such euils and their cure on this wise by fasting and prayer we haue sufficient instruction with Christ Matth. 17.15 where note these poynts First a mixt disease or maladie in part naturall in part Sathanicall for the father sayth his sonne is a lunatike so the Phisitions call this sicknesse because it followeth the course of the Moone and for that such as are borne in the change are thus lightly pained But note what the Euangelist addeth we shall see the secret cause of it vers 18. Jesus rebuked the diuell and he went out and the child was healed in that houre Here beholde then a disease in part naturall in part Sathanicall Of this M. Caluin sayth that experience teacheth vs indeede that this disease doth increase decrease according to the course of the Moone Neque tamen hoc obstat quo minus Sathan naturalibus medijs suos impetus permiscuerit 2. Note the cure of this euill in the same place he sayth it is done not by witchcrafts sorceries c. but by fasting and prayer as is before shewed Matth. 17. vers 21. Therefore sayth Basill De laudibus ieiunij Iâ—â—unium est armatura ad confligendum cum diabolo Fasting is a weapon to fight with the diuel And thus farre for the third occasion of priuat fasting I conclude The same reasons and occasions which moued the religious fathers to exercise themselues in priuat fasting ought to cause vs to exercise the same but the sicknesses of their brethren friends c. did moue them to this exercise of priuat abstinence Therfore the sicknesses and grieuances of brethren c. must moue vs to this priuat abstinence A 4. cause of fasting to performe the duties of our calling faithfully 1. Cor. 9.27 Fourthly the godly did exercise themselues in this kind of abstinence also that they might be the more watchfull faithfull and readie in soule and bodie to performe the duties of their callings For this cause no doubt did Saint Paul fast often 2. Cor. 6.6 of himselfe he speaketh I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached vnto other I my selfe should be but as a refuse This blessed Apostle did watch ouer himselfe and had a speciall regard to his ministrie as he warneth Timothie Take heede to thy selfe and vnto doctrine for so doing thou shalt both saue thy selfe and theÌ„ that heare thee 1. Tim. 4.16 First for himselfe that he giue example of life answerable to his doctrine secondly for doctrine that he be both diligent and faithful therein For these graces doth he fast and pray often Concerning Pauls abstinence in that place before cited a notable metaphor is vsed in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is borowed from champions which in elder times vsed buffeting with fists for these in fight gaue their aduersaries all the blowes and wounds they could till they had them at coÌ„mand as captiues to yeeld them seruice with all submission and subiection So sayth Paul Galath 5.17 I buffet beate downe with fasting and abstinence this wretched carcasse and rebellious bodie of sinne which is so inclined to Sathan and his seruice that I may more dutifully serue and obey my Lord and master Iesus Christ So saith Hilarie of himselfe and his abstinence in the like occasion O mi asine ego pascam to palea non hordeo ne me recalcitres That is O mine asse so calles he very fitly that which Paul calles his wretched bodie of sinne J will feede thee with chaffe that is I will beate thee so with abstinence and not with barlie no pleasant bread or prouender shalt thou haue to fat thee Daniel 10.2 least thou kicke me i. Hinder me to proceede and walke cheerefully in my calling The like similitude vseth Augustine in his Tract Subigendo corpori c. Wee must vse fasting as a speciall chastisement to tame the bodie Leo. serm 8. de ieiunio 7. mens de vtilitate ieiunij If thou wouldest ride a horse which in carrying thee is like to cast thee downe to ride him safely wouldst not thou take from him some part of his prouender and tame him with hunger which could not be ruled with bit or bridle * Mea caro iumentum est my flesh is the beast c. The Apostle addeth the speciall end of his abstinence to be this that neither he nor his ministrie and doctrine might iustly be reiected A notable president for the ministers of Christ for fasting This Timothie so followed that no doubt by his often abstinence and fastings his stomacke became so weake that Paul must admonish him as a father to auoide too much austeritie and such beating of his bodie with abstinence least hee become vnprofitable to Gods people 1. Tim. 5.23 Drinke no longer water but vse a little wine for thy stomackes sake and often infirmities And in like manner offended good Basill and Nazianzen for with too much fasting they hurt themselues and the Church of God also Pet. Mar. class 3. ca. 10. ser 