a blessing by fasting prayer and conference with the sicke It is euer to bee wished that the faithfull Be like minded one towards another according to Christ Jesus that with one mind and one mouth they may praise God euen the father of our Lord Iesus Christ Rom. 15.5.6 For the Lords promise is sure and certaine to such well agreeing brethren If two of you shall agree on earth vpon any thing whatsoeuer they shal desire it shall be giuen you of my father which is in heauen For where * Vbi tres ibi ecclesia est licet laici Tertul. de exhort cast two or three are gathered together in my name there am I in the middest of you Matth. 18.19.20 For this agreement wee finde the faithfull in the Primitiue Church commended in many places in the storie of the Acts When the day of Penticost was come they were all with one accord in one place Act. 2.1 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued daily with one * accord in the temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 46. And of their sweete prayer which was foorthwith heard and graunted Act. 4.24 It is sayd they lift vp their voyces with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 32. that the multitude of them which beleeued were of one heart and of one soule That is of one minde will and affection It were to be wished alwaies that we proceede by one rule and that wee should minde one thing Phil. 3. vers 16. But for that few bee come to this perfection the weaker must varie in iudgement often therefore the strong must beare with the
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 gentiles and in speciall manner also for the poore saintes afflicted in Ierusalem and the Lord graciouslie heard them both for the Lorde then mercifully prouided for the Iewes by Peter and his fellowes and stirred vp the gentiles to shew bowels of mercy vnto them in supplying their wants by their often sacrifices of brotherlie contribution Againe it is storied that then he sent also those two worthie instruments of his grace Paule and Barnabas for the conuersion and confirmation of the gentiles And they prospered exceedingly in that holy worke for the which the Lord sent them The 6. cause of a generall fast is that the church may cal vpon the Lord to blesse some special enterprise in warres and peace or worke which is taken in hand To conclude this point I finde also that Gods Church assembled in this publike fast when they did enterprise or execute any speciall thing which did highly concerne Gods glorie and the generall good of all Gods people As the Church before named in Antioch when they were to lay hands on Paul and Barnabas after they were separate and poynted foorth by the Lord as is before shewed Act. 13. vers 3. it is sayd they fasted againe the second time and blessed them and commended them to the grace of God that the Lord might prosper their holie ministrie among the Gentiles The like was done sayth the holy Ghost Act. 14.23 in all places where ministers were ordained they did it by election and with fasting and prayer they commended them to the Lord in whom they beleeued And for this cause S. Hierome giueth vs a notable example in Prolog super Math. For he saith that when John the Euangelist was desired to write his Gospel against Ebion and Cerinthus which denied Christs diuinitie he answered that he would doe it if the whole Church would first fast publikely and pray that God would blesse his labours Vers 16. Gather the people * Sanctifie call the congregation gather the elders assemble the children and those that sucke the breasts let the bridegroome go foorth of his chamber and the bride out of her chamber HEre begins the second braunch of this text another chiefe poynt to be considered in a generall fast and that is what persons must be here assembled This repetition teacheth vs that in such calamities the Lord would haue vs careful readie to humble our selues in such holy exercises The prophet speaketh first in generall repeting his first charge gather the people whatsoeuer they bee rich or poore call euery where and sanctifie a congregation faile not to doe it And lest that any should doubt of the exception of some hee giueth vs his minde in more speciall termes gather the elders q. d. my will is that you assemble the princes the Magistrates the priests the prophets and all the rulers of the people what office soeuer they beare in Church or Common-wealth The reasons for their appearance and humiliation in this assemblie first for that they stande more guiltie then the rest for manifold sinnes and corruptions both in regard of their offices and of their yeares Secondly for that their example is greatly considered noted and followed of all sorts of men Thirdly their counsell and helpe must be had as for diligent inquisition and discouerie so for the punishment also of all capitall grosse sinnes which are the causes of this great euill and generall calamitie Wherefore they must meete for this purpose and come willingly and carefully with all speede as men assembled for the quenching of a great fire for the fire of Gods wrath is kindled and is readie to consume his people Secondly he calleth also for the younger sort euen the tender infants sucking the breasts for the Lordes wrath reacheth euen against them because they are wrapped vp and defiled with the leprosie of their owne naturall corruption Ephes 2.3 Rom. 5.12 and also for the sinnes of their fathers Hoshea warning the people of the Iewes to repent sayth that for their sinnes God will strike them and their children Hos 13.16 14.1.2.3 for he will send against them such bloudie enemies as shall dash their infants against the stones and be so barbarous as to rip their women great with childe and yet here is no vniustice Wee knowe that for treason against princes the punishment is extended euen to the children stayning of bloud losse of goods losse of landes no maruell then if for our rebellions against the Lorde and King of Kings his yre bee thus kindled euen against our posteritie And wee see this anger of the Lord readie to consume also besides our children euen all our substance if wee humble not our selues when the Lorde calleth vs thereunto Ionas chapter 3. vers 5 6. Ezra 8.21 Againe the Lord would excite a dull and frosen hearted people to mourne and weepe by seeing and hearing the teares and cries of their infants that so they may bee moued if not in regard of Gods fearefull indignation and iudgements yet for naturall affection to mourne weep and humble themselues before the Lorde And this also concerning the children is commaunded that they might inure and acquaint their children with good things that they might in riper age loue and practise the holy exercises of religion and pietie Thirdly the holy Ghost yet proceedeth further and will haue no sortes of men excepted but now they must all mourne without any exception euen of the Bride and Bridegroome when they haue greatest cause of mirth ioy and comfort Deut. 24.5 they must turne all to sorrowe fasting weeping and mourning There was a lawe prouided of God for the new married that they should bee exempted one yeare from the warres When a man hath taken a new wife he shall not goe a warrefare neither shall he bee charged with any busines but shall bee free at home one yeare and reioyce with his wife which he hath taken Notwithstanding when for the causes before shewed Gods people assembled vnto this publike humiliatiō there was nothing might priuiledge or free any man from this holy exercise And that which is here by the Prophet commanded is also both commanded by precept and commended by the practise of Gods people in other places of the scripture When the people of the Iewes were to receiue the holy couenant and lawes of God in that most wonderfull manner in Sinai they were commaunded to be sanctified and prepared that they might come with reuerence One branch and part of this preparation was this Exod. 19.15 Be readie the third day and come not at your wiues The mariage bed abstained in time of extraordinarie humiliation And this is that which the Apostle commendeth that there be a mutuall consent betweene man and wife to leaue the marriage bed when the time calleth them to an extraordinarie humiliation in a priuat or publike fasting and prayer 1. Corin. 7.5 So Peter Martyr vnderstandeth this place Quo loco existimo eum
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
