read the Scriptures chap. 9. 2. Dauid read the Scriptures Psalm 119. and 19. Christ commaundes all to search the scriptures Ioh. 5.39 Paule warnes Timothie to giue attendance vnto reading 1. Tim. 4.13 The Eunuch was very diligent in reading the scriptures Act. 8. and the Apostle commaundeth his epistles to be read publikely and priuatly to all the saintes 1. Thes 5.27 Col. 4.16 A diligent wise and profitable reading of holy scriptures helpeth iudgement increaseth faith confirmeth memorie stirreth vp affection c. and prepareth a man wonderfully to the fruitefull hearing of Gods word preached A great number not regarding this preparation know not the preachers text and many know not what booke or part of the bible and some are so rude ignorant that they know not whether the scriptures of God or apocriphall bookes be handled In reading haue a speciall regarde first vnto matter secondly to method first for matter reade most the holy scripture it selfe secondly in the scripture things most profitable and needefull for thy saluation And for methode first begin with the groundes of saluation secondly labour to discerne higher mysteries which most neerely concerne thy saluation Secondly by meditation after reading Heb. 5.12 13 14.6 1 2 3 4. After reading must follow meditation and according to our loue vnto the worde will euer bee our meditation Psalm 119.97 Reading without this is but barren and will breede neither sound delight nor good learning Psalm 37.5 Delight thy selfe in the Lord and his word and there will follow good meditation and applie the word to the minde by meditation for the right vnderstanding of it this will bring great delight and comfort to thine heart Pro. 2.1 2 3 4 5. for this diligent searching is the way to get diuine wisdome and spirituall vnderstanding 2. Heart prepared The heart must also bee humbled and prepared and that in speciall manner when we would receiue a blessing by the word preached or the sacraments administred for the good heart receiues the immortal seed of regeneration and of faith Luk. 8. vers 15. The honest and good heart heares the word and keepes it and brings foorth fruite with patience Psal 119. vers 11. Hide thy promise in mine heart Prouer. 4.4 Let thine heart hold fast my words Heb. 3.12 Take heed brethren lest there be in any of you an euill heart of infidelitie to depart away froÌ„ the liuing God c. Now for that the Lorde alone workes in the heart searching and framing it as pleaseth him Ierem. 17.9 1 By prayers therefore here wee must put vp our supplications to him to prepare our harts by his holy spirit to humble and beate downe the pride of our hearts Bradford praied thus sweetly for a good heart Take from vs our hard hearts our stony hearts our impenitent hearts our distrusting doubtfull hearts our carnall and secure hearts our idle hearts our impure malicious arrogant enuious wrathfull impatient couetous hypocriticall and epicureall hearts and in place thereof giue vs new hearts soft hearts faithfull hearts mercifull hearts louing obedient chast pure holy righteous simple lowly and patient hearts to feare thee loue thee and to trust in thee for euer 2 By fasting And here wee bee called againe to the exercise of fasting for this we heard before is a meanes to humble vs and to giue wings vnto our prayers This Chemnitius sayth of his experience among the godly Multi sunt c. The 4. part A great number there is of good faithfull people when they giue themselues to the meditation of Gods word preached and to the common prayers and participation of the Sacrament the day before they fast or eate very sparingly A willing desire to learne is a good grace of god Ioh. 4.39 Heb. 4.2 The heart prepared by prayer and fasting must haue two thinges first a reuerent feare of Gods word Esai 66.2.3 Hebr. 11.7.8 secondly an earnest desire to heare it and to feede our soules vpon it as vpon our ordinary foode Iob. 23.12 2. Attention and reuerence in hearing the word and participation of the Sacrament OVr hearts and minds being well prepared before Reuerend attention in hearing the word we must with diligence attend and incline our hearts to heare Gods word preached This teacheth Gods spirit in these wordes Prou. 2.1.2 My sonne if thou wilt receiue my words hide my commandements within thee and cause thine eares to hearken vnto wisedome and incline thine heart to vnderstanding c. And againe Psal 45.10 Hearken O daughter and consider incline thine eare c. For this gift and grace Lidia is a blessed president Acts 16. for the Lord opened her hart that she did attend vnto these things which Paul spake The reuerend participation of the Sacrament Againe our hearts and minds being prepared before as is aforesayd we must draw neere also in as reuerent a manner to the participation of the Sacrament at which time thinke of these poynts First when the Minister taketh the bread and wine into his