onely Ans No First they weepe for that by their sins they haue dishonored and displeased God Secondly they mourne also to consider the euils which are imminent and readie to fall vpon their enemies Psal 35. vers 13.14 For this cause Dauid he fasted wept and prayed for Saul when that tyrant sought euery day to kill him Thirdly they weep for the Church of God when Gods people are afflicted These bee causes of the teares of the faithfull But such as weepe onely because of their owne plagues Teares of hypocrites they are no better then dogges for they will crye when they bee beaten and the diuels also will rore when they must goe to hell as we heare in the Gospell 2. Quest What affections and causes moue teares Ans First sorrow and griefe of mind as in Ezras time because the temple reedified was not comparable to the first many in great griefe wept with a lowde voyce Ezra 3.12 Secondly great ioy of heart example for this cause we finde in Ioseph who was filled with exceeding ioy when he saw his brother Beniamin and this affection caused him to shed teares exceedingly Ioseph made baste for his affection was inflamed towards his brother and sought where to weepe and entred into his chamber and wept there Gen. 43.30 Thirdly a vehement anger being a mixt affection of ioy and griefe causeth teares for this euill affection doth reioyce in reuenge and will otherwhiles breake foorth into teares for very griefe of minde when it cannot reuenge Fourthly Compassion and mercie draw teares from the godlyfull often because of their sympathie and griefe they haue in the miseries of their brethren Ioh. 11. verse 34.35 Fiftly all our earnest and vehement desires may prouoke and draw teares from vs. Vers 13. Rent therefore your hearts and not your clothes and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes that he may repent him of this euill THE first part of this verse dooth yet more plainly expresse what vnfained humiliation conuersion God requireth at their hands the latter part containeth notable arguments from the Lords free goodnes and mercie to moue them to attend carefully vnto the former exhortation Secondly the Lord promiseth to change his minde from their affliction if they be changed Rent your harts c. That is Sense do not as the people of the East coūtries rend their clothes in signe of sorow c. Iob 1.20 Matth. 26.65 but rent your hearts Let your hearts bee broken and contrite sorrow ye and lament and this doe so as your hearts may testifie with you that you bee sicke for sinne and agrieued in your hearts for that you haue grieued the almightie God and his holy spirite Ephes 4.30 For he is gracious and mercifull slow to anger and of great kindnes That is the Lord is indeede such a God as he hath long since described and declared himselfe to bee vnto his holy seruant Moses when hee desired to see his glorie and to know his maiestie he proclaimed made knowne himselfe first in these words Exo. 34.6 7 8. I will shew mercie to whom I will shew mercie and I will haue compassion on whom I will haue compassion And againe in these words The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and trueth reseruing mercie vnto thousands for giuing iniquitie and transgression and sinne c. God is first Chanun gracious that is one that giueth great gifts freely Secondly Rachun one that like a father hath bowels of mercie Thirdly Erek apajim one that is long winded very patient not soone offended Fourthly Rah chesed very bountifull or beneficiall That he may repent of this euill That is the Lord himselfe will not afflict you with warres other iudgements as he hath threatned if you * Al this is spoken to our capacitie comfort God is sayd in Scripture neuer to change alter or to repent of any decree his decrees are immutable Rom. 11.6 repent vnfainedly but he will embrace you as a father in his armes of mercie For as a father hath compassion on his children so hath the Lord compassion on them that feare him Psal 103. vers 13. This verse teacheth vs First that true repentance is no light change of minde opinion or iudgement onely no sayth the holy Prophet it must haue a deeper impression in the heart The heart must feele it and finde it as well as the minde and reason see it and knowe it for the heart must be rent and sicke that herein also wee may be * Rom 8.29 but when he is said to repent the meaning is that he changeth his menacings into blessings when his people are changed 1. Sam. 15.35 compare verse 11.29 c. conformed vnto the image of our Lorde and Sauiour Iesus Christ For his heart also was rent Ioh. 19.34 Neuer trust to any outward action if thou feelest no inward griefe nor change of minde 2. The way to conuert soules vnto God in miserie is by preaching the glad tidinges of Gods mercies in Iesus Christ Speake to men afflicted of iustice and iudgemēts the more they despaire and runne from God Psal 130.4 Mercie is with thee that thou maiest bee feared Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice vnto God Christ and Iohn began their Sermons of repentance with this argument Matth. 