religion The blinde guides and instruments of Sathan in this work were the popish schoole-men 2. Thes 2.11 the arch-pillers of the Antichristian religion To come then to our purpose and to take some short view of this blind miserable age wherin the mysterie of iniquitie beganne to worke effectually because men did loue darknes more then light let vs consider in their owne wordes and writings their doctrine of fasting which they haue not onely by bookes commended but also by strong lawes commanded and we shall see that the popish fast hath no more affinity with the religious fast before described by Gods worde and spirite 2. Cor. 6. Fasting no cause of pardon of sinnes or iustification then light with darkenes or Christ with Beliall August Epist 86. I do not iudge fasting to be a meanes to obtaine the righteousnesse of faith or the righteousnesse which faith * Supplie in Christ obtaineth that righteousnes I say wherein consisteth the beautie of the kinges daughter which is all glorious within c. The Romish fast described and taught by schoole-men commanded by popish lawes and practised in the Popes dominions is this which followeth Popish description of fasting FIrst then their most detestable fast is thus described their owne very words are these Ieiunium est substractio cibi facta secundum institutionem ecclesiae statutis temporibus sub poena peccati mortalis ad satisfaciendum pro peccatis ad promerendum gratiam Dei vitam aeternam In english thus Fasting is a substraction a 1. Error or diminishing of our meate or diet according to the institution or b 2. Error doctrine of the Church the times c 3. Error appointed vnder paine of d. 4. Error more dangerous mortall sinne to make e 1. Blasphemy satisfaction for sinnes and to merite f 2. Blasphe the grace of God and g 3. Blasphe Alexander ab Hales Fasting a satisfaction for sin Fasting to purchase heauen Iohannes Bellethi rationale diuinor offic Fasting a satisfaction life euerlasting Most detestable and intolerable blasphemies against Iesus Christ And that this is their Catholike profession of fasting may appeare by another great clerke of the same schoole Ieiunium est abstinentia à cibo potu secundum formam ecclesiae intuitu satisfaciendi pro peccato acquirendi vitam aeternam Fasting is an abstinence from meate and drinke according to the custome of the Church with intention of satisfaction for sinne and to purchase life euerlasting A third man of this sect saith thus Ieiunium est communis omnium membrorum satisfactio vt singula membra satisfaciant pro peccatis quae admiserunt vt scilicet peccauit ieiunet ac sufficit that is Fasting is a common satisfaction of all the members or parts of the bodie that euery of the members may satisfie for the sinnes they haue committed as each part hath sinned so let it make satisfaction and it sufficeth The same description is in a manner word for word with Durandus in his 6. booke chap. 7. Num. 1. And that they sticke fast to this day notwithstanding the cleere sunne-shining light of the Gospell in the same mire and puddles of superstition Bellarmin lib. de ieiunio appeares by a late vpstart champion of the Romish strumpet who writes a whole tractate in defense of this most detestable and erronious wil-worship and corruption of fasting His description is but short Ieiunium est-abstinentia cibi Tom. 3. page 1383. secundum ecclesiae regulam assumpta Fasting is an abstinence from meate according to the rule and instructioÌ„ of the Church Yet addeth hee in his chapters following all the former titles and commendations of fasting fighting with great courage for differences of meates and abstinence from flesh in the fasting day chap. 5. for lawes to binde consciences to certaine meates and set fasts chap. 6. 7. striuing to proue this worke to be a high and diuine seruice acceptable vnto God Blasphemie Ieiunium auteÌ„ ad merituÌ„ acquirendum vel ad satisfacienduÌ„ pro peccatis in scripturis noÌ„ soluÌ„ non reprehendi sed etiaÌ„ probari et laudari multis testimonijs et exemplis c. yea sayth hee Vtile ad satisfaciendum Deo profitable to make satisfaction vnto God pag. 1433. and meritorious pag. 1431. a meanes to satisfie for sinnes and so to purchase heauen pag. 1441. Wee haue seene before what the true fast is and how sharply the spirit of grace reproueth the blind Iewes in the daies of the Prophets and the proude Pharisees and Essees in the daies of Christ for these opinions wherin the popes schoolemen their brood and ofspring farre surpasse them in superstition yet dares this impudent Iesuite with distinctions and authorities of fathers abused with all his strength wit and learning defend them But to proceed take yet a further view of this monster as Bellarmines fathers and elder brethren haue set him foorth in colours Here remember Cyprians counsell Non videndum quid aliqui ante nos fecerint sed quid ille qui ante omnes est facieÌ„dum mandauit We must not regard what some haue done before vs but what hee who is before all men hath commanded to be done 1. Their greatest care and charge is for choyce and differences of meates and here they make strong lawes to binde consciences to abstaine from flesh-meates their fasting dayes 2. Arguments for differences of meates In all ages the Church had some meates allowed and some disallowed and forbidden of God In paradise the tree of knowledg of good and euill was forbidden Note the leaden arguments of these blind hypocrites before the floud flesh was forbidden vnder Moses diuers kinds of meates are forbidden therefore vnder the Gospell c. See August contra Faust lib. 32. ca. 13. Apostolos praecepisse c. The Apostles commaunded to abstaine from bloud c. Quis iam hoc christianus obseruat What Christian obserues that this day and if some few doe feare to touch such things they are mocked of the rest 3. Against flesh-meate this is not to be eaten because the earth for Adams sinne was accursed but the waters he did not curse because by the * Non maledixit a â—uis quoniam per aquaÌ„ baptismi futura erat remissio peccatorum Duran lib 6. cap. 7. de 4. feria ieiunio Num. 22. Alexander Idem water of baptisme shuld come the remission of sinnes 4. Men are not say they so to regarde in fasting the quantitie as the qualitie of meates forbidden by the Church and therefore it is a greater sinne the fasting day to taste a little morsell of flesh then to deuoure a great deale of fish 5. Manifest excesse in quantitie diminisheth the merit of fast but doth not breake their fast for say they the Church hath not determined how much to take so that we abstaine from flesh 6. Another differing not much in words sayth If any
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
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
intreate the great Lord which sent them to commaund and driue them away from vs. Sathan makes great sute for a commission to be sealed vnto him before he can hurt anie of the faithfull and yet all his labour could not preuaile but that God had decreed it hefore Sathan came in presence 3. Wee learne heere in speciall manner what bloodie hearts and deadly hatred these wicked spirits haue against all the righteous and religious people of God * Sathan is not so forward to afflict the wicked as to Plague the good people of God 1 King 22.19 for wee see â—ere that to afflict this holy man he first offereth himselfe â—triueth and as it were perswadeth and moueth the Lord â—fter his maner against Iob But for the execution of gods â—udgements in this life vpon the wicked hee is called and â—ited before he offereth himselfe thereunto as in the storie â—nd vision of Micheas against Achab the holy Ghost hath â—est in record for our instruction 4. Let vs learne here of Sathan what witchcraft is namely the stretching forth of Gods hand vpon vs or anie outward blessings giuen of God vnto vs when wicked spirits are sent with commission from the Lord against vs either immediatly by themselues or by the secret and vnknowne practises of witches and sorcerers Wherefore againe here we be warned by Sathan himselfe not so to cast our eyes vpon these base and vile instruments of the diuell nor vpon Sathan and his arts but in all such extremities and miseries to turne speedily to the chiefe Lord who hath sent Sathan with this commission against vs. Such as rage against witches and scratch them adiure wicked spirits are much like our common hacksters and swearing ruffians which when the Lord Maiors Sargeant shall arrest presently they rage sweare and driue at the Sargeant to kill him whereas