hand and partly by opening the institution and promise of God partly by prayer dooth consecrate the elements of bread and wine then meditate on this Ioh. 6.27 that Christ alone was giuen of the father and sealed to be thy redemption Secondly when the minister breaketh the bread and powreth out the wine meditate on the passion of Christ and shedding of his bloud Thirdly when the minister giueth thee bread and wine into thine hands meditate how the father offereth vnto thee Christ Iesus and all his benefites for thy saluation Fourthly when thou receiuest bread wine at the hand of the minister labour withall by faith to apprehend and receiue Christ and his benefits Fiftly As thou eatest the bread and drinkest the wine 2. Cor. 13.4.5 Eph. 3.20 Phil. 3.9.10 and 4.14 Gal 2.19.20 Heb 9.14 1. Ioh. 1.7 so labour by the same faith to appropriate and to apply Christ vnto thy soule and as thou feelest strength and comfort to come to the bodie by the outward elements â—o labour to feele Christ and his grace in thee his death more and more to kill thy sinne his bloud to sanctifie and purge thy heart and conscience from dead workes his grace power and vertue to inable thee to stand against the kingdome of Sathan and sinne 3. Meditation after the word and Sacrament MEditation is that which nourisheth and cherisheth that good in vs which we haue receiued by the word and Sacrament This meditation is either 1. With our selues and is either 1. A meditatioÌ„ of the mind and reason 2. A meditation of the heart and affections 2. With others this is conference Meditation of the vnderstanding is when reason discourseth of things heard and read which the wise heathen call the refining of iudgement the life of learning they that want this howsoeuer they heare and reade shall neuer haue good iudgement Meditation of the affections is
part of the Temple was the court of the priests The second part of the temple for they onely came therein to burne incense and to pray In this place was the Altar of incense whereupon did burne a Leuit 6.13 continually the fire which came from b Leu. 10.1.2 heauen And here were the tables of the shew bread and the candlestickes Into this place went the priests to pray and to offer incense vpon the brasen c Exod. 30.1 Altar And this dooth Zachary in his course He went d Luk. 1.9.10 into the temple of the Lord that is into this second part of the temple and the whole multitude were without in prayer that is in the porch or common court the place before mentioned while the incense was burning in that second part of the temple where Zachary was in prayer The third place or part of that great Temple The third part of the temple was called Sanctum sanctorum the holiest place of all Here the arke of the couenant was set as Salomon commaunded the e 1. Kin. 8.6.7 priests And therein in Salomons time were the two tables of stone which Moses had put there in Horeb. There were also those goodly monuments the brasen serpent Aarons rod and the pot of Manna before the Arke as the Lord had commanded them f Exod. 16.34.35 Num. 17.10 by Moses Into this place came the high priest only once a yeare g Heb. 9. at the feast of Kippurim or reconciliation And these were the parts of this holy temple which the Lord commaunded to bee made Moses calleth it the Lords Sanctuary Dauid prepared the matter Salomon his sonne gaue it the forme and built it in seuen yeares Therein was the Lord dailie worshipped in morning and euening sacrifice preaching reading of Scriptures prayer c. The enemies which prophaned it the Lord euer plagued them as Antiochus who set therein h 1. Macha 1.23.33 57. Iupiters image he is striken with an incurable i 2. Maccha 9.5.12 most loathsome disease The Chaldees they destroyed it and anon after were destroyed themselues When it was againe reedified the Macedonians did pollute it and they also not long after came to confusion Pompey he would enter into the holy place but neuer prospered after all his life time k Ioseph ac bello Iud. lib. i. cap. 6. Crassus did robbe and spoyle it and afterwards became a man most infortunate and miserable In Vespasians time it came to vtter ruine and desolation and not one stone was left vpon another according to the prophesie of our Lord Iesus Christ Titus did labour mightily to saue it from the fire but by no meanes could effect it Iosephus sayth the Romane souldiers did fire it the same moneth and the same day the Babylonians had burnt it before And that from the first building thereof in Salomons time to the second yeare of Vespasian at which time it was vtterly destroyed there had past 1130. Ioseph de bello Iudaic. lib. 6. cap 10. yeares 7. moneths and 15. dayes And from the reedifying of it in Cyrus and Haggeis time to this finall desolation there were yeares 639. and 45. dayes So farre Iosephus Now for the place where Ioel would haue the priests to pray he doth in our text charge them