3.2 Repent for the kingdome of God is at hand 3. The inspeakeable loue and mercie of our heauenly father is here taught vs where he is sayd to repent when we repent There can bee no greater argument either to testifie his loue or to moue our affection Is not he a most gracious and blessed God that when wee poore forlome sinners repent and are grieued for displeasing him he repents also is agrieued that he hath beaten vs And is not that God full of bowels of mercie that when werepent leaue off to sinne he repents also and will cease to afflict vs We can no sooner mourne but he mournes Gods repentance and ours compared no sooner bee affected towards him but hee also is affected towards vs. Nay he affects vs before wee affect him and his affection is cause of our affection and his repentance cause of our repentance and our repentance but a signe of Gods repentance This the Prophet Ieremie also assureth vs that God is full of * A tender harted father can mourne and weepe euen when he beateth his children Ier. Lam. 3.32.33 ex animo heauines euen when he dooth chasten his people chap. 3.32 Though he send affiction yet will he haue compassion according to the multitude of his mercies for he doth not punish willingly So then wee see here a most comfortable doctrine that if we be truly humbled the Lord thē assuredly is minded to shew mercie for he first softeneth
prepareth and inlargeth our harts before we can be humbled so then where great loue humilitie and repentance is in vs the Lords great loue and grace went before in the pardoning of many sinnes Luk 7.47 So speaketh Christ Many sinnes * An argumēt from the consequent not frō the cause as the example following testifieth are forgiuen her for she loued much Vers 14. Who knoweth if he will returne and repent and leaue a blessing euen a meat offering and drinke offering vnto the Lord your God THis verse containeth the third argument Coherence to moue the Iewes to repentance and it is thus much in effect Whereas the Lord hath consumed your corne and cattel and so wasted your store that you haue not to maintaine the publique seruice of the Lord so that your Leuites be discouraged in the Lords seruice 2. Chro. 31.4 Mala. 3.8 Notwithstanding if you shall vnfainedly seeke the Lord by heartie repentance be well assured how hard so euer it may seeme vnto men the Lord shall powre his blessings vpon you Who knoweth if By this manner of speaking Sense the Hebrues doe not meane any doubting in the speaker but they signifie the difficultie to obtaine that which is spoken of by any naturall meanes as then it might seeme admirable and incredible that after the ground had bin so long wasted and dried vp they should receiue some fruites of the earth againe q. d. True it is sayth the Prophet man hath good cause to doubt So lift vp your hearts in wars and pestilence howsoeuer it seeme hard to men yet god will deliuer you saue you doe you good if you repent but lift vp your hearts aboue earthly meanes and looke vpon Gods mercies and holie promises if you repent hee is willing and able doubt not to doe you good The like phrase we haue Exod. 32.30 I will go vp to the Lord if I may pacifie him for your sinne that is your sinne is so horrible what man is there but must doubt to finde any fauour with God for you yet I trust because of his infinite mercies I shall be heard and that with much crying I shall obtaine some mercie for you Caleb speakes in like manner Iosh 14.12 and Ionathan 1. Sam. 14.6.7 And Peter to Simon Magus Act. 8. 22. A blessing for meat offring and drinke offring that is the Lord will powre vpon you such blessings as you haue neede of for his seruice For by meat offring c he meaneth all manner of sacrifices and rites which were commanded in the seruice of the olde Church see Numb 28. vers 5. Exod. 29.40 Leuit. 2.1 Exod. 16.36 q. d. Because of your famine the diuine seruice of the Lord prescribed in his law is ceased notwithstanding mourne and lament and humble your selues vnfainedly and the Lorde shall graunt you such blessings as you haue neede of for the vpholding and continuance of the Lords seruice This verse teacheth vs First what a hard matter it is to asswage the fire of Gods wrath when it once breaketh foorth when he strikes with famine warres or pestilence any sinfull people Surely in regard of our selues because we haue multiplied sinnes against him we haue cause to doubt he will neuer leaue vs till he hath consumed vs. But when we consider his promises his goodnes his Christ his rich mercies in Christ let vs not doubt but send foorth cryes mightily vnto him and assuredly wee shall finde grace and comfort if wee beleeue and repent Consider the generall and fearfull sinnes of the land and when the Lords wrath breaketh foorth into warres plague famine or pestilence who can looke for any thing but that the Lord should consume as hee hath done the rebels in former ages where the Lords couenant is broken the seales polluted and prophaned his wonderfull name blasphemed the holy Sabboths spent in the seruice of Sathan Bacchus and Venus and reserued by vncleane beasts The reuenger of the couenant is sent forth for these sinnes Leuit. 