24. Basill complaineth Psal 15. that his people did as it were sucke bloud of him in euery Sermon he preached and yet like a good nurse hee is vnwilling to leaue them without spirituall foode for their soules Basilius Nazianzenus cum viri essent doctissimi tamen abstinentijs chameunijs effecti sunt ecclesiae inutiles Basill and Nazianzen saith P. M. being very learned men yet by long fasting and lying vpon the ground they became vnprofitable vnto the Church of God Thus easily doe men fall from one extremitie into another I conclude this argument briefly as before We must fast as the holy Apostles of Christ haue done But they fasted to beate downe sinne and to performe the duties of their calling faithfully Therefore wee must fast also for this end and purpose Fiftly the faithfull did fast also priuatly when they felt the spirit of prayer Zach. 12.10 to waxe fainte in them to stirre vp their spirits A fift cause to be more feruent in prayer and to prepare themselues to holy meditations and prayers This is to be seene generally in all examples of fasting for this is one speciall ende of all their abstinence for they were well assured this exercise of it selfe did neither commend nor discommend them with God The faithfull doe often finde their hearts so drie barren and so wretched that they cannot praye at all Note therefore for this poynt that fasting is neuer exercised by the faithfull without inuocation confession of sinnes and prayer Nehemias fasted and prayed chap. 1. 5. Dauid fasted and prayed 2. Sam. 12. Psalm 35.13 Daniel fasted and prayed chap. 9. and 10. Cornelius fasted and prayed chap. 10. ver 29. and Paule biddeth vs knit these together when we haue neede of more strength to put vp our supplications in waightie affaires which concerne vs or the Church of God abstaine from the mariage bed saith hee with
turne him hee would soone beate backe Sathan with all his force For this cause doth this wicked spirite play all his partes without any intermission The saints of God haue had some skirmishes with him but after a little breathing time they haue euer foyled him This wee see in Dauid hee was often in great straites and yet by Gods goodnes he soone recouers strength againe in Ziklagge hee and his men lost all they had wiues children 1. Sam. 30.17 Act. 5. last vers c. and to adde vnto his miserie that wicked crue which was with him all in a rage would haue stoned him here was cause sufficient of inspeakable griefe of heart But Dauid gaue himselfe to prayer and comforted himselfe in the Lord his God So we see the holy Apostles and disciples in the primitiue Church being much beaten of Sathan yet in small time they recouer greater strength againe 2. We bee taught that Sathan and wicked spirits are of great strength Psalm 103.20 and could soone set on fire all these inferiour parts of the world Wicked spirits haue greate knowledge in things naturall and greate strength if they were permitted For this cause the Apostle cals them the princes of the ayre Eph. 6.12 They poysoned the waters of Egypt Psal 78 49. Exod. 7. and destroyed their fish They poysoned and infected the ayre of Egypt and so brought in the pestilence vpon men a murrein vpon beasts Psal 78.50 They poyson and infect mens bodies most daungerously and diuers waies as we see by many examples in the Gospell Matth. 17.15.18 Mark 5.25 Luk. 13.16 and by this of Iob himselfe chap. 2. 3. Note here the more to amaze Iob how Sathan hath for him varietie of plagues He could haue as well stirred vp either the same Sabees Sathan hath against Iob variety of plagues or some other men to take away Iobs sheepe but hee would not now vse these base helpes hee thinkes it best to bring downe some straunge plague as it were from heauen vpon him A rot or any such euill would not haue destroyed them al in an instant as he desired The deuill must haue against Iob some exquisite and strange plagues he must therefore haue some speciall meanes to deuoure the sheepe all at once and for this end purpose nothing like some wilde fire or straunge lightning this will destroy wee see and know by experience without mercie And thus would Sathan make Iob beleeue that heauen and earth haue conspired against him for his destruction Be as carefull to preserue life as Sathan is to destroy life Vse 4. Ignorant people in the like euents as these are can not conceiue of Sathans practises because they be rude in Gods booke and bee not lightened by the holy trueth to see his workes For this cause to fill them with illusions Sathan hath inuented from the beginning of the world in all ages and hath set foorth and practised his abominable arts of Magicke and witchcraft By which faculties hee hath so preuailed If any of our ignorant sots and vnbeleeuers were thus