to pray betweene the porch and the altar that is the common altar of burnt offrings that is in the place of the publike prayers and seruice of God The Prophet would haue the priests to pray where the people may best heare them and see them that they also might pray and weepe with them He speakes neither of burnt offrings vpon the common altar nor of burning of incense within vpō the altar of incense nor of praying apart there as Zachary did the other priests in their course but of publike praiers only q. d. The Lord regards not your sacrifices they are abominable vnto him l Hagg. 2.14 Psal 50.15.16 Pro. 21.27 because you your selues bee impious and euill which offer them Let him see your publique humiliation with teares and cryes and let the priests confesse your sinnes and ioyne with them in your hearts euery one assenting with his heart vnto their prayers that in the end you may all sound m Cor. 14.16 Amen as with one voyce testifying that you beleeue and trust the Lord hath heard your desires and their prayers for you So then briefly thus it is The porch was the place of the people and the altar resembled the presence of God himselfe vnto whō the sacrifices were offered the priests which were to stand betweene the porch and the altar were liuely n types of Iesus Christ c Heb. cap. 2. 5. 9. Doctrin This place teacheth vs this much that Gods holy ministers they are to stand alwayes betweene God and his people and in speciall manner then when his wrath is kindled as in famine in warres and in pestilence striuing with all their might by all good meanes to reconcile the Lord and his people by and through Iesus Christ Thus wee reade of Aaron that he stood betweene the dead and the liuing labouring to appease Gods anger when there dyed 14700. Num. 16.45.49 Ezech. 22.30 Esay 59. ver 16. of a plague for their rebellion in the wildernes The Lord also teacheth vs the same thing when he complaineth by his Prophets that no man would offer himselfe to stand in the breach of the wall to stoppe the course of his wrath which was alreadie kindled against his people A notable president for this we haue in good Ezra who in great griefe and sorrow lamented in that generall fast which was for the marriages with pagans c. Ezra 9. cap. 3.4.5.6 He plucke off the haire of his beard and of his head and sate downe astonied doubting whether the Lord would not destroy them because of their grieuous sinnes And there came vnto him all that feared the words of the God of Israel and in the euening hee fell vpon his knees and spread out his hands vnto the Lord so made an humble confession of their generall and speciall sinnes vnto God So doe the Leuites in that publike fast with Nehemias They stand vpon pulpits of wood vers 4. and so confesse their sinnes and pray for the people vers 7. 3. The prayers of the faithfull assembled must be well watered with teares REnting of the heart is better then renting of the clothes and weeping and crying is better then sacrifice The ministers of the Lord did not onely weepe the godly well affected powred foorth teares in like manner as we reade often The Israelites being to fight against the Beniamites for their great sinne against the Lord fasted mourned Iudg. 20.23 The Lord loueth the teares of his faithful children Ezra 10.1 and wept all before the Lord vntill the euening The like they doe againe another day They come to the house of God they
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
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
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
King 8.11.12 he wept for the Church as for his owne priuat affliction thirdly he telleth bloodie Hazael what euill hee should do vnto the people of God first fire their cities secondly put to sword the strongmen thirdly dash in peeces the very infants 4. And as voyde of all humanitie rip vp and rend in peeces their women with childe And we may not doubt but as hee wept so also hee fasted and prayed for the Church for so did the Prophets and holy men in the ages following Nehemias fasted wept and prayed himselfe in his priuat chamber for the Church because of the miseries and desolations of Ierusalem in his time Chap. 1. So did Ezra with a few well affected weepe and mourne hauing all day humbled themselues in fasting in the euening hee made a most worthie confession of sins vnto God for the Church in this forme and māner following he fell vpon his knees and spread out his hands vnto the Lord Chap. 9.5.15 saying O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head Learne of Ezra how to pray for the Church and our trespasse is grown vp vnto the heauen from the dayes of our fathers haue we been in a great trespasse vnto this day and for our iniquities haue we our kings our priests been deliuered into the hands of the Kings of the lands vnto the sword vnto captiuitie into a spoyle and into confusion of face