26.25 as the only time for drunkēnes gluttonie surfetting whoredomes and such like abominations Yet notwithstanding the Lord our God being that gracious God so slow to wrath so full of bowels of mercie as the Prophet hath before shewed let Gods people in their vnfained repentance bee well assured they shall finde fauour and grace with God Secondly here wee learne the chiefe care and desire of Gods people when they be truely humbled and conuerted vnto God namely how the seruice and pure worship of God may bee maintained For they are well assured this is the chiefe piller and stay of all their good state and welfare in this life and Gods speciall ordinance for their euerlasting saluation So soone as Asa was deliuered truly humbled and informed by Gods Prophet he reformed his kingdome and set vp the seruice of God 2. Chro. 15.1.2.3.4.5 2. King 22.19 23. When Iosias heart melted hauing heard that holy law read c. he reformed his kingdom and set vp the pure worship of God in the land Now the time is come vpon vs for to practise this holy doctrine of repentance which the Prophet hath hetherto commended vnto vs in this exhortation if we regarde it not note the time of our visitation certaine it is the greater shame and confusion is reserued for vs. Let vs not bee like the Atheists of Esaias time who when the Lord called them to fasting weeping and mourning gaue themselues to eating and drinking and feasting scorning his Prophets with let vs be merrie for to morrow we shall die Esay 22.12.13.14 And like to the brasen faced Atheists and rebels of Ieremies time of whom the Prophet complaineth in these words chap. 5. vers 3. 4. O Lord are not thine eyes vpon the trueth A dangerous signe if ther appeare no humiliation when god striketh Reue. 9 20. thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne Therefore I sayd surely they are poore they are foolish for they know not the way of the Lord nor the iudgement of their God Vers 15. Sound the trumpet in Sion sanctifie a fast call a * or Proclaime the daie appoynted Kiru gnatzarah Indicite festū retentionis Because the people were kept in and restrained this daie solemne assemblie HEre beginneth the second part of this text wherein as before is noted foure things are principally to bee considered First what preparation must goe before a generall fast Secondly what persons must bee assembled Thirdly what must be done when they bee assembled together Fourthly what blessings they must expect assuredly if they humble themselues and truely conuert vnto God First concerning our preparatiō vnto a generall fast wee learne in this verse foure speciall poynts be required 1. The day must be knowne and signified with sounding of a trumpet
9. ver 2. when they had fasted they that were of the seede of Israel were separated from their strange wiues and children The princes and rulers were chiefe in this trespas and yet for all their high and loftie lookes they stoope here Ezra 9.2 The like inquirie we finde Iosh 7 in Achans storie and must yeeld vnto the censures and punishments inflicted vpon them And this is taught vs also in the storie of Naboth for a generall fast being proclaymed vnder colour of holines and pietie that cursed Iezabel couered all her bloodie practises Naboth was then falsely accused vniustly condemned and cruelly stonied to death for blaspheming God and the King The reason of this diligent care for generall and speciall sinnes raigning among Gods people see Iosh 22. the whole chapter Againe the people of God vnder Nehemias in that great fast the chiefe of them of all their families did binde themselues by an oath and by a curse Nehe. 10.18.29.30 that both they and their families should keepe and obey the holy couenant of the Lorde Lastly because of the present necessitie and wants of Gods ministers they bound themselues by statutes * 1. Chro. 26.27.28 2. Chro. 31.3.4 as in Dauid and Hezechias time to giue and contribute an annual pension for the ministerie and seruice of the Lorde Gods Leuits ministers must be encouraged by all good meanes in the worke and seruice of the Lord. And thus farre wee haue shewed in a generall manner how the olde Churche and people of God in former ages were exercised when they assembled themselues for any speciall cause or causes in a publike fast Verse 18. Then the Lord will bee iealous ouer his land and spare his people The last branch of the second parte concerning the happie end of a general fast THis is the last braunch of the second part of this text wherein the Prophet sheweth what a happie end their fast should