plagued in his cattel he would straight waies crye out onely vpon witches and seeke after thē for redresse that he hath brought the greatest part of the world to worship and to adore him as a God For being sent of God either to correct and chasten his people and holy seruants as here wee see or to plague vnbeleeuers as full often wee haue seene and knowne hee perswades the blind people in their extremities to seeke help of witches And these wretched manciples of the diuell perswade themselues and others that what Sathan doth at Gods speciall charge and commission is done by vertue of their arts inchantments characters and other cursed illusions which wicked spirits haue taught them And thus the greatest part of the world followes after Sathan and his mates because they haue not the trueth or hauing it 1. Thes 2.11 haue no sound loue thereunto Vers 17. And while he was yet speaking another came and sayd The Chaldees set out three bands and fell vpon the camels and haue taken them and haue slaine the seruants with the edge of the sword but I onely am escaped alone to tell thee ANd while he was yet speaking another came The 3. message and cause of Iobs miserie or Iobs 3. rack There was no intermission no breathing or resting time for Iob. Sathan had most artificially brought all his matters so about that all his bloudie instruments were all at once in a readines as if they had been of a long time of one league heart will and minde and now had so consulted together that they knew their time and place and all circumstances c. vers 16. The Chaldees set out three bands Sathan hath found out another sort of theeues stronger then the first The bloudie Chaldees which liued by oppression and robberie these came against thy seruants marching forward in battell aray well prouided against vs and they haue taken away violently thy 3000. camels Thy seruants fought against them but being fewer in number and weaker in strength they were al slaine without mercie and the Lord in a strange prouidence hath deliuered me I thinke for this end that I might come and tell thee Doctrine 1. This verse againe teacheth vs that Sathan is not a stranger in any countrey or part of the world He is acquainted and can commaund the Sabeans to serue him Sathan is a stranger in no parte of the world but familiarly acquainted in all partes with the wicked he is as well acquainted in Chalde in like maner And so in all countries and nations of the worlde in the Church and without he can commaund the children of rebellion when and where the Lord permits him to bee his hands and instruments to effect any mischiefe 2. This nation or people of the Chaldees did serue Sathan as here in theft The Chaldees great men with Sathā in his artes of witchcraft so also in all the arts of magicke and witchcraft more then any of the elder nations excepting the Egyptians for that by Astrologicall speculations this people could better vaile and couer Sathans practises thē any other people This appeareth in the 2. of Daniel ver 2. The King commaunded to call the Inchanters and the Astrologians and the Sorcerers and the Chaldeans for to shew the King his dreames All these wizards would bee called Chaldeans Disciplina Chaldaorum Socatur diuinatio Cicer. diuinat vers 4. as if al wisedome and knowledge dwelt among them and all other countries no way for diuination comparable vnto them The hebrue word Casdim Chaldeans is interpreted of some as diuels or as robbers and spoylers Casdim A fit name for such a people This countrie was Abrahams natiue soyle as it is storied Gen. 11. from whence he was commanded of the Lord to depart and to come vnto the promised land of Canaan Gen. 12. vers 1. it lyeth
THE CHRISTIAN EXERCISE OF FASTING PRIVATE AND PVBLIKE Plainly set forth by testimonies of holy Scriptures and also of old and late writers Wherein is shewed how religious families priuatly and the congregations publikely haue humbled themselues before almightie God making vse of iudgements past auoyding euils present and preuenting future calamities c. Together with sundrie abuses of fasting in three generations of hypocrites the first in the dayes of the Prophets the second in the dayes of Christ the third in the dayes of Antichrist Hereunto also are added some meditations on the 1. and 2. chapters of Iob to comfort and instruct all such as be afflicted with any crosse either inwardly in minde or outwardly in bodie By H. HOLLAND Minister and preacher of Gods word Psalm 141. vers 5. Let the righteous smite me for that is a benefit and let him reproue me and it shall be a pretious oyle that shall not breake mine head AT LONDON Printed by the Widow Orwin for William Young and are to be sold at his shop in Canon lane neere the great North-doore of