thou wilt receiue me to grace in my redeemer chap. 19.25 Iesus Christ Fewe were Iobs sinnes in comparison of our daily and most dangerous downfalles Chap. 1.5 Chap. 3.25 for he gaue himselfe no rest peace or quietnes watching ouer himselfe and his familie so carefull was he to please God If Iob therefore for those few sinnes committed in great agonies and passions of bodie and soule doth so abhorre himselfe and cast himselfe downe in fasting and mourning at Gods feete accounting himselfe but dust and ashes what must wee doe for our negligences and ignorances for our continuall sinnes generall and speciall knowne and vnknowne but euer desire to see and know our sinnes that we may the sooner abhorre our sinnes and our selues for our sinnes that wee may cite our selues accuse conuince and condemne our selues and pronounce sentence against our selues so iudging our selues we shall not be iudged 1. Cor. 11.29.30.31 So abhorring our selues for our sinnes wee shall bee beloued and blessed of God in his Christ Learne therefore of Iob how to confesse thy sinnes and to abhorre thy selfe in vnfained repentance no knowledge of God no knowledge of sinne no sight of sinne no sorrow for sinne no sorrow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no pardon can bee graunted no pardon graunted the seale is denied Therefore desire to see thy sinnes and so to abhorre thy selfe c. This example neerely concerneth such as in any extremities specially in grieuous diseases and maludies of bodie as the pestilence or pestilentiall feuers conuulsions and the like or in troubles of minde whatsoeuer haue spoken idly furiously and impiously of God in any manner let them here learne of Iob when GOD shall restore them to health againe how to abhorre themselues and their sinnes in fasting and mourning So cast downe thy selfe and be well assured God shall aduance thee Quo frequentior est lucta c. The more wrastlings we haue with Sathan with our owne corruptions and with temptations hoc frequētior esse debet abstinētia the oftner must we vse this holy abstinence Bulling Matth. 6. Requiritur a itiunantibus mortificatio carnis sine qua impium est ieiunium Mortification of the flesh must be one end of our fasting otherwise our fast is an vngodly fast Gualt in Esai hom 164. And for this cause fasted Dauid often and the Prophets Psal 109.24.69.11 and the Apostles 2. Cor. 6.6 Cornelius Act. 10. I conclude therefore The same reasons and occasions which moued the religious fathers to exercise themselues in priuat or publique fast may and must moue vs to fast also But they fasted for testification and increase of vnfained repentance Therefore so may and must we doe in like manner A third cause of priuat fasting the cure and comfort of the sicke Thirdly I finde that the holy seruants of God as when they would be the more humble and deuout in prayer for themselues to preuent or remoue any calamities they gaue themselues to fasting so also when their brethren were in like dangers they prepared themselues to cry vnto God for them in a religious abstinence The holy man of God Dauid fasted for his enemies when they were sicke and prayed right humbly that God would giue them repentance vnto life 2. Tim. 2.25.26 Psal 35.13 how much more then did hee performe this duetie for his good brethren in the like occasion For we be commanded of God to cherish this Christian sympathie in our hearts Rom. 12.15.16 Weepe with thē that weep be of like affectiō one towards another And the sicke wee bee commanded to haue in speciall regard and to consider of them as if wee were in their case for the time present Iames 5. Psalm 41.1.2.3 Blessed is he that iudgeth wisely of the poore The visitation of the sicke c. The Lord will strengthen him vpon the bed of his sorrowe thou hast turned all his bed in his sicknes For this cause againe we haue a notable example of ancient record in Gods booke in Iobs friends of whom it is written First that they agreed together as good friends and louing brethren to come to lament with Iob and to comfort him chap. 2. vers 11. Secondly when they came to that place whether because of smell or infection or both it is vncertaine standing a farre off they lift vp their voyces and wept vers 12. Thirdly they humbled themselues before God in fasting and prayer for him seauen daies and nights vers 13. In this example we may note what wee are bound to doe in the visitation of the sicke and in comforting our brethren in their afflictions First then consider of their loue this was great that being such great mē for