as appeareth this day And now for a little space grace hath been shewed from the Lord our God in causing a remnant to escape and in giuing vs a nayle in his holy place that our God may light our eyes and giue vs a little reuiuing in our seruitude For though we are bond men yet the Lord hath not forsaken vs in our bondage but hath inclined mercy vnto vs in the sight of the Kings of Persia to giue vs life and to erect the house of our God and to redresse the desolate places thereof and to giue vs a wall in Iudah and in Ierusalem And now our God what shall we say after this for wee haue forsaken thy commaundements which thou hast commaunded by thy seruants the prophets saying The land whereunto yee goe to possesse it is an vncleane land because of the filthines of the people of the landes which by their abhominations and by their vncleanenes haue filled it from corner to corner Now therefore shall yee not giue your daughters vnto their sonnes neither shall ye take their daughters vnto your sonnes nor seeke their peace nor wealth for euer that yee may be strong and eate the goodnes of the land and leaue it for an inheritance for your sonnes for euer and after all that is come vpon vs for our euill deedes and for our great trespasses seeing that thou our God hast stayed vs from being beneath for our iniquities and hast giuen vs such deliuerance should we returne to breake thy commaundements and ioyne in affinitie with a people of such abhominations Wouldest not thou be angrie towards vs till thou hadst consumed vs so that there should be no remnant nor any escaping O Lord God of Israel thou art iust for we haue been reserued to escape as appeareth this day beholde we are before thee in our trespasse therefore wee cannot stand before thee because of it Thus farre Ezra for the Church and sinnes of the people of his time So prayed Dauid and fasted no doubt full often for the Church of God for thus hee speaketh Psalm 69.9 10. For the zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen vpon me for this cause he addeth I wept and my soule fasted And as hee doth himselfe so hee exhorteth others 2. Sam. 24. Psalm 25. last verse and 15. last verse Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy walles and prosperitie within thy palaces And to be short this godly zeale we finde also to burne Daniels heart for that when he vnderstoode by Ieremies prophecie concerning the captiuitie of the Church that seuentie yeares must bee accomplished in the desolation of Ierusalem he turned his face to the Lord God Chap. 9.2.3 c. and sought by prayer and supplication with fasting and sackcloth and ashes c. And this Prophet addeth also vnto his fasting a most worthie confession of sinnes for the Church which being so needefull for our instruction and imitation I haue set downe the whole as followeth Oh Lord God Learne of Daniel how to fast and pray for the Church which art great and fearefull and keepest couenant and mercy towards them which loue thee and towardes them which keepe thy commaundements wee haue sinned and haue committed iniquitie and haue done wickedly yea wee haue rebelled and haue departed from thy precepts Confession of sinnes 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 to all the people of the land O Lord righteousnes belongeth vnto thee and vnto vs open shame as appeareth this day vnto euery man of Judah and to the inhabitants of Ierusalem yea vnto all Israel both neere and farre off Pray that God would giue repentance to all states and degrees of men through all the countries whither thou hast driuen them because of their offences that they haue committed against thee O Lord vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers because wee haue sinned against thee yet compassions and forgiuenes is in the Lord our God Pray that Gods voyce and word may be known and may be glorified 1. Thes 3.1 albeit we haue rebelled against him for we haue not obeyed the voyce of the Lord our God to walke in his law which he had laid before vs by the ministerie of his seruants the prophets yea all Israel hath transgressed thy law are turned backe haue not heard thy voice therefore the curse is powred vpon vs and the oathe that is written in the law of Moses the seruant of God because we haue sinned against him And he hath cōfirmed his words which he spake against vs and against our iudges that iudged vs by bringing vpon vs a great plague for vnder the whole heauen hath not been the like as hath been brought vpon Ierusalē Al this plague is come vpon vs as it is witten in the law of Moses yet made not we our prayer before the Lord our God that wee might turne from our iniquities and vnderstand thy trueth Therefore the Lorde hath made readie the plague and brought it vpon vs for the Lord our God is righteous in all his workes which he doth for we would not heare his voyce And now O Lord our God that hast brought thy people out of the land of Aegipt