haue If they truely humble themselues as is before prescribed the Prophet assureth them that the Lord was neuer so ready to raine his plagues and iudgements as he will bee to power downe his blessings and mercies vpon them For he will be iealous ouer his land and spare his people Exod. 20.5.34.14 The Lordes iealousie is often mentioned in the olde Testament Deut. 5.9 Nahum 1.2 Zach. 8 2. What Iealosie is by this worde is not meant an ill humor of suspicion but an ardent and feruent affection and loue toward his Church It is a metaphor and a speech borrowed from the true loue of the husband towards the wife which is such as there is no affection on earth among men comparable vnto it The last of the Canticl verse 6. This loue of man and wife is compared to death for strength it will ouercome all difficulties and lettes to doe good vnto the wife yea death it selfe and iealousie is said to be as hard or cruell as the graue it will deuoure and destroye all enemies and can bee no more intreated then the graue or death it selfe The same is said of this affection in the husband for the offence or iniurie done to his wife in defiling his bed Salomon telleth vs he can neuer be appeased Iealousie is the rage of a man Pro. 6 34. therefore he will not spare in the day of vengeance This iealousie the Scripture ascribeth vnto God not that any such affections or passions bee in him but that it might expresse the greatnes of his loue towards vs Ephe. 5. which is such and so great that looke what is done to his Church whereof hee accounteth as of his beloued spouse he euer deemeth and taketh as done to himselfe This he testifieth by his Prophet Hee that toucheth you Zach. 2.8 toucheth the apple of mine eye If any man aske a reason of this the Lordes iealousie surely there is no cause of it in any one of the creatures nor in any thing which hath being without himselfe His owne goodnes is the cause of all his loue iealousie and mercie towards his Church for he found it blacke spotted and a polluted masse of sin but hee hath made it by the blood of his sonne Comely as the fruites of Kedar and bewtifull as the curtaines of Salomon Cant. 1. ver ◠The Lorde is euer iealous ouer his people first during their obedience to preserue them Zachary 2.8 saith the Psalmist * This ielousie hath deuoured in all ages of the world as with a strange fire the enemies of his church Touch not my people and doe my Prophets no harme and to consume their enemies Zach. 8.2 I was ielous for Zion in a great wrath 2. But when they backslide and transgresse his lawes his ielousie burnes like fire against them Exod. 20.5 he sayth he is a ielous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation c. And yet when this heate of ielousie flameth as it were in him he is ful of heauines and griefe This sayth the Prophet He punisheth not his people willingly but as a tender father he striketh with the hand but not with the heart he repenteth him of all the euill hee brings vpon his people full of bowels of mercie and compassion as is before shewed vers 13. Ob. But this fire of Gods ielousie in elder times burnt vp alwaies the refuse and baggage people idolaters Obiection Wherefore the Lord doth not so strike the grosse sinners of our times as in former ages adulterers Numb 25. blasphemers murmurers Numb 11.1 Psal 78.20.21 with famine warres and pestilence how is it that this holy fire among vs in these dayes deuoures such a number of sweete young plants and good trees bearing fruite most fauourie and comely branches in the garden and vineyard of the Lord and yet stand still those wicked plants and dead rotten and most vnsauorie stocks which the Lords hād hath neuer planted I meane in a word wherefore are the righteous afflicted and taken away and this fire of the Lord neuer toucheth so many monstrous blasphemers wicked Atheists prophane beasts adulterers theeues drunkards oppressors vsurers c Ans First I answer with Iob chap. 24. 1. that the times appoynted for all iudgements are hid by the almightie he knowes best when and how to strike and the wisest man cannot render a reason of his wayes Secondly I answer 1. Remember Lots wife Luke 17.32 we are not vnder the Gospel to look for the like temporall and particular iudgements as vnder the Law 2. If they heare not Moses and the prophets neither will they be perswaded c. Titus 2.10.11 1. Cor. 11.32 Heb. 2.3 now more fearfull is the state and condition of all such proude sinners because greater grace is offered vnto all men by the bright shining light and glorious Gospell of Iesus Christ Therefore sayth the Apostle How shall we escape if we neglect so great saluation 3. Lastly