they should labour rather to pacifie the chief Magistrate and to satisfie lawes which they haue broken Wherefore in these cases let vs wearie the Lord with supplications and teares till hee withdraw his hand from vs or graunt vs some speciall comfort to beare his fatherly corrections vppon vs. So doing wee shall auoyde many sinnes which the wicked ignorant people doe fall into by sundry illusions of Sathan but specially by witchcraft That one example of Saul is ordained of God to warne and to instruct for euer all Gods people First in Samuels time he is a great professor of holie religion then after his death he doth renounce the holie word 3. He persecutes the Prophets 4. He seekes for witches 1. Sam. 28.7.20 1. Chro. 10.13.14 5. Sathan by meanes of the witch offers himselfe to bee adored 6. Saul receiues the diuels speeches as the holy oracles of God 7. Lastly Saul was slaine for consulting with Sathan and witches 5. Againe here obserue the deadly malice of Sathan he would not haue the Lord to smite some one thing or some fewe things of Iobs substance and blessings for he knew a little affliction could not so amaze Iob as he desired Let vnbeleeuers and wicked men leese but the least part any dramme of their substance Sathan can driue them where him list a whoring after witches c. but hee knowes the faithfull are not so soone carried away to his practises therefore he moues the Lord with all his might to smite both man and beast al that he hath on euery side Wee see daily the mercies of the wicked are cruell Pro. 12.10 as the wise man speaketh Such wee see is Sathan their father a murtherer from the beginning â—oh 8.44 He hath euer had a hand in all bloudshed from the beginning Math. 8.31 Hee greatly reioyceth in the destruction of man and beast 1. Thes 2.9 as wee see in the storie of the Gadarenites but principally he desireth mans euerlasting perdition and destruction both of bodie and soule 6. Againe wee are to note Sathans rage and furie against Iob he is readie to vndergoe any plague curse Some imprecetion is to be vnderstood necessarily or vengeance of God if Iob blaspheme not the Lord to his face Hence wee learne whence come those rayling and cursed speeches of men which in their mad furie feare not no more then Sathan to call for all the plagues and curses of God vpon themselues and others Vpon themselues as would I were hangd or would I were damd in hell but J will doe so and so c. Cursing of others a plague of God light on thee and the like horrible speeches which pagans would feare to vtter We haue a notable example in the scripture * Acts. 23.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did cause themselues or gaue themselues to the deuill except they brought their diuellish purpose to passe how Sathans schollers imitate well their master for this point For the wicked bloudy Iewes which would haue murdered Paul they bound themselues with a curse or an oth saying that they would neither eate nor drinke before they had killed Paul But Sathan and the Iewes were deceiued for the Lord deliuered his seruant and the diuell and his instruments against both were confounded in their practises 7. Lastly here note diligently what the ende is of all Sathans practises temptations arts faculties and stratagems whatsoeuer his onely desire is that God might bee blasphemed by his elect people that they renounce God renounce the holy trueth and pure religion This Christ signifieth vnto Peter when he sayth Simon Simon behold Sathan hath desired to winow you as wheate Luk. 22.31 And surely Sathan came neere him gaue him many great wounds and had not Christ mightily kept him he had fallen away vndoubtedly from the liuing God For in his second deniall of Christ he Math. 26.71 Mar. 14 69.70 began to blaspheme and to renounce Christ with an oath and yet weake was the instrument which came against him it was but the voyce of a damsell But when he was the third time a little more prest he was soone neer opprest by Sathan and his instruments the wicked priests for he began then to curse himselfe and to sweare saying I know not the man Sathan here considers what we are of our selues wee be indeede fleeting and wauering as the water But Sathan forgets or knowes not Gods power Sathan and all wicked men measure other men Iudge of other men by themselues and the power of Christ Phil. 4.13 dwelling in vs. Hee seeth it otherwhiles and hath experience of it in the faithful and yet for all that he knoweth it not No more do the wicked know the graces and working of Gods spirit in his children and therefore they thinke often they bee distempered with strange humours as themselues melancholie c. Q. What speciall causes sinnes or euils cause the wicked to blaspheme God A. First pride of heart causeth a wicked man to despise and blaspheme the glorious name of God as in Pharaoh Exod 7.14.23 a proude
heart caused him so disdainfully to speake against God saying Who is the Lord And in Rabshaketh 2. Chro 32.16.17 2. King 18.32 who both spake many blasphemies against the great God of Israel and wrote letters also full of blasphemies in contempt of the almightie 2. Anger and sorrow of heart by any torture torments or afflictions causeth the wicked to forget themselues and their aduersaries and then furiously to curse to raile and to blaspheme the liuing God Reue. 16. ver 9. Ver. 10.11 So sayth the holy spirit Men boyled in great heate and blasphemed the name of God Agayne in the same chapter Men gnew their tongues for sorrow and blasphemed the God of heauen for their paines 3. Sometimes desperation causeth men to blaspheme Gen. 4.13 as in desperate Cain My punishment is greater then I can beare he rageth against Gods iustice as cruell in tormenting him Wee see this sinne too often in desperate wretches in the world in these dayes 4. But most commonly these horrible sinnes of blasphemie proceede of a cursed libertie which wicked men haue giuen themselues to sweare and to blaspheme the holie name of God it is an argument of great prophanenes of heart The holy Preacher assureth vs that this vile custome of swearing is a speciall brand of a godles man and the feare of an oath Eccle. 9.2 the speciall marke of Gods children All things come alike to all c. as is the good so is the sinner he that sweareth as he that feareth an oth Vers 12. Then the Lord sayd vnto Sathan loe all that he hath is in thine hand onely vpon himselfe thou shalt not stretch foorth thine hand So Sathan departed from the presence of the Lord. Here beginneth the 3. part of this chapter which is continued to the 19. verse this part hath 2. braunches 1. A commission grāted vnto Sathan as wee see verse 12. where wee may consider these speciall poynts 1. Who granteth the cōmission the Lord himselfe 2. To whom it is grāted to Sathan 3. How farre it reacheth his commissiō is very large against all thinges that Iob had man or beast himselfe excepted onely 4. How ready Sathan is to execute it with out any delay or cōsultation 2. The execution of it vers 13.19 Then the Lord sayd vnto Sathan loe all that he hath is in thine hand That is thou hast with al thy might moued me to try my seruant Iobs faith and constancie I say hee is sound and yet thou art bolde in my presence to accuse him of hypocrisie Wherefore I giue thee leaue to worke effectually agaynst all his substance let thine owne experience confound thee Sathan See whether all the calamities thou canst bring vpon him doe cause him to renounce his religion or to blaspheme his God c. I permit and giue thee leaue to excite to moue all thine instruments and engins against him to consume all that he hath on euery side Onely vpon himselfe thou shalt not stretch out thine hand That is thou shalt not hurt his owne person soule or bodie nor take his life away from him So Sathan departed That is hee was right glad of this graunt he made no long delay for further speech or consultation in Gods presence but departeth to inuent and practise agaynst Iob all the euill he can with all the expedition that may be From the presence of the Lord. This is againe spoken to our capacitie as before vers 6. for the trueth is this there is nothing out of Gods presence neither is there any comming into nor going from the same Psalm 139.1.12 O Lord thou hast tried me whither shall I goe from thy spirit or depart from thy presence for the almightie filleth heauen and earth Q. It is strange that the Lord should listen to the speeches of his arch enemie and yet more straunge that hee shuld be moued by his arguments but most strange that after disputation hee should any thing yeeld and permit his holy seruant to be thus handled by this vncleane spirit A. The Lord neither graunteth nor sealeth his commission mentioned in this verse to pleasure Sathan neither is he moued by any arguments or for any fauour towards him albeit hee seeme to graunt some such thing chap. 2. verse 3. But the Lord giues Sathan this commission and sends him forth to worke effectually against Iob for these causes following First because the Lorde had decreed his probation of Iob before that Sathan came to that cōference yea before Iob was borne for the glory of his name the instruction of his elect throughout all ages 2. That the Lord might hereby make knowen in Iob the power and vertue of Iesus Christ wherby Gods faithfull people shal ouercome and confound Sathan throughout all generations Philip. 