with a mightie hand hast gotten thee renowme as appeareth this day we haue sinned we haue done wickedly Lord according to all thy righteousnes J beseech thee let thine anger and thy wrath bee turned away from the citie Ierusalem thy holy mountaine for because of our sinnes and for the iniquities of our fathers Ierusalem and thy people are a reproach to all that are about vs. Now therfore O our GOD heare the prayer of thy seruant and his supplications and cause thy face to shine vpon thy sanctuarie that lieth wast for the Lordes sake O my God encline thine eare and heare open thine eyes and beholde our desolations the citie whereupon thy name is called for we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake O my God for thy name is called vpon thy citie and vpon thy people Chap. 10. ve 3. 4. 12. And thus continued hee fasting weeping and mourning in prayer for the Church one and twentie dayes and was heard and comforted And thus farre shall suffise for priuat fasting the publike fast followeth The fourth Question ⧠What a publike and generall fast is and for what causes the same is to be published and by whom in the Church Ioel. 2.12 13 14 15 16 17 18. 12. Wherefore also now the Lord saith Turne you vnto me with all your heart and with fasting and with weeping and with mourning 13. Rent therefore your hearts and not your garments and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindenes that he may repent him of this euill 14. Who knoweth if hee will returne and repent and leaue a blessing behinde him euen a meate offering and a drinke offering vnto the Lord your God 15. Sound the Trumpet in Sion sanctifie a fast proclayme the day appoynted to be solemnized 16. Gather the people * Sanctifie call a congregation gather the elders together assemble the children and such as sucke the breasts let the bridegroome goe forth of his chamber and the bride out of her chamber 17. Let the Priestes the Ministers of the Lord weepe betweene the porch and the altar and let them say spare thy people O Lorde and giue not thine heritage into reproach that the heathen should rule ouer them wherefore should they say among the people where is their God 18. Thē wil the Lord be iealous ouer his land spare his people The Argument occasion and time of Joels prophecie THe interpreters doe greatly varie concerning the time when this prophet prophecied because the Lord sent often vpon the Iewes such a famine as this prophet mentioneth In the dayes of Ioram there was a famine seuen yeares together 2. King 8.2.3 And againe there was another whereof Esay speaketh chap. 5. ve 13.14 as some iudge in King Vzzias time There was a third also for the sinnes of Manasseh in the daies of good K. Iosias of this Ieremie did wryte and prophecie compare his 14.15 chap. ver 1. with the 2. King 23.26 The best for learning and iudgement referre this prophecie to that age and time First because Ioel and Ieremie haue like wordes and arguments next for that this prophet is thought to haue prophecied about Iosias time after the destruction of the kingdome of Israell for all prophets which mention not that kingdome it is like thē came after The principal scope of the prophet is to bring the Iewes to repentance by laying before them all the great danger they were in the great wrath of God kindled against them which did appeare not onely in the famine which now had wasted strangely the whole land but was like anon after to be yet more seene in bloodie warres if they humbled not themselues speedily in sackecloth and ashes Hee warneth them to turne to GOD in trueth of repentance and to mourne humblie before God for their sinnes because the Lorde hath now strangly visited and consumed them with a famine which they must not impute to fortune motion of planets aspect of starres strange constellations c. but they must lift vp their eyes aboue all these and looke vpon the high and iust iudgment of God who because of their sinnes hath sent first an host of weake wormes to famish and consume them the palmer worme the grashopper the canker worme the caterpiller what is the end of all this vers 14. Girde your selues and lament O yee priests c. sanctifie a fast call a solemne dissemblie If this famme yet cannot awake you nor moue you saith the prophet beholde I will bring vpon you a greater plague the Babilonians and the Chaldeans Chapter 2. Verse 12. vers 15. a fierce a bloodie and cruell nation they shall deuoure you Wherefore againe I warne you expresse yet your repentance more humbly before God vers 28. Chapt. 