their present miseries for it fareth with vs in our spiritual coÌ„bates with the flesh and the deuill as it doth with wrastlers in the world for among them we shall see often some one neere cast downe and yet in the ende giues his aduersarie the foyle So is it in the spirituall battaile Gods children may seeme cast downe when desperat speeches passe from them as we see in Dauid Psalm 77.10.22.1.2 and Jerem. 15.20 and * Qui escente ad tempus in ipso deitate sensibus carnis in horendo illo iudicio quod tum subibat penitus occupatis in illam petitionem eripuit Christ himselfe crieth bitterly in the agonies of death and yet in the end they tread downe sathan vnder feete Rom. 16.20 VVherefore we must take heede how we censure these as the manner of some is for albeit sathan the flesh rage and storme for a time et God giueth his children in death it selfe strength to triumph ouer them by Jesus Christ albeit this is not so comfortablie manifested at all times to our eyes in this present world Secondly we haue here in Job a singular president and direction for the gouernement of life so farre surpassing all other instructions as the practise of a most diuine and religious man of God can excell the morall precepts of the best learned men on earth Chap. 1. and 29. Thirdly the Apostle Saint James doth highly commended Iobs patience chapter 5. And surely whosoeuer shall well consider his condition and place his pietie and religion and so take a view of his most strange calamities hee shall see a man of inuincible courage and constancie and such a president for patience as could neuer be seene J suppose on earth excepting only in the sonne of God Iesus Christ. Arguments to demonstrate this briefely are these 1. Peter 2.19.20 First Saint Peter saith If when yee doe well and suffer wrong ye take it patiently this is acceptable to God What praise is it if when ye be buffeted for your faults you suffer it patiently Jf Job had been an euill man or of that common sort of indifferent men his patience had been commendable in such intolerable afflictions but beeing a man most rare for all piety and sinceritie an vnspotted seruant of the Lord one that gaue himselfe no rest in any suspition of sinne chapter 3. 26. his patience and courage must bee the more admirable in such extreame calamities Secondly Job was exceeding rich chapter 1. 2. 3. and chapter 29. last verse it were much if a poore man should so endure the heauie hand of God vpon him for poore men are more acquainted with the miseries of this life then the rich or if being an vpstart from beggerie to some highe pitche of dignitie he could bee content to bee debased brought to his lowe ebbe again But a man flowing in wealth in great honour and estimation in the worlde continually all his life time full of prosperity to bee thus cast downe all on a sodaine there must bee in such a one more then mans strength to holde him vp and to keepe him from desperation Iob stands with courage till they weaken his faith Jf we desire to know what wrought this courage constancie and patience in Job the Apostle answereth 2. Cor 3.5 We are not sufficient of our selues to thinke any thing and againe I am able to doe all thinges through the helpe of Christ which strengtheneth mee Phillip 4.13 There do conspire against Job as in a league sathan flesh friendes wife and all torment him yet his courage was inuincible Chap. 3. till Christ left him a little to see his owne frailtie and corruptions then seemeth he as quite broken for a time as a man forlorne and forsaken of God The last great plague I was greatly comforted with this booke of God and for that J iudged then as yet J doe that the euill Angels sent from God haue a speciall hand and working in the pestilence as in sundry other * CoÌ„sider these places Psal 78.49.50 psal 104 4. Luke 13.16 Math. 17.15 Mar. 5.25 incurable diseases and euils of this life warres famine c. For this cause then desiring to comfort others with the same comforts wherewith God comforted me J collected these obseruations and meditations following 2. Cor. 1.4 And now trusting that the Lord will giue them some blessing for the vse and comfort of his people I haue thought it good to annexe them on this manner as not impertinent to the former treatise of fasting The first part of this booke I haue commended to a right VVorshipfull Gentleman who loues the trueth and the protection of the trueth These two parts J recommend to you good Mistris St. nothing doubting of your fauourable acceptation J can no way requite your christian loue The most mercifull father so fill you with spirituall comfort as J desire to bee comforted in my most neede and worke in your heart the true sense and feeling of his sweete mercies by the holy Ghost and open the eyes of your minde yet more and more by faith to beholde the vnsearchable riches of his sonne Jesus Christ Amen Praye for mee the Lorde Christ blesse and keepe you and all yours Yours euer to vse in the Lord Christ Henry Holland The first Chapter of Job This chapâ— hath 4. â—cial parts The first part is from the 1. verse to the 6. verse and containeth a description and commeÌ„dation of this holie man teaching vs 1. What his countrie was the land of Vz in Idumea vers 1. 