4.13 3. That Gods people in all ages might by this * Iames. 5.11 example learne patience in all crosses and calamities of this present life for there can bee I suppose no speciall euill in this life but wee may find in this president some helpe against the same 4. That the faithfull may see with whom they wrastle in all the miseries and euils of this present life Ephes 6.12 Ignorant people thinke they fight against theeues witches and other visible instruments of Sathan but the Lord would haue vs vnderstand that wee wrastle not with flesh and bloud onely 5. That we might learne that all crosses and afflictions of this life by wicked spirites Psal 66.10 or otherwise shall turne to our great good as in Iob they shall but pare away our rottennes for by the crosse the heauenly father purgeth vs Iohn 15.2 This verse teacheth vs First this doctrine most cleerely All absolute power in the Lord God alone that the Lord hath all power in his owne hande to cut short and to let loose all wicked spirits and to send them forth to worke effectually where it pleaseth him Hence it is that the wicked albeit they be left vnto Sathan in some sort to be gouerned by him Ephes 2.2.3 to be snared and to be lead to doe his will 2. Tim. 2.26 yet the Lorde preserueth them in this life so as he shall not worke all his will vpon them for thē would hee speedilie consume them so the Lord is patient and long suffering Rom. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good also euen vnto the vessels of wrath prepared vnto destruction 2. Our hearts bee faint when wee see the meanes of Gods prouidence taken from vs but learne here how soeuer Sathan and his instruments may robbe vs of these outward meanes of life yet they can * Gods loue and care is not lessened when all outward meanes doe faile and forsake vs. not depriue vs of Gods grace we be still as highly in Gods fauour he careth for vs more in all our afflictions then in all the time of our prosperitie The Lorde bids Sathan smite all that hee hath but not to hurt him not
to touch his person when therefore all our blessings are taken away from vs let vs not despaire or be broken with sorrowe or fall away from the liuing God for he fatherly regardeth vs and careth for vs what changes soeuer bee vpon vs yet his loue is neuer changed The blessings of this life how often are they taken away from the best beloued children we see and yet the heauenly fathers loue neuer changed Wherefore let vs sleepe in our fathers bosome howsoeuer things present faile vs. Iacob slept at ease in the cold night in the fieldes and had but a stone vnder his head for his boulster Gene. 28.11 Elias counted himselfe well dieted with a cake bakte on the coales and a pot of water 1. King 19.6 Iohn was poorely apparelled with camels haire and nourished with locustes and wilde hony Matth. 3.4 The Apostles how are they satisfied with barlie bread two or three fishes broyled on coales with a little water Daniel and his companions were fed with hearbes and Iesus Christ the Lorde himselfe had not where to rest his head and yet all these did liue by faith and fainted not when outwarde meanes failed them 3. We be taught how the Lord in afflictions hath a speciall eye to our strength 1. Cor. 10.13 he first beginneth with Iobs substance and externall things thereby to exercise his faith and patience before he comes vpon him with greater assaultes against his person And out of all doubt Iob was of exceeding grace and strength as after shall appeare that could so patiently beare all such crosses This manner of proceeding wee see in the Apostles first We be impatient in light afflictions The Lord proceeds with vs according to our strength by degrees the Lord bridled the rage of their enemies Feare came on euery soule Act. 2.43 Secondly Sathan had authoritie to cast them into prison Reuel 2.10 but not yet to goe beyond menacings and threates Acts 4.18 After all this Sathan receiues yet from the Lord greater libertie euen to murder and to shed the bloud of Gods saintes as of Stephen Acts 7. first and of Iames after and so of many thousands in that age and in the ages following as the stories of the Church haue well and truly recorded look as god dealeth or giueth vs of his owne strength so doth he exercise vs with temptations which thing we are sure is not against our profite albeit otherwhiles the Lorde himselfe only knoweth wherefore he tryeth vs. Thus the Lord worketh where he giueth greatest graces for like as a man can neuer shew such workmāship in a little shop as in a large and great one where he may haue stuffe store of workmen c. euen so the Lord in his great works in Abraham and Iob and the like The Lord tryed them to the vttermost to the ende that when wee compare our selues with them we maybe ashamed seeing we be not able to suffer any affliction be it neuer so light 4. There is great difference between this commission against Iob and that which was granted against Achab. Wherein or in how many poynts the diuels cōmission against Iob and Achab do differ There the prophet seeth the Lorde to sitte as it were in a chayre of estate and to speake first himselfe Where shall J find a lying spirit to goe and deceiue Achab So the Lord calleth for a fit instrument to execute iust vengeance vpon that hypocrite First there we see then when the Lord meaneth to punish the wicked he doth not expect sathans motiues and perswasions but preuenteth him But when hee tryeth his children hee permitteth Sathan first to accuse them for therein the deuil wearieth himselfe Secondly note another difference betweene Iob and Achab The Lorde there calleth for a spirite of delusion to fill Achabs soule with errors It is a faire greater plague for a man to be blind and ignorant in his soule to be full of error an fidelitie as Achab and Diues was and papists thē to bee full of botches boyls in his body as Lazarus and Iob were and so to plague him spiritually Who sayth the Lord shall entise Achab or perswade and deceiue Achab A wicked spirit answered I will entise him I will goe and be a false spirite in the mouth of all his prophets There is no plague or iudgement sent from God and executed vpon men so dangerous as these spirituall illusions whereby vnconstant and vnbeleeuing hearts and minds are caryed away by vncleane spirits This plague is threatned for the long contempt and abuse of Gods holy truth Because they receiued not the loue of the truth that they might bee saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeue not the trueth but had pleasure in vnrighteousnes If such as despise the pure light of nature bee giuen ouer to Sathans effectuall working to bee confounded and amazed Rom. 1.28 How much more they which despise that bright shining grace which bringeth saluation see Tit. 2.11 Hebr. 2.5 Ephes 4.18.19 These bee the steps vnto the reprobate sense threatned so often vnto sinners for the contempt of Gods holy trueth And thus fearefully was Sathan sent against Achab to plague him in his soule but here is no such thing granted vnto the wicked spirite against holy Iob. Let Sathan deuour all our substance if God so please yet if the Lorde keepe our persons in peace let vs lifte vp pure hearts and hands to be thankfull vnto the almighty for his most gracious clemencie Pray alwaies heartely against illusions of Sathan as did Agur Remoue from me vanitie and lies Pro 30.8 2. Chro. 21.1 2. Sam. 11. Luke 22. And if Sathan haue libertie to proceed against our bodies yet if the Lord keep our soules that we bee not spiritually plagued and dulled by his suggestions we shall through Christ giue Sathan the foyle in the ende Question But Sathan smites also sometimes the faithfull in their soules and minds as well as in body goods Answ No doubt they are humbled often by wicked spirites sent purposely from the Lorde to shake and buffet them lest they swel with any spirituall pride For this cause the Apostle was spiritually exercised by Sathan the messenger of Sathan was sent to buffet him sayth he lest hee should glory in himselfe or be exalted and this messenger he calles a pricke in the flesh whereby I vnderstand all the galles greefes and prickes in soule and minde 2. Cor. 12.7 Num. 33.55 Iudg. 2.3 which Sathan gaue the holy Apostle by reproches wants persecutions and other greeuances in the worlde for so hee seemeth to expound himselfe in the 10. verse following 5. Let vs learne here by this wicked spirite to be diligent in our seuerall functions his paine is great hee is restlesse to doe euill so let vs with all sedulitie striue to doe all the good wee can The good father Latimer was wont