3. See Amos chap 9.23 Mich. 7.8 turne vnto God and let your hearts bee rent c. and signifie also your sorrowe for sinne and true humiliation before GOD in a publike fast and in a solemne assembly so doing the Lord shal graunt you plentie of blessings against famine strength against your enemies and spirituall comforts in Iesus Christ Place this Table betweene folio 50. and 51. In this portion of this holy prophecie contained in these 7. verses of the 2. chap. vers 12.13.14.15.16.17.18 we may cōsider principallie two things 1. How he exhorteth all the people of the Iewes generally to repentance verse 12. and 13. and heere obserue 3. branches 1. That they must repent in trueth without hypocrisie and to this end he biddeth them To turne to God with all their heart renting their hearts 2. How this repentance must be testified 1. By fasting and abstinence 2. By weeping and mourning 3. The reasons to moue them to repentance are these 1. God is 1. Gratious 2. Mercifull 3. Slow to anger 4. Of great kindnes 5. Repenting him of euill 2. The penitent shall surely receiue a blessing vers 14. 2. How he prescribeth a forme of publike humiliation vnto Gods people wherein wee may obserue these poynts 1. What preparation is to bee vsed before a general fast wherin the Prophet requireth these 4. things 1. That a trumpet be sounded in a special manner to signifie the fast 2. The place must be appoynted in Sion and so in all the cities of Iudah 3. The people must be sanctified prepared for this holy exercise 4. The solemne daye must bee published 2. What persons must be assembled in this generall fast 1. The Prophet answereth in generall All the people All the congregation 2. He nūbreth all these specials 1. The elders must not bee exempted for age 2. The babes must not be excepted for their infancie 3. The bride and bridegrome for their mirth time 4. The priests must be presidents for
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
aduersitie and pouertie is one speciall meanes whereby he causeth Gods people to stumble and to offend against their God An high and rich estate is as dangerous for sinners as a poore and base estate for Sathan can as easily strangle and infatuate them with riches as he can amaze and pinch these with pouertie And yet for this cause the Prophet prayeth wisely Two things haue I required of thee Pro. 31.7.8.9.10 deny me them not before I dye remoue farre from me vanitie and lyes feede me with foode conuenient for me least I bee full and deny thee and say who is the Lord or least I bee poore and steale and take the name of my God in vaine If wee haue not faith and patience in afflictions let vs here learne of Sathan all our seruice in prosperitie was but counterfeit Prouer. 24.10 If thou be faint in the day of aduersitie thy strength is small Vse Search thine heart continually and sound thy loue faith and feare 1. If our heart condemne vs that wee loue religion the Gospell and the holy worship of God 1. Ioh. 3.20.21 but as temporizers for our bellies sake God is greater then our heart and knoweth all things 2. If our heart condemne vs that wee loue the things of this life more then the true God and his word then behold here how Sathan is most readie to accuse vs and to witnes against vs. If he durst thus in Gods presence accuse Iob vniustly he shall not spare hypocrites and his testimonie shall be receiued against them for their confusion Vers 10. Hast thou not made an * Or walle heb is Suk which signifieth properly to hedge with thornes hedge about him and about his house and about all that he hath on euery side thou hast blessed the worke of his hands and his * or cattel or possession substance is increased in the land HAst not thou made an hedge This hedge that Sathan so enuieth and stormeth against is the blessed protection and prouidence of the almightie first common to all Gods people as Zachary speaketh chap. 2. 5. I sayth the Lord will be vnto her a wall of fire round about The wicked spirits fight against vs but we haue greater streÌ„gth with vs the holy spirit blessed Angels The faithfull-haue a blessed protection against wicked spirites by Gods holy Angels Psal 34.7 Psa 91.11.12 For so it is written Heb. 1.14 The good Angels are ministring spirits sent forth to minister for their sakes which shall be heires of saluatioÌ„ And the Psalmist sayth The Angel of the Lord pitcheth round about them that feare him and deliuereth them And againe He shall giue his Angels charge ouer thee to keepe thee in all thy wayes they shall beare thee in their hands that thou hurt not thy foote against a stone This is the hedge which keepeth backe Sathan from vs. The like matter containe all those sweete metaphors in Scripture where God is called 1. Our buckler and shield 2. Our rampier and bulwark 3. Our tower and fortresse c. Thou hast blessed the worke of his hands The meaning is not that Iob did exercise any manuall trade or facultie c but by this manner of speaking the Hebrues vnderstand all their affayres all actions of bodie and minde c. q. d. Thou hast euer giuen him good successe and by thee he prospereth in all things This is that which Moses praieth for Psalm 90.17 Reade cap. 29. and 31. Let the beautie of the Lord our God bee vpon