2. What his name Iob vers 1. 3. What his religion and pietie he was an vpright man and iust man one that feared God and eschewed euill vers 1. 4. What children he had they were 7. sonnes and three daughters vers 2. 5. What his possession was very great vers 3. 6. What a carefull and religious life he and his children liued vers 4. 5. The second part is from the 6. verse to the 12. verse containing two braunches where is shewed In the first place how al the Angels good and euil stand before the Lord to minister vnto him and to do him seruice vers 6. 7. In the second how there past a speech betweene the Lorde and Sathan concerning Iob where we are to note 1. How the Lord commendeth the religion and life of his seruant Iob vers 8. 2. How Sathan accuseth him with all his might ver 9. 10. 11. The third part beginneth at the 12. verse and endeth in the 19. verse coÌ„taining a commission granted by the Lord to SathaÌ„ against Iob and the executioÌ„ of it 1. The commission is set downe vers 12. 2. The execution followeth wherein is shewed how SathaÌ„ afflicted Iob in 4. special calamities 1. He robbeth him by theeues of all his oxen and asses vers 14. 15. 2. He destroyeth al his sheepe with fire froÌ„ heauen vers 16. 3. Hee stirreth vp theeues against him to take
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
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
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
all the congregation 3. When the congregation is gathered what is to be done 1. The people yōg and olde must vers 16.17 1. Mourne and weepe 2. They must fast 3. They must all assent in prayer with the priests 2. The priests must principally in this action 1. Weepe and mourne for Gods people 2. Pray earnestly for the Church of God 4. What good effect and happie issue this solemne fast humiliation of the faithful shal haue 1. The Lord will be carefull ielous ouer his people vers 18. 2. The L. wil spare his people and end their afflictions Ioel. chap. 2. vers 12. Therefore also now the Lorde saith turne you vnto mee with all your heart and with fasting and with weeping and with mourning THerfore also now As if the prophet said Sense I haue now taught you sufficiently the causes of your miserie first of that great dearth and famin which hath wasted al your store greatly weakned the whole land you haue heard that your sinnes were the cause of all that euil but you would not harken not beleeue Now I come againe the second time and I tel you how the Lord hath determined alreadie to bringe vpon you a merciles bloudie people Wherefore rent your hearts with sorrow for sinnes past and testifie your vnfained repentance by fasting weeping and mourning 1 This v. teacheth vs Doctrine how the holy prophets did carefully watch and obserue their times occasions and other circumstances when where and how they might best speake vnto a dead hearted people The wicked will not heare till their corrections come So did Azariah the prophet watch his time to call vpon Asa and all Iudah to reforme the church of God in their daies for when Asa had gotten a wonderfull victorie by Gods free grace mercie then Azariah moued by gods spirit spake these words The Lord is with you while you be with him 2. Chro. 15. v. 2 3 4 5. and if you seeke him he wil be found of you but if you forsake him he will forsake you then hee sheweth them their capitall sinnes Now for a long season Israell hath beene without the true God and without priest to teach and whithout lawe i. Looke vnto it O king and O ye people of Iudah The three speciall pillers of the Church and common-wealth you haue wanted for a long time the maine greate pillers of your common welth therefore no maruell though your kingdome were so in daunger of ruine and destruction 2. This v. teacheth vs that all the time the Lord threatneth vs til his iudgements be executed Passe not the acceptable time for that is dangerous now is the time when he speaketh by his holy word and chastisements Reuel 9.20 Esa 55.6 Hebr. 3.12.13 is the time wherein the Lord calleth vs to repentance and therefore most carefully to be regarded as the Lords acceptable time and as the daie wherein God offereth vnto vs saluation 2. Cor. 6.1.2 Es 49.8 3. This verse teacheth vs what true repentance is namely a conuersion vnto God with all the heart The Lord will not be serued by parts or by halfes but with all the hart the Lord wil not part stakes with the diuel the world the flesh no more thē with Baal he is God alone must haue the whole heart This is it the law commandeth and Christ requireth all the heart al the soule all our strength al our thoughts to loue worship and serue him Deut. 6.5 Luke 10.27 chap. 14.26 The holy spirit giues the good K. Iofias this cōmendation * The minde discourseth disputeth the soule desireth the heart lodgeth and embraceth c. 2. King 25.25 He turned to God with all his heart with al his soule with all his