Paules Church at the signe of the white Horse 1596. The principall poynts and questions handled in this booke 1. What kinds there be of fasting 2. What the religious fast is 3. How the religious abstinence is diuided into two branches 1. Priuate 2. Publike 4. What priuate fasting is 5. What the publike fast is 6. The corruption and abuse of fasting 7. Some obseruations vpon the 1. and 2. chapter of Iob. To the right worshipfull and his very Christian good friend master Robert Chester Esquier c. mercie and peace in Iesus Christ THe pure worship seruice of God right worshipfull hath two dangerous extremes superstition is the one impietie is the other The people of this age seeming wise to auoide the vnsauerie leauen of popish corruption are fallen asleepe in carnall securitie prophanenes If the prince of darknes had not so blinded men that they can not see the beautie of Gods house nor reape any comfort by his seruice this exercise of fasting should little need any letters of commendation For the booke of God so commendeth it in the practise of the Saints Patriarches Kings Prophets Apostles and Church stories in the fathers and seruaunts of God in all ages that I can thinke a man but meanely acquainted with Gods worshippe which doth not otherwhiles exercise himselfe herein This wil good Bucer testifie with me in these very words Buâ—er de regno Christi lib. 1. cap. 12. Cum ieiunia Dominus ipse Apostoli tantoperè Ecclesiijs commendârunt de Christi certè spiritu regno gloriari non possunt qui omninò nulla seruant ieiunia That is Seeing the Lorde himselfe and his Apostles haue so commended fasting to the Churches surely they can not glory of Christes spirite and kingdome which fast not at all I haue endeuoured in this treatise to lay open this exercise to the vnderstanding of the simple in the best maner that I could I must look for many aduersaries for the greatest part hath euer declined from pietie to superstition and prophanenes Therefore right worshipfull I come vnto you for protection of Gods trueth being the more bolde to aske this fauour because I am so well assured of your loue thereunto and full resolution to defend the same with al your might during life Againe I haue nowe for many yeares knowen your Christian loue towards me for the truths sake I desire to testifie my hearts affection towardes you in the best manner that I can The most blessed spirit of Iesus Christ guide and gouerne your spirit keepe and comfort you and all yours Februarie 12. 1596. Yours assuredly euer to vse in Iesus Christ during life HENRY HOLLAND To the Christian Reader mercie and peace in Iesus Christ I Haue endeuoured in this treatise Christian Reader to lay open this argument of fasting plainly and truely according to the Scriptures First the religious abstinence is described next the branches of the same the priuat and the publike with their speciall notes and differences Thirdly I haue shewed what causes and reasons haue moued the faithfull to exercise themselues in the one and in the other The priuat fast is onely commended in the practise of the faithfull of all ages The publike is both commanded by precept and commended by practise and was both ordinary and extraordinary And first for the ordinarie we haue Gods great charge and law written 1. The 10. Leuit 23.27.16.29 day of the 7. moneth ye shall humble your soules 2. Ye shall doe no worke at all vers 29. and it shall be a feast of Kippurim a day of reconciliation Generall ordinary fast 4. throughout their dwellings vers 31. 5 an ordinance Leuit. 16.31 for euer The practise and obedience of this lawe wee haue noted Heb. 9.7 But into the second Tabernacle went the high priest alone once euery yeare c. that is this solemne day appoynted This law of a general ordinary fast for the Iewes may seeme to binde vs and might no doubt bee profitable for the ChristiaÌ„s vnder the Gospel if it were obserued The cause of this fast sayth one was that the wrath of God might not break out or being broken out that it might bee a meanes to returne it home againe the same cause remaining wise men will conclude the effect shall continue Againe sayth he this exercise being a meanes to humble a man before his God was there any degree of humiliation necessary for that people which is not as needfull for vs Nay we hauing receiued vnder the Gosâ—ell more benefits then they the abuse of Gods good gifts and graces in vs should driue vs to the lowest humiliation that can bee so it bee lawfull and warrantable by the word of God Generall extraordinarie fast Ioel. 1. chap. ver 14. 