vs and direct thou the worke of our hands vpon vs euen direct the worke of our hands And his substance is increased His sheepe and camels are multiplied into thousands his asses and his oxen into many hundreds In this 10. verse we may obserue Sathan will other whiles confesse the truth before the Lord. 1. FIrst the impudencie of Sathan in his sophistrie before the Lord for the hurt of his holie children What conclusion is this Thou Lord almightie hast hedged Iob round about for his protection so that no euill can come neere him Ergo he is an hypocrite Ergo he loueth thee but for his bellies sake Arg. a non causa ad causam The popes argument God made 2. greate â—ighes in the firmament ergo the pope must haue two swords the spiritual the temporall Returne sathans Argu. against himselfe No better argument to confute the practises of witches and wizards then Sathan frameth himself 1. Sam. 12 This is Sathans Logike he so swelleth in malice and enuie that hee is readie to burst and so blind in his rage that hee thinkes to moue and perswade the Lord with such a sophisme This argument is marueilous effectuall against Sathan The Lord gardeth Iob and all his familie c. Ergo Iob is highly in Gods fauour a righteous man c. 2. Learne here by the confession of Sathan himselfe what protection and tower of defence the faithfull haue agaynst all wicked spirits in the shadow of the almighty They are so hedged by his prouidence and so fensed that no enemie can hurt them without a speciall warrant and commission from the Lord himselfe Receiue this trueth of the father of lyes hee is driuen to confesse that he can not with all his engins breake downe Iobs castle tower of defense And yet Sathan perswades witches and vnbeleeuers hee can doe all things yea turne the world vpside downe But here he confesseth the contrary The charge of God is great for whoring after Sathan in witchcraft Leuit. 20.6.19.31 chap. 20. 27. Deut. 18.10.11 Esay 8. 19. Remember Saul and Manasses practises with witches 1. Sam. 28. This one place is sufficient to teach vs how Sathans power is limited 3. We haue here a singular instruction and comfort against all magicall faculties If thou beleeuest in Iesus Christ not onely thou thy selfe but also thy children thy house and substance and all that thou hast on euery side The Lord careth for the children the very beasts of the faithfull in a speciall maner Psal 91.1.2 are vnder such a blessed shadow that no wicked spirit by any art can hurt thee or thine without a speciall commission from the Lord himselfe What a singular consolation is this If the Lord so fenseth our goods and cattell that Sathan cannot hurt or bewitch them how much more doth he care for vs Oh that we could yet more assuredly beleeue This one place is sufficient to warne the faithfull to sleepe and to rest quietly in the shadowe of the almightie q. Of Gods prouidence THe wisedome of the world can hardly brook this blessed doctrine of Gods prouidence first Sathan speaketh here notably concerning Gods prouidence farre otherwise then his vassals haue done or can doe in the world He confutes al Epicures and Stoickes Epicures Mat 2.17 Mal. 3.15 SathaÌ„ confutes the Stoickes for he saith God hath a special care ouer Iob. because the pride of mans heart will not ascribe
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
case for thou delightest to follow them in their manners contrarie to the lawe of God He fell downe worshipped That is he worshipped God the same worde is vsed Gen. 22.5 Venishtacaueh Exod. 20.5 loe Tishtachaueh of Shachak to bow or to be humbled Hee humbled himselfe in great sorrow and lamentation preparing himselfe to worship God c. First here we haue set before vs the wonderfull grace Doctrine faith and patience of this man of God Iobs plagues driue him not from God but cause him to drawe more nere and to cast himselfe downe at Gods feete that he might bee a noble president for all Gods people throughout all generations He hard with great quietnes of minde the first second and third message the fourth greatly humbled him indeed yet so as it caused him not to goe from the Lorde but to draw more neere vnto him according to the Lords charge often Psalm 50.14.15 We see the wicked if they lose but a crum of their great substance what a rage they are in yea some soone broken witted and broken hearted for that this beastly carnall sorrow breeds death of bodie and soule Examples cleere this point Nabal that foolish worldling according to his name 2. Cor. 7.9.10 so was his heart for a handfull of his wealth which he knew not to be lost but in his bad iudgement mispent it is sayd 1. Sam. 25.37 his hart died within him and he was like a stone And Achab could be sicke because he could not vniustly and wrongfully get another mans possession 1. King 21.5 The wicked in extremities ether break heart wit c. or seeke vnlawfull means He lay vpon his bed