might according to al the lawe of Moses When we do God any seruice he would haue vs to doe it with such cheerefulnes as that no part of vs within or without sit idle we must thē straine all parts and speciallie these here mentioned the heart soule mind his great chambers wherein he doth erect and set vp his throne and kingdome 4. Wee be taught that fasting is an holy exercise very needefull and profitable to testifie our conuersion and repentance as is afore shewed 5. This verse teacheth vs how the holy saints testified also their vnfained repentance and conuersion vnto God by weeping and mourning and how that when they humbled themselues in their fasts priuate or publique they did expresse their vnfained sorrow for sinne by weeping and mourning And surely fasting will drawe vs to a more earnest searching fight and feeling of our owne vnworthines and so to a deeper sorrow and mourning for sinne for which cause the exercise which the other Euangelists call fasting Compare Mark 2.20 Luk. 5.35 Matth. 9.15 S. Matthew cals mourning Because that must leade vs vnto this We haue many notable examples and presidents of the saints Chap. 8.9.10 to teach vs how weeping mourning follow fasting The people in Nehemias time when they humbled themselues in fasting wept and mourned so exceedingly for their sinnes that the noble captaine by much intreating could not stay their weeping So the Leuites which preached in euerie congregation for the whole multitude was deuided into diuerse assemblies called vpon the people to cease weeping and mourning Verse 11. 1. Sam. 6.6 And in Samuels time the people fasting and mourning for their sinnes wept so much that they are saide to haue drawne whole buckers of water which the depth of their sorrow for their sinnes the anger of God against them had ministred We reade often of Dauids teares 2. Sam. 3.31.32 So likewise of Christes weeping Luke 19.41 Iohn 11. but of his laughter neuer 2. Kin. 8.12.11 Act. 20.30 Phil. 3.18 Hezekiah wept and mourned 2. King 20.1.2.3 so did Elisha to Hazael and Paul at Miletum because they did foresee the euils which were to come vpon the Church of God And Ioseph wept often being occasioned by his brethren Luk. 23.62 Luk. 7.38 Genesis 50.17 43.30.45.1.2.14 Peter in his conuersion wept bitterly and Maries teares were so many 2. Kin. 22.19 that she is sayd to haue washed Christs feete with weeping Iosias heart melted and wept before the Lord for his owne sinnes and the sins of his people And the Psalmist sweetely teacheth what ioy followeth all the crosses of the faithfull The teares of the faithfull haue a happie end if with ioynt hearts they weepe and mourne and cry vnto God Psalm 126. vers 5.6 They that sow in teares shall reape in ioy they went weeping and carried pretious seede but they shall returne with ioy and bring their sheaues And thus wee see how the faithfull can shed teares plentifully for good causes which assuredly are neuer lost on the groūd Psalm 56. ve 8. but bee registred with the Lord and preserued as in his bottels 1. Quest Doe the godly weepe for themselues
their faith confirmed and that so they might bee mutually comforted one by another This meeting was not in common Tauernes or Innes or Alehouses or in other places of resort with the prophane Edomites the people of the land but in their owne houses For albeit as yet they were young and as it seemes vnmarried yet had their father prouided them houses and such necessaries as did belong to their families as carefull was Iacob in this respect Gen. 30.30 as his words to Laban can testifie But now when shall I trauell for mine owne house also hee that prouideth not for his familie is worse then an Infidell and wee may procure things honest before hand the care which is forbidden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distracting and vexing care Matth. 7. These seuen sonnes did thus feast together 7. daies not 7. daies continuing or if they feasted a whole weeke certaine it is not euery weeke or euery month for we must not imagine that they gaue any such president of a luxurious life vnto others but certain times whē they thought best or had most cause of meeting for it is sayd that euery one kept his daye The modestie of the Virgines of elder ages no more but one day Lastly the sisters they came also to the same banquet from their fathers house as it is like they were virgines yet but withall modestie and shamefastnes they came being sent for and being called not before for so it became well their virginitie to bee sober modest and very watchfull ouer their waies Wherefore he mentioneth in the beginning of this booke the banketting of Iobes childrē 1. The holy spirite here speakes of this feasting and banquetting for these speciall causes First that wee might see the religious loue of Iobs children and by what meanes they desired to comfort and edifie one another Secondly that wee might also see and consider the religious