learning wealth The loue of Iobs friends yet they come to cōfort a man in miserie This dutie the Lord commandeth Iames 5. that we performe to all men Is any sicke and God promiseth his mercie and fauour to such Psal 41. Great must bee our loue to all men but our bowels must bee full of brotherly affection to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.7 Secondly consider their agreementt in faith and loue and good affection vers 12. to performe this duetie This also is required in such as will receiue a blessing by fasting prayer and conference with the sicke It is euer to bee wished that the faithfull Be like minded one towards another according to Christ Jesus that with one mind and one mouth they may praise God euen the father of our Lord Iesus Christ Rom. 15.5.6 For the Lords promise is sure and certaine to such well agreeing brethren If two of you shall agree on earth vpon any thing whatsoeuer they shal desire it shall be giuen you of my father which is in heauen For where * Vbi tres ibi ecclesia est licet laici Tertul. de exhort cast two or three are gathered together in my name there am I in the middest of you Matth. 18.19.20 For this agreement wee finde the faithfull in the Primitiue Church commended in many places in the storie of the Acts When the day of Penticost was come they were all with one accord in one place Act. 2.1 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued daily with one * accord in the temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 46. And of their sweete prayer which was foorthwith heard and graunted Act. 4.24 It is sayd they lift vp their voyces with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 32. that the multitude of them which beleeued were of one heart and of one soule That is of one minde will and affection It were to be wished alwaies that we proceede by one rule and that wee should minde one thing Phil. 3. vers 16. But for that few bee come to this perfection the weaker must varie in iudgement often therefore the strong must beare with the
bodies all moue and change place So the spirits also are truly sayd to goe and come from place to place as they be sent and called for by the Lord to execute any thing But in this place this verbe of mouing as that of standing which followeth are vsed familiarly the Lord speaking to our capacitie because we be weake and vnable to conceiue otherwise of spirituall things For the trueth is this there is no comming vnto God by motion but when the Angels are said to come vnto him and stand before him thereby is meant they serue him and attend vpon him He hath no such need to call them to any conuent or assemblie they are alwaies in his presence where euer they bee and hee can informe them concerning his will and the execution thereof at all times And yet it is not to be doubted he doth assemble them when where it pleaseth him That they might stand By this standing before the Lord is meant the readines of the holy Angels to execute the Lords will and to performe all duties imposed by the Lord vpon them Their redines to obey the Lord their true obedience is notably commended Psal 103. v. 20. Praise the Lord his Angels that excell in strength that doe his commandement in obeying the voyce of his word The Lord hath no neede of their seruice as princes and great men haue on earth but by their seruice hee would teach vs what is the inuisible power glorie wisedome and maiestie of our God on whom such glorious and mightie creatures as the Angels are doe continually attend And Sathan also came among them That is like as the holy Angels they stand goe and come to serue the Lord in their places and all they serue him cheerefully in doing his wil So Sathan also and wicked spirits they are drawne albeit against their wil to the Lords presence to serue and obey him in the execution of such things as the Lord shall please to giue them in charge to doe And their seruice is here signified by Sathans comming into Gods * He is saide cap 2. ver 1. to come to stād that is to waite as it were before God Epe 6. Iud. ver 6. presence not that wicked spirits haue any accesse to the highest heauens for the Scripture sayth they be in this world and in hell onely and chayned wheresoeuer they goe as Saint Iude speaketh And like as the Lord is comfortably present by his good spirit here on earth with his people but in great terrors often with the wicked so is it with good and euill Angels his presence and power is most comfortable vnto the good Angels but his face is terrible vnto Sathan for the Lord