and turned his face and would eate no bread And in this case the wicked are so disquieted alwaies that they will to witches roundly as did Saul and worship the deuill himselfe for the vaine trash of this life Nabuchadnezzar when his heart was disquieted hee thought best ease was by sorcerers The afflictions of the faithful Dan. 2.2 euen so did Pharaoh also hee sought his inchaunters and the more afflictions the worse was he and the more hardned in his heart Exod. 6.7.8.9.10 chap. * The sunne softens the waxe and hardens the claye Gen. 37.35 2. Sam. 18.33 We must mourne for our deare freinds departed but we must not followe the pagans in mourning for the dead The godly they beare much in their miseries and are bettered by their chastisementes but none comparable vnto Iob for patience The afflictions of the faithfull and how by faith they beare the crosse read Heb. 11. 2. Cor. 11.23.30 2. Mourning for the dead is lawfull but we must not mourne as the Gentiles nor follow their manners in shauings and cuttings of the hayre launcing of the bodie c. for the first wee haue both Christes precept mourne with them that mourne bee of like affection one toward another and the practise of the faithfull in all ages 1. The fathers all mourned for the dead a certaine time and buried them honorablie and carefully in all ages And Iob here in his mourning did as a louing Lorde and master and as a tender hearted father hee shewed his loue to God and man his loue to God in his humiliation worship his loue to his seruaunts and deere children in mourning for the losse of them The stonie harted Stoickes which speake against these affections speake against nature and the God of nature Our Lord Christ in his owne most sacred person giues vs herein a most noble president mourning for Ierusalem Luke 19. and weeping for his good friend Lazarus Ioh. 11. To be short if we be smitten with any of the Lords chastisements if wee mourne not Ieremy sayth flatly wee bee obstinate sinners Thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne For the second poynt 2. The people of God must not follow the ceremonies and practises of the Pagans and Gentiles neither in their mirth nor in their mourning neither must wee exceede in mirth or mourning as they doe For the wicked know no measure in mirth nor haue any hope in mourning 1. Thess 4.13 Iob the holy seruant of God did follow the people of those East parts in their mourning hee did as they did and according to his knowledge in those times We be all very prompt and readie to follow in outwarde life the manners of other men bee they neuer so wicked Neuer was this apish imitatiō of examples more seene in the world then at this day But let vs first heare God speaking of this argument Deut. 14.1 The Gentiles did exceede in mourning Ioseph and his brethren mourne for their father Iacob 40 dayes but the egyptians 70. Gen. 50.2 3. Ye shall not cut your selues nor make you any baldnes betweene your eyes for the dead Leuit. 19.27.28 Ye shall not cut round the sides of your heads neither shalt thou marre the tuffes of thy bearde ye shall not out your flesh for the dead nor make any print of marke vpon you I am the Lord. The Gentiles when they mourned for their dead that they might be seene to mourne first they rent their garments secondly shaued their heads and misfigured their beards and faces thirdly in signe of great sorrow and that they might bee more plentifull in teares How the Gentiles mourned for the dead they cut and launced themselues These ceremonies and rites of the Pagans the holy Ghost in the law forbiddeth lest his people should fashion and misfigure themselues like the Gentiles and so learne also their superstition Examples of these practises we may finde many some in Gods booke The hypocriticall Iewes when they fasted they lookt sowre and did disfigure their faces that they might bee seene and noted of men The priests of Baal crying for helpe against Elias of their false God 1. Kin. 18.27.28 first they are sayd to leape vpon the altar 2. they cry loude 3. they cut themselues as their manner was with kniues and launces till the bloud gushed out vpon them So did Cybels priests wound and launce themselues to shew their zeale and if all that serued not to moue Sathan in this idolatrie they added the fourth ceremonie and they offred in sacrifice their sonnes daughters as sayth the Psalmist vnto diuels These things the Lord forbiddeth his people carefully in his holy lawes Deuter. Iob hauing in his time no such light of God to guide him in these ceremonies followed the Gentiles in parte in that custome of shauing the head but hee thought the launcing and cutting of his flesh no doubt to be against nature and against God and therefore albeit he deeply sorrowed and had as great cause of sorrow as euer had Iew or Gentile in this world yet he abstaineth from this wicked and diuellish practise of the Pagans