2. cap. ver 16. The extraordinary was either signified by prophet and so commanded of God immediatly as wee see by Ioel or published by Gods Vicegerents princes and priests the presidents and gouernours of Gods people as shall appeare by sundrie examples of the Scripture in this treatise following Superstition hath euer preuailed in the world where Gods grace and light was wanting to corrupt all the pure worship of God but neuer so much abused any one exercise of religion as this of fasting The very Heathens abuse fasting in the worship of their false gods The priests of Egypt euer abstained from flesh and wine and thought this a matter of great deuotion The wise men of Persia their diet was but farina olus course bread and hearbes The wizards of India when they came to the priesthood of the Sunne did euer after abstaine from flesh The priests of Egypt fasted 3. dayes before they sacrificed So the diuell commandeth coniurers to fast three dayes before any magicall practise of coniuration And to be short Mahomet extolleth fasting for the Turkes fasted in the siege of Constantinople hauing wonne
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
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
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
not that the Angels come and stand before him because he is euery where present so he needed no such questions He knew al Sathans practises purposes actions motions and inclinations whatsoeuer and that he did nothing without his permission and commission nor can euer bee out of his sight But these things are spoken familiarly for our instruction that wee might know what is profitable and needfull for vs to know concerning the Lords iudgements by the ministerie and seruice of wicked spirits Sathan whence commest thou He asked the like question of Adam where art thou Gen. 3.9 to humble him and to bring him to repentance and of Cain where is thy brother Abel Gen. 4.9 to conuince him for his sin So here he puts foorth the like question to confound Sathan and to cause him to tremble for all his abominations fighting and striuing against the diuine maiestie of God against the Lord Iesus and all his members Ans From compassing the earth to and fro and from walking in it that is I haue beene all abroad in all partes of the worlde to execute such thinges as I had in charge from thee Here he dissembleth with God he maketh no mention of his bloodie and damnable practises in witchcraft murder and all vncleane sinnes of adulteries fornications Ephe 22.3 1. Pet. 5.8 c. for there is no rebellion against God on earth but Sathan and wicked spirits haue a hand in it 1. This verse first teacheth vs againe the great power of our God as to command the holy Angels so to curbe and bridle the rage and furie of wicked spirites For wee must not imagine that Sathan came to Gods presence of his owne accord and free will for wee see how the deuils flee from Christ they are full of feare and trembling when they feele his presence Feare him that can kill soule and bodie and cast both into hell fire 2. Againe here wee learne the watchfulnesse of our common enemie hee walkes to and fro ouer the face of the earth he is swift and flies into all corners and partes of the world he is marueilous painfull to doe euill so ought we to be watchfull against him and studious to doe good The Apostle Saint Peter had no doubt respect vnto this place Sathan is 1. Olde Reu. 12. 2. Subtil 2. Cor. 11. 3. Swift Iob. 1. 4. Strong Iob. 1. Ephe. 6.13 5. Vigilant Iob. 1. 6. diligent and painfull Iob. 1. Pet. 5 8. when he calleth vpon vs because of our continuall combates with Sathan and wicked spirits in these words Be sober and watch for your aduersarie the deuill as a roring lyon walketh about seeking whome hee may deuoure whome resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world That thou maist bee more circumspect and vigilant against Sathan and all proud sins remember these rules 1. First vowe as it were to fight against that sinne 2. Chasten the body 1. Cor. 9.3 Resist the temptation when it comes with all thy might 4. Auoide occasion watch ouer the senses custodiasensuum Iob 3 1.5 Think vpon some scripture against it enâ—ginatio gladij spiritus 6. Tene membrum hold the tongue Iames 1 26.7 Pray instantly Ephes 6.14.15.16 and remember him that said Without me ye can doe nothing Iohn 15.5 Phil. 4 13. 