curbs him chaynes him and limits him wheresoeuer he goes And whereas one spirit is here onely named in the singular number by this name Sathan This manner of speaking is vsed not that wee should deeme that there are but few for no man is said to be possessed of a legion but that we might vnderstand how that wicked spirits haue as it were their kingdome and haue so conspired together against God and man and that they haue as it were one their chiefe Prince and Lord called therefore the God of the world 2. Cor. 4.4 the prince of the world c. Eph. 2.2 This word here and elsewhere signifieth a sworne enemie and a speciall aduersarie and so hee is to Christ and his members as here in speciall we see against Iob. Gen. 3.15 And this was euer taught the people of God from the beginning This verse teacheth vs first Doctrine that nothing commeth to passe here below vpon earth whether for the good of the godly or punishment of the wicked but it is decreed first in heauen aboue And here wee see how the Lord in his good time doth manifest his decrees concerning all and euery one of his workes vnto men and Angels as it pleaseth him when he vseth their seruice for the execution of his will Let vs not bee dismayed with the strange euents of this life howsoeuer they fall out yet are they not gouerned by chance or fortune or constellation c but by the most admirable decree and hand of our God This did not Iob and his friends so well consider as they should haue done 2. Wee learne that the prouidence of our God is not tyed to any secondary causes the heauens the Angels good and euill and all inferiour creatures they doe all serue and obey him and he committeth not the care of any particular thing no not of the basest and vilest creature vnto any one of them 3. Wee haue here a good argument of the almightie power and glorious empire of our God who hath thus all Angels good and euill in subiection vnto him They haue no authoritie nor power to effect any thing good or euill in this present world 1. Kin. 21.27 but by him and from him 4. We learne here that the Lord whether he vse good or euill Angels as his instruments for they all serue him yet all his workes are good and wee ought euer with patience to expect the good end of them 5. This verse and all the verses going before haue a speciall relation to the euents following both specially in these two mentioned chapters Coherence and generally to all things storied in this whole booke 1. The first verse sheweth the cause of Iobs courage and constancie mentioned vers 20 21 22. and chap. 2. 10. he did stand fast because he was a sound man a righteous man fearing God and eschewing euill 2. The 2. and 4. verse speake of his religious children and haue relation to the 19. vers where mention is made of their sudden destruction by Sathan to breake Iobs heart 3. The 3. verse mentioneth his substance that we might also consider well of his wonderfull losses mentioned vers 13 14 15 16 17 18. 4. The 4. and 5. haue relation to the 13. wherein is shewed what time Sathan came in the first conflict against Iob the day of their feasting 5. This 6. and the rest following to the 12. are layd before vs purposely by the holie spirit that wee might consider how Sathan receiued his commission and authoritie from God before he could doe any hurt vnto him or his as after shall appeare 6. Where the good Angels are called the sonnes of God I learne 3. things 1. They are vnder God they haue no absolute authoritie of their owne 2. They are most faithful and obedient vnto him 3. They loue vs deerely as brethren Vers 7. Then the Lord said vnto Sathan whence commest thou and Sathan answered the Lord saying from compassing the earth to and fro and from walking in it This verse containes 1. A question Sathan whence commest thou 2. An answer From compassing the earth c. WE may not thinke that there past such a familiar speech betweene the Lord and that vncleane spirit for the Lord as he needeth