other or both if it may be I am now come by Gods good prouidence to tel thee that thou maist pursue and followe after them with all the power and speed that may be 1. The 14. verse teacheth vs how neer Sathan may be in this world vnto vs whē we think him furthest off if this wicked spirit may thus rush vpon Gods good people whē they are well occupied in their lawfull vocation place and charge what maruell is it if hee bee let loose against the wicked and slothfull men which lie and sleepe in idlenesse and in sinne Peter thought little Sathan had been so neere when he warned his master louingly Let Sathan euer find vs wel occupied to spare and to pitie himselfe Math. 16.23 and when hee promised so confidently that hee would dye with his master Matth. 26.33 Iohn 15.37 Sathan lyeth in waite for vs euery where Sathan shames Dauid in his slothfulnes 2. Sam. 11.2 hee is an olde serpent 2. Cor. 11.3 Reuel 12.9.10 and by all his artes seeketh to circumuent vs to vnderprie vs 2. Cor. 2.10.11 to deuour vs as here we see by all the meanes he can 1. Peter 5.8 Therefore let vs put on our compleat armour euery day Ephe 6. 1. Thes 5. 2. Here againe the Lord aduertiseth vs what need we haue to be garded continually by the holy Angels of God Psal 3.8.91.11.12 Sathan is our common aduersarie but the Lord hath appointed his good Angels to preserue vs otherwise both we and our substance should bee consumed euery day euerie moment of the day The 15. verse teacheth vs Theeues and robbers Sathās speciall hands and instrumēts to worke by 1. How Sathan maketh the children of rebellion his vassals and slaues to serue him and to worke his will Here is no mention made of Sathan yet all this murder and theft by the Sabeans came from him as the chiefe head for that bloudie and cruell spirit worketh spiritually inuisibly and strangely in all the children of rebellion Ephe. 2.2 It is hard to demonstrate in what manner Sathan worketh in the wicked because the scripture When this packe commeth against vs let vs remēber then that Sathan is let loose to proue vs. No mercy with Sathan and his instruments if the Lord rebuke them not they murder all Gen. 45.5 as here so elsewhere doth not so cleerely reueale it But the scriptures full often beate into our eares that Sathan is neere vs and worketh in the vnbeleeuers to the end we might watch and resist him by faith and prayer Iam. 4.7 2. We see here there is no mercie with Sathan and his instruments if the Lord stay not their rage Sathan had leaue and commission granted hee would haue all Iobs seruants murdered theeues and robbers were readie to execute and so bee also this crue but the Lord often cuttes them all short Sathan would haue murdered Ioseph by his brethren but God rebuked him and bridled them God saith he sent me hither for your preseruation So Sathan than and Saul his instrument sought euery day to murder Dauid 1. Sam. 23.14 But GOD deliuered him out of his hand Let vs learne to rest quietly by faith in the Lords sweete protection vse Psal 91.1 And Dauid himselfe so long as hee was caryed away with the spirite of whoredome and murder hee shewed himselfe a most mercilesse man It is a great comforte for a man in miserie to haue some louing friends about him a good wife or a good child or some good faithful seruāt but Iob had none of all these No doubt Sathan slew al the best seruants and left the worst aliue hee spared not his owne best beloued seruant good Vriah the proselyte 3. Sathan did rob Iob of all his faithfull children and best seruants which might comfort him in his miserie but he leaues him some fewe hirelings which hee knew would be meete instruments to scorne him and molest him in his afflictions Hee complaineth of a number such wretches which were about him to whom hee had done good often Children of fooles or of villaines or without name or of an euill name more vile then the earth now I am their song and their talke saith he they whose fathers I haue refused to set with the dogges of my flockes And yet was he a father to all the poore and fatherlesse 4. We may learne here againe how artificially Sathan prouides to wound Iobs hart hee kils al this companie excepting this messenger If none had beene left to make relation of this stratageme Sathan artificially playes his parts against Iob giues him no rest or intermission till al the tragedy be ended Iob had not knowen it may be this euill for some daies after in which time he might haue recouered some strength by prayer otherwise by some good meanes from the Lord. For this cause Sathan striues to play all the partes of this tragedie in such good order in one day as that it may most amaze Iob in beholding it and fill his heart with sorrowe and griefe without any ease or intermission Vers 16. And while he was yet speaking another came and sayde the fire of God is fallen from heauen and hath burnt vp the sheepe and the seruants and deuoured them but I onely am escaped alone to tell thee ANd while he was yet speaking c. Before the first messenger had ended his message another seruant came with the like or worse newes The fire of * Like phrase Gen. 50.8 Ionas 3.3 God is fallen from the heauen That is a strange fire or some sudden flashes of lightning in a grieuous tempest a fire which had some secret and diuine causes He speaks after the common manner of speaking the people thinke those fiery meteors which are bred in the highest region of the aire come from heauen God sent it wee knowe not how it came from aboue the heauens or highest region of the aire or the fire of God that is a most great and strange fire as Psalm 36.6 Thy righteousnes is like the mountaines of God that is most great and mightie mountaines And hath burnt vp the sheepe That is this cruell fire hath destroied and deuoured thy 7000. sheep seruants they be all consumed to ashes And I only by some diuine and speciall prouidence of God am escaped to tell thee 1. This verse againe teacheth vs first the subtiltie of our common enemie the great dragon that old serpent Doctrine hee hath begunne his tragedie hee hath begunne to wound Iobs heart Iob is an old souldier and therefore must be beaten downe all at once before he can recouer any strength hee will now giue him no time to gather newe strength He knowes Iob an old souldier which must be beaten downe all at once otherwise all his labour is lost For might Iob haue some rest to turne to God by prayer before hee bee so broken and amazed as hee knowes not where to