care of Iob for them expressed in the verse following Thirdly that wee might obserue where and when Sathan murdered them it was in their feasting time that hee might turne Iobs great mirth by a sodaine desolation and destruction into the greater sorow If his sonnes had died in their beds by some continuing sicknes where he might haue seene some testimonie of their faith it would not haue so moued him sodaine deaths the best doe feare and the foolish think it a great argumēt of Gods great wrath as we may see both in this booke and Luk. 13.1.2.3.4.5 Lastly this banquetting is here touched that wee might note what men Sathan so murdered not Epicures * Sathan knew the wicked would soone take occasion to exclayme against righteous Iobs children nor hypocrites extortioners c. as Iobs friends thought but godly and religious persons 2. Note here the religious loue and happie consents of these good children mutually comforting one another No doubt they were no small ioy and comfort vnto their father Adam had but two sons the one murdered the other Noah had three sonnes one mocked his owne father and was accursed Abraham had two sonnes the one scorned and persecuted the other Isaac had two sonnes the one hated and desired to murder the other Iacob had twelue sonnes ten would haue murdered Ioseph and dispitefully sold him into a strange countrey Dauids children murdered one another and hee had great griefe and sorrowe by them all the elder despise the younger the younger enuie the elder If such holy men had such wicked children what maruell is it that our prophane parents breed and bring vp such a wicked generation 3. Feasting and banquetting is lawful vnto Gods people if that they keepe the rules appointed and follow the godly practise here set before vs by the holy spirit Abraham feasted at the weaning of Isaac Gen. 21.8 Isaac feasted Abimelech Gen. 26.30 Ioseph his brethren Gen. 43.31 Dauid Abner and his friends 2. Sam. 3.20 Salomon his seruants 1. King 5.15 Matthew feasted Christ and his Apostles Matthew 9. So did Simon the Pharisee Luk. 7. with others many Luk. 14. Vers 5. And when the daies of their banquetting were gone about Iob sent and sanctified them and hee rose vp earlie in the morning and offered burnt offeringes according to the number of them al for Iob sayd it may be that my sonnes haue sinned and * Heb. blessed Or thought euill or spoken euill blasphemed GOD in their hearts THis verse giueth vs to see some part of the practise of Iobs life in the wise and godly gouernment of his familie thereby to teach vs that his life well agreed with his faith and profession and iustly deserued the former commendation vers 1. This verse laieth before our eyes the religious care of Iob for the gouernment of his children where these pointes are to be cōsidered 1. When Iob sacrificed for his children When the daies of banquetting were gone about earlie in the morning 2. How his children were prepared for the sacrifice hee gaue charge they should prepare and sanctifie themselues 3. What sacrifice he offered Burnt offrings according to the number of them all 4. What reason moued him so to sacrifice he feared lest they had sinned in their feasting 5. How often did Iob so all those times in the yere when they banquetted And when the daies of their banquetting were gone about Vaikadshem Exod. 19.13.14 supra pag. that is when the 7. daies of their feasting was past for the 7. brethren did feast euery one his day vers 3. therfore here wee must vnderstand 7. daies whether 7. daies continued or some intermission between the feast of each brother it is vncertaine Iob sent and sanctified them that is he sent a messenger vnto them to charge them to sanctifie to wash and purifie them selues and so to prepare themselues by prayer c. against their day of meeting to sacrifice The word here vsed signifieth to prepare as Numb 11.18 but I vnderstand it here as it is vsed Exod. 19.10.14 vers where wee see their sanctification and preparation to heare the Lord speake contained their purification and their abstinence from the mariage bed as the Apostle also doth exhort in the like occasion 1. Cor. 7.4.5.6 And no doubt with all these outward things they were to pray instantly Eccles 4.17 that they might be fit to appeare in Gods presence for his most holy worship and seruice And hee rose vp earlie in the morning The morning is a pretious time for all actions The morning a precious time for al good actions and specially for Gods worship and seruice and so commended by Gods spirite vnto vs Psalm 5 3.55 17.59 16.90 14. Iob was very carefull concerning his children he would let passe no time when their feast was ended but very earlie he sought the Lord that God might be pacified if that by any meanes in thought word or deed they had offended him in that dangerous and loose time of feasting And hee offered burnt offrings according to
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