he will aduance vs into his kingdome in heauen Luke 12.32 Rom. 8.15 Ephes 4.30 Wherefore assuredly he careth for prouideth and preserueth vs on earth 5. The last argument is the experience of the Saintes Psal 34. verse 8.9.10 Tast and see how gracious the Lord is blessed is the man that trusteth in him feare the Lorde ye his saints for nothing wanteth to them that feare him the lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Againe I haue neuer seene the righteous forsakē nor his seed begging their dread 3. We learne here againe of Sathan speaking of Gods prouidence Thou hast blessed the worke of his hands how the Lord blesseth the honest and lawfull trades * No say the atheists and worldlings riches come by fortune by chance Sathan denieth that affirming that riches be Gods good blessings Sathā more religious thē his instruments Sathan saith they come by laboure Ergo he condemneth slothfulnes vocations faculties and all the good labours of the faithfull in their seuerall places and conditions whatsoeuer This is it the Psalmist speaketh Psal 128.1.2.3 Blessed is the man that feareth the Lord and walketh in his wayes yea when thou eatest the labours of thine hands thou shalt be blessed and it shall be well with thee There is no blessing promised to idlenes but to the labour of the faithfull remember Saint Pauls charge 2. Thes 3.10 We warned you that if there were any that would not worke that he should not eat Adam the first man was appointed to labour Gen. 4.2 Gen. 47.3 and so hee did with both his sonnes to the one hee commended husbandrie to the other a shepheardes life and so liued their posteritie which followed in many ages after them 4. Wee see here that the Lorde graunteth not onely to the wicked freely the blessings of this life in abundance Psalm 73. Iob 21.18 but also to the righteous their cup otherwhiles runneth ouer Psalm 23.4.5 God increaseth their substance and store exceedingly as wee may see in Abraham Lot Isaac Iacob Dauid Salomon 1. Tim. 4.7.8 For godlines hath the promise both of this life present and of that which is to come Deut. 32.15 But as for the wicked howsoeuer the Lorde fatteth them with his hid treasure yet the Psalmist assureth vs their portion is in this life onely Psalm 17. And therefore both Iob and Dauid tremble and feare when they consider Gods present blessings multiplied vpon the godlesse people and yet their terrible end which followeth not long after Iob 21.6.18 Psalm 37.15.16.17 Vers 11. But stretch out now thine hand and * Smite all touch all that he hath to see if hee will not * Heb. blesse thee blaspheme thee to thy face THis is the last argument whereby Sathan laboureth to proue Iob an hypocrite and to moue the Lord to smite him with some sharpe and bitter afflictions Hee that blasphemeth against God vnder the crosse is an hypocrite Sathans last sophistraction against Iob. Iob will blaspheme vnder the crosse Ergo Iob is an hypocrite The first part of this reason is not generally true Math. 26.71 Mar. 14.69 70. for Peter came to this when Sathan wounded him but yet was he no hypocrite The minor or second part is but Sathans supposition therefore the conclusion is false But stretch out now thine hand That is vse now some speciall meanes against him or send mee as thine hand or instrument to afflict Iob in his body or goodes q. d. If I be sent from thee against him Sathan his vassals are instruments of Gods prouidence So Dauid calles theaff lictions which be vpon him Gods hand and so Samuell 1. Sam. 5.7 7.13 Iudge 2.15 1. Sam. 18.10 I shall preuaile and I shall worke with efficacie 2. Thess 2.11 but otherwise whatsoeuer I attempt against him is in vaine wherefore sende me now as thy sergeant to arrest him In this respect also Nabuchadnezzar is called Gods seruaunt Ierem. 43.10 and chap. 25. 9. And Cyrus his shephearde Esay 44.28 and other enemies of his Church and people Gods rod axes and hammers c. and the euill spirit is called the spirit of God because he was sent from God And touch all that he hath That is giue mee leaue to smite all that he hath on euery side or seale me a commission that I may proceede effectually against him giue me leaue to amaze him to take from him all his riches all his sheepe all his camels all his oxen all his asses and all his substance To see if he will not blaspheme That is I doubt not I am well assured The like phrase is twise vsed in one chapter 1. King 20.23 25 verse Im lo If not let vs fight with them in the plaine to see if we shall not be stronger then they q. d. doubtlesse wee shal be stronger Againe some curse or imprecation is to bee supplied and vnderstood in this and the like phrases as thus God doe so and so to me if he will not blaspheme thee to thy face Barack Blesse that is blaspheme in a contrary sense as before verse 5. Ephes 4.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This worde doth signifie all manner of reproch or euill speaking whereby we doe hurt or disgrace the name of God or men it is vsed Math. 9 15.19 Ephes 4.31 Tit. 3.2 Paul sayth he was a blasphemer albeit he spake euill of Christ Iesus ignorantly 1. Tim. 1.13 here Sathā meanes that Iob shall in heate and anger against God blaspheme and speake euill of Gods power wisedome goodnes To thy face That is publikely openly and boldly without any feare of thy presence the like see Exod 20. 