this Iob sinned not That is Iob did not miscarrie or offend in the aforesayd humiliation neither did hee murmur and grudge as the wicked doe in impatiencie vnder the crosse q. d. his worship his prayer his thanksgiuing and all was in faith voyd of all hypocrisie Neither did he attribute any folly vnto God The hebrue worde Tiphlah doth signifie vnsauerines or to want salt this manner of speaking in al the best languages doth signifie folly because foolish words and foolish actions be as vnsauerie or as vnpleasant vnto the eares and minds of the wise as things vnseasoned without salt be vnto the mouth and stomacke of sound men The meaning is Iob did in no worde speake euill of God or rashly impute any want of knowledge vnto God but highly esteemed and praised him as for his power so for his wisedome goodnes c. 1. Note here the commendation of Iobs former humiliation all that hee did was done in faith and trueth without all hypocrisie or dissimulation or desire to bee seene of men For many hypocrites vnder the crosse will be seene to goe farre in all the former * Achab Herod Pharaoh Saul Achitophell A man may sinne greatly euen when he professeth greatest humiliation How farr an hypocryte will goe vnder the crosse but in the end he is discouered Iob a sound man in all his humiliation Mica 6.6.7.8 Psal 109.7 Pro. 21.27.28 actions An hypocrite vnder the crosse first will rend his garments 2. shaue his head 3. fall downe vpon the ground 4. he will pray 5. he will speake of death 6. he will commend Gods prouidence 7. he will praise God he wil offer burnt offrings and calues of a yeare old he wil please the Lord if he may gaine his fauour with ten thousand riuers of oyle yea he will sacrifice his children to escape the wrath of God But God reiects his best sacrifice euen his praier for his praier is turned into sinne For this cause the Lord here telleth vs that Iob humbled himselfe in euery respect faithfully hee did all in faith and sound knowledge feare and reuerence There was no hypocrisie or coloured fained actions in him 2. Whereas Iob is here said to thinke highly to speake reuerently nothing basely or contemptuously of Gods wisedome knowledge c. we see one cause of our impatiencie and wherefore foolish men doe so martyr themselues vnder the crosse is this for that they know not that the Lord doth in great wisedome dispose of all the euents changes and chances of this life howsoeuer strange they seeme to reason to the wit of man When thou talkest therefore of Gods wisedome power workes c. talke soberly and not aboue thy knowledge in scripture * Remember Gods wisdome in all euents and seeke not a reason of all his workes but desire to rest by faith vpon him and his word Iob doth not murmur against God that theeues and robbers did now possesse all his substance and God neither see it nor regard it he doth ascribe vnto God neither want of knowledge nor want of power nor want of good will to doe him good Iob. chap. 2. vers 1.2.3 1 And it came to passe on a day when the children of God were met together to stand before the Lord that Sathan also came among them to stand before the Lord. 2 Then the Lord sayd to Sathan whence cōmest thou and Sathan answered the Lord and sayd from compassing the earth to and fro and from walking in it 3 And the Lord sayd to Sathan hast thou considered in thine heart my seruant Iob * That he hath not his equall or match Immerito how none is like him in the earth a sound man and righteous man one that feareth God and escheweth euill and how that as yet he continueth in his sinceritie hast thou not moued me to * Without cause deuoure his substance in * destroy vaine ANd it came to passe on a day That is while he was yet in his mourning full of sorrow and griefe for his late losses as appeareth by the 8. verse following When the children of God c. Sathan came also among them to stand Not of his owne will but against his will God calles him to his accounts where euer he be he hath no neede to call him but like as hee can keepe court in mens consciences when he please here on earth so can he also cal the spirits to their accounts where when he please for they tremble euer before him with guiltie consciences and so doe not a number of men which bee past feeling vers 19. worse then diuels All these wordes are besore expounded chap. 1. vers 6. How none is like him For al were then ful of corruption specially in Idumea And how as yet he continueth in his sinceritie That is now thou seest thy selfe a lyer and to haue no strength against my righteous seruant for hee perseuereth faithfull in mine obedience notwithstanding al the euill both thou and thine instruments can bring vpon him Doest thou not now perceiue what little strength thou hast agaynst my Saints they are able to cast thee down this man hath foiled thee yet I sealed thee a commission against him to destroy all that he had on euery side 1 Here againe the Lord teacheth vs his absolute authoritie ouer all creatures and of the execution of his will Ver. 1. When the Lord repeates vnto vs the same instructions we are to laboure more deepely to imprint them in our mindes and to beleeue them in our hearts and to folowe them in our liues by all spirits good and euill Sathan when he hath done all the euill he can he must come anon after to his accounts to Gods presence into his court of iustice There the Lord will euer shame him and confound him as now in this storie we see here taught vs the second time 2 Wee see here againe that nothing is done on earth but the Lord first decreeth with himselfe in heauen and then secondly reuealeth it in court as it were of his Angels and then thirdly and lastly commaundeth it to bee done and executed on a day and in the time he appoynteth For he appointeth the time day and houre for the execution of all his blessed decrees This is a lesson fewe can well learne and obserue in scripture for if they did they might gather thereby great patience in afflictions For this greatly tormoyleth our hearts vnder the crosse we cannot see that God knoweth when our afflictions and roddes begin how they continue and when they shall end And * The Lord decrees first then reueiles his wil concerning the probation of his childeren he appoints the moment of time for the beginning cōtinuance and ending of al their afflictions hee it is that appoynts the very day and houre for the beginning and continuance and ending of all our euils in this life This our Lord Iesus teacheth vs often in
onely Ans No First they weepe for that by their sins they haue dishonored and displeased God Secondly they mourne also to consider the euils which are imminent and readie to fall vpon their enemies Psal 35. vers 13.14 For this cause Dauid he fasted wept and prayed for Saul when that tyrant sought euery day to kill him Thirdly they weep for the Church of God when Gods people are afflicted These bee causes of the teares of the faithfull But such as weepe onely because of their owne plagues Teares of hypocrites they are no better then dogges for they will crye when they bee beaten and the diuels also will rore when they must goe to hell as we heare in the Gospell 2. Quest What affections and causes moue teares Ans First sorrow and griefe of mind as in Ezras time because the temple reedified was not comparable to the first many in great griefe wept with a lowde voyce Ezra 3.12 Secondly great ioy of heart example for this cause we finde in Ioseph who was filled with exceeding ioy when he saw his brother Beniamin and this affection caused him to shed teares exceedingly Ioseph made baste for his affection was inflamed towards his brother and sought where to weepe and entred into his chamber and wept there Gen. 43.30 Thirdly a vehement anger being a mixt affection of ioy and griefe causeth teares for this euill affection doth reioyce in reuenge and will otherwhiles breake foorth into teares for very griefe of minde when it cannot reuenge Fourthly Compassion and mercie draw teares from the godlyfull often because of their sympathie and griefe they haue in the miseries of their brethren Ioh. 11. verse 34.35 Fiftly all our earnest and vehement desires may prouoke and draw teares from vs. Vers 13. Rent therefore your hearts and not your clothes and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes that he may repent him of this euill THE first part of this verse dooth yet more plainly expresse what vnfained humiliation conuersion God requireth at their hands the latter part containeth notable arguments from the Lords free goodnes and mercie to moue them to attend carefully vnto the former exhortation Secondly the Lord promiseth to change his minde from their affliction if they be changed Rent your harts c. That is Sense do not as the people of the East coūtries rend their clothes in signe of sorow c. Iob 1.20 Matth. 