14. Sathan can make no chalenge that thou art his vassal for any sinne of infirmitie sinne of error sin of ignorance slippes by circumuentions of men or Angels for all these waies sinne the holy saintes but yet they warre and fight continually against these but where any presumptuous sinne raigneth there Sathan take heede is neere at hand 3. Againe obserue how Sathan being brought into Gods presence howsoeuer against his will he seateth and trembleth because of his sinnes as Saint Iames speaketh for hee doth not mention any one of his practises hee dissembleth theÌ„ all And yet the Lord intendeth not by these questions as with Adam to humble him but as then with the serpent hee did proceede foorthwith to giue sentence against him So now he desireth not to lay open as yet his sinnes to his face because he hath decreed his euerlasting perdition which decree is fully manifested vnto vs in the scriptures Vers 8. And the Lord saide vnto Sathan hast thou not considered in thine heart my seruant Iob how none is like him in the earth an vpright and righteous man one that feareth God and escheweth euill TO consider with the heart is deepely and soundly and aduisedly to ponder and consider of any thing all the rest of the verse is the same with the 1. verse In that the Lord here demaundeth Sathan whether hee did not well consider of Iob wee learne where Sathans eyes are most occupied and most bent namely to Gods people and their walking for they are his sworne enemies therefore the scripture speaketh so often of our spirituall warfare The faithfull euer fight with him therfore he euer eies them 1. Pet 5.8 It is as naturall for the wicked to obeye the deuâ—ll as to eate and drinke 2. Tim 2.26 Euerie poore christian fighteth against a huge number of wicked spirits and through Iesus Christ foyleth them warning vs in the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight and wrastle 2. Tim 4.7 1. Cor. 9.25 Luk. 13.23 1 Tim. 6.12 Heb. 12.1.2 he euer prieth where they are most readie to slip and fall and causeth them to stumble if by any meanes possible he can Wherefore let the righteous seruants of God againe and againe remember Saint Peters wordes Be sober and watch for the deuils eyes are euer vpon you As for the wicked like as drunken men are soone snared and can neuer escape till they bee sober so the vnbeleeuers they are euer fettered by Sathan till the Lord giue them repentance to escape the snares of the deuill for the Apostle sayth He taketh them prisoners to doe his will 2. Nothing so galles and grieues a wicked man as when he can not effect that euill which he most desireth So Sathan he burneth and boyleth when he can not worke that mischiefe which he most intendeth This the Lord knoweth It is a greate torment vnto Sathan that he cannot hurt the faithfull The Lord commendeth him not for his riches for they were not Iobâ— best weapons against Sathan Acts. 13.22 Rich men haue no such strength against SathaÌ„ as righteous men fearing God Psal 147.11 Psal 34.15 and therefore hee thus speaketh Hast thou not considered c. q. d. My seruant Iob liues in a most prophane countrey where are innumerable occasions of euill and yet loe a righteous man one that feareth God escheweth euill Thou hast a long time desired his hurt and destruction but thou canst not preuaile against him 3. Here againe we see how the Lord as it were delighteth and greatly desireth to commend his righteous seruants that they may with better courage stand
constantly against all the furies of wicked spirites That man is praise-worthy whome praise-worthie and wise men doe commend vnto vs. The Lord himselfe commendeth Iob for a religious righteous and faithfull seruant So his holy prophet and king Dauid I haue found Dauid the son of Iesse a man after mine own heart which will do all things that I will And thus we see how the Lorde delighteth in them which feare him and attend vpon his mercie the Lorde loueth the righteous his eyes are euer vpon them and his eares open to their crie and therefore hee thus cheereth them in another place Bee glad ye righteous Psa 32. ver vlt. and reioyce ye that be of an vpright heart Vers 9. Then Sathan aunswered the Lorde doth Job feare God for nothing or for nought Vers 10. Hast thou not set a hedge round about him * Or a walle and about his house and about all that hee hath on euerie side thou hast blessed the worke of his handes and his * Or substāce cattel is greatly increased in the land Vers 11. But stretch out now thine hand and * Or smite touch all that he hath if he will not blaspheme thee to thy face These three verses contain Sathans answer vnto the Lords last question concerning Iob wherin we may consider 1. Sathans proposition and scope it is to proue Iob an hypocrite 2. His confirmation by bold assertions which are these 1. Iob feareth God to the end to preserue his state and prosperitie in this life vers 9. 2. Hee cannot bee tried by temptations because of the hedge of Gods prouidence rounde aboute him Gregor in Iob cap. 1.5.5 Versuta assertione mentiens quod non ad vsum domini substantiam possideret sed ad vsum substantia dominā coleret This argument might serue against Sathan vers 10. 