3. Gen. 10 9.6.11 Sathā desireth two things principally 1. to blaspheme God 2. to destroy man 1. In this verse Sathan sheweth himselfe vnto vs in his colours and how hee burneth in malice against God and man For here he pointeth at two speciall things which he most desireth first the affliction and miserie of man as here of Iob secondly the blaspheming and dishonoring of the great and wonderfull name of God 2. Againe here wee see by Sathans owne wordes that God hath not onely a bare permission in this and the like actions for Sathan desireth not onely that God would permit but that the Lord would send him with a speciall commission to command and to vse the creatures * 2. Thes 2.11 So is it saide that an euill spirite sent of God came vpon Saul 1. Sam 18.10 2.5 16.10 Vnus idemque spiritus domini appellatures malus Gregor in 1. Iob. effectually against Iob. Thus the Lord both can and doth worke by euill instruments and by Sathan himselfe to the praise of his wisedome power and iustice hee can bring light out of darknes We must not then vse any adiurations or coniutations or exorcismes against wicked spirits but
his answers Mine houre is not yet come And Ioh. Reu. vers 3. Ye shall haue tribulation ten daies chap. 12. 6. The church must bee fed in the wildernesse a thousand two hundreth and threescore dayes 3 Looke not to sleepe quietly after the first conquest or victorie had against Sathan He must be let loose often against thee and the next time hee comes with greater strength For this cause thou must not giue thy selfe to any slothfulnes after temptations but to greater watchfulnes prayer meditations c. that thou maist be more fresh better prouided against new assaults * Such as make them nests in this life looke for no crosses and when they come cannot beate them I saide in my prosperitie I shal neuer be moued But be strong cōforted for here thou seest thy God eyes all thy combats and the heauenly father hath giuen vs a free gift vnto Iesus Christ we cannot bee lost for he is a strong and faithfull keeper Onely let vs watch in prayer fasting and godly meditations * A bad signe when men after the crosse are not more watchfull then before they were Ioh. 10.29 when daungerous assaults of Sathan come neere vs. 1 In this second and third verse the Lord lets vs yet further see our enemies the wicked spirits And how that much like their instruments they either speake against their conscience and knowledge as before wee heard in the accusation of Iob or els they dissemble as here we see For when the Lord would take accounts in speciall manner for the execution of his first commission whether Sathan preuailed against Iob and therfore purposely asketh of his comming in the first question Whence commest thou commest thou not from Iob what canst thou doe what are not my words true art not thou a lyer confounded He giues a generall answer againe as before and comes not to the thesis or question in hand till hee is prouoked in speciall manner so to doe For this cause in the second place the Lorde driues him to answer directly to the question as before 2 Here againe wee are to obserue how the Lord delights to commend his righteous seruants euen to Sathans face Psal 147.11 The Lord delights in them which feare him and attend vpon his mercie * Sathan is galled and greened in nothinge so much as to see Gods people prosper and proceed in Gods pure worshippe The Lord delights to commend his seruants And what the commendation is Iob is a sound man righteous c. as before chap. 1. 8. First a sound man admit a man haue all vertues yet if he haue a false heart and wicked vncleane conscience albeit all the world clap their hands in his commendation yet is he but dung and filthines before God 2. A righteous man not boasting of inward sinceritie which hath not the warrant and witnes of a good conuersation and righteous life 3. Fearing GOD not onely a righteous iustitiarie blameles before men c. for a number thinke themselues as angels if they can boast of this albeit they be farre from the knowledge and furthest off all men from the practise of the pure worship of God Iob is sayd therefore to feare God truely that is to worship God sincerely and deuoutly albeit all the countrey went a whoring after false gods 4. He eschewed euill he carefully auoyded all occasions and shadowes or appearances of sinne 1 Thes 5. like as when we smell a stinke wee turne away our face incontinently so did Iob. 5. Lastly hee perseuered constant and faithfull vnder the crosse an especiall signe of grace and of the presence of Christ Philip. 