26.65 but rent your hearts Let your hearts bee broken and contrite sorrow ye and lament and this doe so as your hearts may testifie with you that you bee sicke for sinne and agrieued in your hearts for that you haue grieued the almightie God and his holy spirite Ephes 4.30 For he is gracious and mercifull slow to anger and of great kindnes That is the Lord is indeede such a God as he hath long since described and declared himselfe to bee vnto his holy seruant Moses when hee desired to see his glorie and to know his maiestie he proclaimed made knowne himselfe first in these words Exo. 34.6 7 8. I will shew mercie to whom I will shew mercie and I will haue compassion on whom I will haue compassion And againe in these words The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and trueth reseruing mercie vnto thousands for giuing iniquitie and transgression and sinne c. God is first Chanun gracious that is one that giueth great gifts freely Secondly Rachun one that like a father hath bowels of mercie Thirdly Erek apajim one that is long winded very patient not soone offended Fourthly Rah chesed very bountifull or beneficiall That he may repent of this euill That is the Lord himselfe will not afflict you with warres other iudgements as he hath threatned if you * Al this is spoken to our capacitie comfort God is sayd in Scripture neuer to change alter or to repent of any decree his decrees are immutable Rom. 11.6 repent vnfainedly but he will embrace you as a father in his armes of mercie For as a father hath compassion on his children so hath the Lord compassion on them that feare him Psal 103. vers 13. This verse teacheth vs First that true repentance is no light change of minde opinion or iudgement onely no sayth the holy Prophet it must haue a deeper impression in the heart The heart must feele it and finde it as well as the minde and reason see it and knowe it for the heart must be rent and sicke that herein also wee may be * Rom 8.29 but when he is said to repent the meaning is that he changeth his menacings into blessings when his people are changed 1. Sam. 15.35 compare verse 11.29 c. conformed vnto the image of our Lorde and Sauiour Iesus Christ For his heart also was rent Ioh. 19.34 Neuer trust to any outward action if thou feelest no inward griefe nor change of minde 2. The way to conuert soules vnto God in miserie is by preaching the glad tidinges of Gods mercies in Iesus Christ Speake to men afflicted of iustice and iudgemēts the more they despaire and runne from God Psal 130.4 Mercie is with thee that thou maiest bee feared Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice vnto God Christ and Iohn began their Sermons of repentance with this argument Matth. 3.2 Repent for the kingdome of God is at hand 3. The inspeakeable loue and mercie of our heauenly father is here taught vs where he is sayd to repent when we repent There can bee no greater argument either to testifie his loue or to moue our affection Is not he a most gracious and blessed God that when wee poore forlome sinners repent and are grieued for displeasing him he repents also is agrieued that he hath beaten vs And is not that God full of bowels of mercie that when werepent leaue off to sinne he repents also and will cease to afflict vs We can no sooner mourne but he mournes Gods repentance and ours compared no sooner bee affected towards him but hee also is affected towards vs. Nay he affects vs before wee affect him and his affection is cause of our affection and his repentance cause of our repentance and our repentance but a signe of Gods repentance This the Prophet Ieremie also assureth vs that God is full of * A tender harted father can mourne and weepe euen when he beateth his children Ier. Lam. 3.32.33 ex animo heauines euen when he dooth chasten his people chap. 3.32 Though he send affiction yet will he haue compassion according to the multitude of his mercies for he doth not punish willingly So then wee see here a most comfortable doctrine that if we be truly humbled the Lord thē assuredly is minded to shew mercie for he first softeneth
first cause of their meeting was that the remembrance of Gods great and wonderfull benefites might neuer dye among them Vse of the Passeouer therefore in the feast of the Passeouer they did celebrate the remembrance of their miraculous deliuerance out of Aegypt secondly in the feast of Pentecost the remembrance of the lawe and holy couenant which they receiued in Sinai Thirdly in the feast of Tabernacles they were put in remembrance how they dwelt fortie yeares in the wildernes in tents and were graciously preserued and thankesgiuing was then vsed for their come and other fruites receiued So they were yearely put in minde of these three the greatest blessings that can be in any commonwealth For the first great happines of any weale publike is to be freed from al bondage to inioy freedome and to haue speciall liberties and immunities graunted this mercie the Lord shewed them in their admirable deliuerance from Aegypt The second thing which maketh a flourishing commonwealth is that Gods lawes and holy couenant be receiued Gods pure worship and holy religion be established This was done by the Lorde in a most wonderfull manner vnto that people in the wildernes of Sinai The third poynt to be desired for the preseruation of the happie state of any people is that nothing to preserue this present life be wanting this mercie also they receiued at Gods hand yeerely and their fathers had receiued miraculouslie in the wildernes fortie yeares as the holy stories haue recorded Secondly they were in these generall meetings yeerely confirmed in their consent in holy religion and in the forme and manner of the pure worship of God Thirdly then the most godlie learned Prophets Priests and Leuites did assemble from all their colledges and schooles of learning to instruct the people of God and to resolue them in all their doubtes Fourthly by this generall meeting also mutuall loue and affection did increase and was euer confirmed among the Tribes for then they feasted and reioyced together Fiftly by this also the holy ministerie and the place of Gods seruice was the better prouided for and the Priestes and Leuites were incouraged in the seruice of the Lord Deut. 12.6.7 2. Chro. 31.4 Because that great assemblie multiplied sacrifices and offerings in those feastes 6. Againe this serued for the confirmation of their faith in their supplications and prayers there for the Lord had made a speciall promise to his people in that place Deuter. 12.28 1. King 8.7 And the Lorde woulde haue them by this trauell to testifie their obedience also vnto his lawes for the place was appoynted by him and stoode not in their own election as is before shewed 8. Lastly this trauell was a notable exercise of their faith for at that time they were to leaue their substance albeit in danger of the spoyle by the enemie for all the male-kinde of any strength went vp to Ierusalem and so they did recommending all things to Gods holy protection And yet we neuer reade that this people were euer in damaged by their enemies by reason of these holy assemblies vnto the place of Gods worship the times God appoynted For the Lord most graciously according to his promise preserued them and their land Exod. 34.24 I will cast out the nations before thee and inlarge thy coastes so that no man shall desire the land when thou shalt come vp to appeare before the Lord thy God thrise in the yeare 3. Sanctifie a fast THat is as some thinke vse a holy fast Sense or fast for a holy and religious ende q. d. Hitherto you haue fasted for the famine you could not otherwise choose now come to a voluntarie fast that so you may bee truely humbled before the Lorde Againe some fast for bodilie health but fast you a religious fast that so you may be better prepared for Gods seruice But I had rather giue the sense thus sanctifie a fast that is sanctifie and prepare the people for this generall fast or commaunde them that they bee prepared and sanctified in this sense I finde a like phrase vsed in the like occasion for when the solemne assemblie was to meete in Sinai to heare and receiue the lawe the Lorde himselfe giueth Moses a charge in these wordes Exod. 19. ver 10.14 Iosh 7.15 Ignorant people can better prepare themselues to a feast then to a religious fast in these dayes Goe to the people and sanctifie them that is commaunde them to vse all holy meanes that they may be sanctified The meanes were these first they must be purified they washed themselues secondly they were commaunded to abstaine from the marriage bed during that time thirdly they added prayer and fourthly priuat fasting as the Apostle commaundeth in the like speciall causes 1. Corin. 7.1 2 3 4. 