3. Sathans strong asseueration if the crosse be layde vpon him he will assuredly blaspheme vers 11. Verse 9. Doth Iob feare God for nothing That is is not Iob well rewarded for his seruice for his feare for his faith for his loue and obedience q. d. hee loues not thee but his hire hee is a right mercenary hee loues not thee but for his bellie sake for his ease for his gaine and profite he reapes dayly and receiues from thee thou hast giuen him riches at will ease children honour and great prosperitie therefore what cause hath hee to offende thee or what occasion to fall from thee Doctrine 1. Here may we learne many thinges concerning our most bloodie enemie Sathan first howe hee rageth and stormeth against vs and enuieth our * Sathā watcheth vs in all places open secreet Iames. 2.19 ease and welfare in this present worlde no maruell then if he so fight against our euerlasting saluation Hee and hs instruments haue euer grudged and spurned when Gods people had any poore portion or blessing in this life * Malicious enuious Sathan grudgeth that Gods people haue any blessings here on earth And as for the wicked the Lorde filleth them with the treasures of this life Psalm 17.18 and yet can neuer be satisfied 2. Note what a bitter and a bloodie accuser hee is against the holy saintes of God Our great Lord and captaine hath * Col 2.15 Ephe. 4.14 Gen. 3.2 spoyled him of all his might and power and broken all his strength yet still he accuseth Gods children fighting against them albeit euer foyled by them Like as in the beginning hee did accuse God of enuie vnto man so did he euer since accuse man vnto God Reue. 12. verse 10.11 Zac. 3.1.2.3 The accuser of our brethren is cast downe which accused them before our God day and night but they ouercame him by the blood of the Lambe and by the word of their testimonie and they loued not their liues vnto the death This is also taught vs by Zacharie that Sathan stands impudently before the Lord striuing against Christ and his Church and Christ prayeth for his people against him The Lord sayth Christ reproue thee O Sathan euen the Lorde that hath chosen Ierusalem reproue thee This was euer his practise against the faithfull to accuse them falsely Act. 18.13 All false accusers learne here what spirit raigneth in you Reuel 2.10 and Christ himselfe Luk. 23.10 No coherence in their testimonies and against Stephen Act. 6.13.14 This man ceaseth not to speak blasphemous words against this holy place and the law This spirit raged in the Iewes against Paul before Gal. 10. This followe perswadeth men to worship God contrary to the law And in Tertullus and the high priest before Felix Certainly we haue found this man a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and chiefe maintainer of the sect of the Nazarites So they did call the Christians scornefully as if Christ came from Nazareth and were a Galilean as Iulian and many wretches called him for the Galileans were thought to be a brutish and prophane people reade Io. 1.46 and chap. 7. 52. 3. Note here the malice and poyson of this Dragon he could not deny but that Iob was a good man yet hee dissembleth as if hee saw no such vprightnes in him Sathan dissembleth what he seeth knoweth to be in Iob. but such as would prooue meere counterfeit if hee were well tried he hath some shew of holines graunt it but it is for his bellies sake he loues his ease his glorie his prosperitie his 500. yoke of oxen his 7000. sheep his 3000. camels and his great substance more than thee Be carefull to rule thine affections take heede of the corruptions of thine hearte neuer flatter thyselfe by other mens sins Such are the practises and speeches of all dissembling and carnall hypocrites Sathans instruments when they cannot deny the open and manifest trueth yet they will oppugne it and thwart it on the one side or the other Such be al false professors which compare and consider of all mens hearts feare and faith by themselues and say let them be holy as they please yet wee knowe what they bee they haue no more integritie nor puritie then ourselues c. 4. Againe here note the impudencie of Sathan if he dare bee so bolde in Gods presence and as it were to his face so to resist his great maiestie The impudēcy of Sathan to disgrace that man whom the almightie God commendeth to his face what is his rage and his impudencie before the creatures for hauing so heard the Lord himselfe to commend Iob as we heard when hee doth on this manner so bitterly accuse Iob what doth he els but accuse God of ignorance and reprooue him as a lyer The Lord sayth Iob is sound Sathan denyes it to his face and sayth he is a broken vessell This was his impudencie in paradise that he would so blasphemously speak euill and disgrace the Lord himselfe 5. Sathan here telleth vs that
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
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