4. Call a solemne assembly Kiru gnatzarah proclamate festum retentionis Call a feast day to restrain the people Leu. 23.28.39 THe word here vsed doth signifie to keepe in and to restraine because the whole day was solemnized and the people kept together to confesse their sinnes to pray and giue thankes to heare learne and conferre together and for other speciall causes which hereafter shall bee shewed So they made the whole day a solemne holy day and did none of their ordinarie workes the Lord so commaunded You shall humble your selues and do no worke at all And surely the Lord so prouides for vs in wisdome and mercie because our spirituall labours this day will aske our whole strength which will not bee great because of our abstinence So then we see here this day must be kept * The romish sinagoug hath a kalendar farced full of idle holy dayes for canonized saints of whō it is like a greate parte are gone to the neather-most hel see Bales english votarie but this holy day here commanded of the Lord is quite blotted out of al their bookes of remembrance Our people are to take head lest they so abuse the saboth holy vnto the Lord. The Iewes mispent this daye many wayes for when they were commaunded by their magistrates and ministers to assemble thus together for generall fasts the carnal worldlings were glad of it not to make it a solemne daye to the Lord but for their own speciall vses Some thought it a fit time to meete for quarrels and contentions with their aduersaries and to bring in false accusations against their brethren so did bloodie Iezabel against poore Naboth on the fast day Some thought it a good time to meet their creditors and to gather their debtes so * Es 58. ver 3. The first cause of a generall fast to preuent future euils imminent dangers ver 3. 4. 6. 14. ver 9. Esay complaineth Question What speciall causes might moue the Princes and priestes to publish generall fastes and to prepare the people as is before shewed for such solemne assemblies Answer It is very expedient for all good magistrates and faithfull people to learne out of
comfort him Againe Iobs name is twise mentioned by Ezechiel where the Lorde compareth him for his excellent graces with Noah and with Daniell and Iames willeth vs to fasten our eies vpon him as the myrrour of all patience in afflictions 1. Iob was sound or vnspotted intire Psal 51.6 or perfect THe Lord loueth truth in the inward affectiōs sayth the Psalmist The Lord loueth inward simplicitie singlenes and soundnes of heart This Christ commandeth his disciples Phil. 1.9.10 2. Cor. 1.12 Godly puritie and soundnes is a speciall marke of the forgiuenes of sinnes in the faithfull simple as doues Vnto this vertue are opposite all hypocrisie dissembling fraude deceite inconstancie c. it is commended in Iacob a plaine simple sound man Gen. 25.27 and in Nathaniell a sound Israelite voyde of guile Iohn 1. vers 47. we bee taught also that this vertue is an especiall marke of the forgiuenes of sinnes Psal 32.2.3 for they are blessed and haue their sinnes pardoned in whose spirite there is no guile And to be short There is no vertue which makes Gods children more to resemble the holy father then this for simplicitie and trueth are the speciall markes of his holy spirite and lies deceite and all fraude the certaine and sure brandes of the vncleane spirite of error 2. Iob was an vpright man or a iust man IOb did labour to manifest the soundnes of his heart by his vpright conuersation That he was vnspotted in life Veiashar appeareth chap. 29. 31. c. This is the man the Psalmist calleth blessed Blessed are they that are vpright in their way for that they walke in the law of the Lord. And the charge to Abraham is Walke thou before me and be thou vpright And this is the cōmendation of Elizabeth Zachary They were both iust before God and walked in the commandements and ordinances of God without reproofe Luk. 1.6 And these againe are pronounced blessed by the Prophet which watchfully regard their walking Psal 1.1 standing and sitting that they may decline and auoyd the counsell of the wicked the wayes of sinners and the seates of the scornefull All that countrey of Idumea was full of such therefore was Iob a mirror among men and yet accounted as Dauid a monster among the wicked of those times 3. Iob feared God THis vertue so often spoken of and commended in Scripture as Prouer. 1. to be the beginning or spring head of wisedome it is not a trembling or a quiuering arising of an euil conscience because of the feare of some punishments but it is a holy and religious reuerence due vnto the maiestie of God speaking vnto vs in his most holie and blessed worde which being of a mightie and liuely operation and discerning so deeply the thoughts and intents of the heart Heb 4.12 causeth vs to feare and tremble Esay 66.3 least wee decline from the wayes which God hath prescribed for vs so as by this religious feare he knits our hearts vnto him that we cannot depart from him Ierem. 32.40 This vertue giues life to the former for without this there can be no inward sound puritie and integritie and without this all externall iustice is but a ciuill and philosophicall sinceritie of life Here in this scripture are vnderstood all other christian vertues and good graces of Gods holy spirit 4. Iob eschewed euill THis is an hebraisme as Psalm 34.14 Eschew euill and doe good Thou shalt dye and not liue 2. King 20.1 By this manner of speaking the Hebrues vnderstand a studious and diligent care to performe that which is mentioned as here that Iob was very watchfull as himselfe after professeth ouer his heart ouer his life his faith his conscience c. that hee gaue himselfe with all his might vnto good things and laboured carefully to auoyd all occasions of euill Doctrine 1. This verse teacheth vs how to commend any man and how to esteeme of the spirituall graces of Gods spirit A rich man which is not attired with these vertues i◠but an asse trimmed for the diuell to 〈◊〉 vpon Luke 16.19 The holy Ghost being to lay before vs a golden president for our imitation hauing set downe his name and his countrey he doth not proceede to blaze and set foorth in the next place his honor his preferments dignities promotions in the world for Iob was very honourable and in that countrey dwelt as a king in an armie chap. 29. vers 25. full of riches vers 3. but first he commends him vnto vs for his inwarde integritie next for his vnspotted life thirdly for his holy feare and lastly for his watchfulnes in auoyding al occasions of impietie and of all euill Learne here then how to estimate and prize Gods graces before wife and children houses and lands riches and honour c. 2. Now learne in more speciall manner how the Lord doth afflict his best beloued children in this present life If Iob had been a bad man a Saul a Iudas an Achitophel an hypocrite all his calamities had not been straunge but that such a blessed and religious man should bee so buffeted such a fruitfull plant in the Lords vineyard shuld be so broken and torne in peeces that he hath not one branch left him this doth astonish and amaze many of the best in all ages Vers 2. And he had seuen sonnes and three daughters THus far concerning Iobs inward graces his outward blessings follow Iobs outward blessings which God gaue him were 1. His children Seuen sonnes Three daughters 2. His substance in 1. Sheepe 7000. 2. Camels 3000. 3. Oxē 500. yoke 4. She Asses 500. The Lord doth promise vnto such as walke vprightly in his wayes that they shall haue increase and plentie of all blessings and that hee would blesse the fruite of their bodies Thou shalt be plenteous in goods Deut. 28.11 in the fruit of thy bodie and in cattell c. The Psalmist also doth in a most gracious manner speake vnto them which feare the Lord concerning their wiues and children that they shall bee both sweete and comfortable pleasant and profitable vnto them Psal 128.3 Thy wife shall be as a fruitful vine on the sides of thine house and thy children like oliue branches round about thy table We haue heard before of Iobs vertues and great care to liue and walke with all reuerence and feare in the wayes of God Now therefore wee see Gods blessings according to his promise in great measure powred vpon him Concerning children or the fruite of the wombe certaine it is that by vertue of that generall promise and word of God in the beginning increase and multiplie that all families of the earth increase the generation of godly and godlesse is continued and preserued Yet the Lord herein hath euer reserued vnto himselfe a speciall hand in opening of the wombe Children Gods speciall gifts I gaue Abraham Isaac I gaue Isaac Iacob Iosh 23.3.4 Gen. 30.2 and in giuing of children For this
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