4.13 For the holy Spirit testifieth If thou bee faint in the day of aduersitie Pro. 24.10 thy strength is small 3. When the Lorde here speaketh that he was moued by Sathan to yeelde to his former commission wee haue before cap. 1. vers 12. shewed how the Lord had decreed and purposed the same before Sathā came in his presence howsoeuer he seem as it were to yeeld vnto his accusatiōs and to hearken to his calumniations against Iob. Sathan moued the Lord that is true but his motiues were not of force to bring the Lord to his conclusion The Lord was moued before Sathan came in presence as wee sawe before 4. Wee are to note here againe how the Lord calleth the former euill vpon Iob his owne worke he sayth it was hee that deuoured his substance c. so speakes Iob himselfe The Lord taketh away and yet we know the wicked impes of the deuill and that tempest and fire consumed all Wherefore let vs here learne againe and againe to fasten our eyes vpon the Lord he doth all things in heauen and earth And howsoeuer things seeme to vs to fall out accidentally yet the Lord still abideth in the sterne * The Lord God leadeth vs into temptation as he did his own sonne Iesus Christ Mate 4.1 Lu. 4. and it is he which deliuereth vs from euill gouerneth all things in heauen and earth let the instruments be what may be and intend what they list yet God in the end will turne all to the good of his elect 5. The Lord telleth the deuill to confound him al that euer he hath done is in vaine He hath sweat much to obtaine the commission next in the execution of it c. But al his labour is lost he cannot bring Iob to ioyne in league with him to renounce his God blaspheme c. all his labour is lost Verse 4. And Sathan answered the Lord and sayd skin for skin and all that euer a man hath will a man giue for his life Verse 5. But stretch out now thine hand and touch his bones and his flesh * Let me vndergoe any Curse to see if hee will not blaspheme thee to thy face These two verses containe Sathans aunswere vnto the Lorde wherein hee laboreth with more new reasons for a new commission 1. Arg. An hypocrite will freely giue all that hee hath to saue his lite to saue his skinne as the prouerbe is that he may lie in a whole skinne Iob is an hypocrite Ergo Iob will bee content to lose all to saue c. as the prouerbe is 2. Arg. Is from a kind of abiuration cursing c. If thou touch his bones c. if then hee blaspheme not let me vndergoe the curse wherefore now grant once again I may proceede against him to search him and to discouer his hypocrisie Skinne for skinne Guor begnad gnor This was an vsuall prouerbe and signifieth no doubt that a man would giue the deerest thing he hath to saue his life yea a man would bee glad if the euil come neere our bodies to leese some part of the skinne which may be best spared to saue the rest and so the life A man would hazard to beare a great blowe on his arme legge or thigh rather then on his head wee euer care for
the citie ascribe this great victorie to their fasting But to passe by these Pagans and to come vnto the Church for this corruption crept also into it euen from the beginning Esay 58. Zach. 7. ca. 8. Philo. Ioseph In the dayes of the Prophets it was thought a seruice which might highly commend a man with God In the dayes of Christ the Essees and Pharisees did farre exceede the former ages in the abuse of fasting And to come vnto the Gospel Superstition in time did so gather strength where light was quenched that all the pure worship of God was at last quite thrust out of Church doores The yeare of Christ 220. Anno. 220. the Montanists began to be very superstitious in the abuse of fasting and to set vp wil-worship as appeares with Tertullian in a whole treatise of fasting for herein he doth Montanize daungerously Tertul. de â—iunio for following their very words and phrases he sayth Fasting is a meanes to purge vs from sinne and death an expiation and satisfaction for sinne and a meanes to reconcile vs vnto God Anno. 280. August contrae Faustum lib. 6. cap. 5. lib. 30. cap. 5. Anno. 360. After these the Manichees followed commanding and teaching men to abstaine from all flesh egges wine c. Then were spread abroade into many parts of the world the monasticall lawes and rites of fasting which first began in Egypt and from thence came into Syria and by meanes of Eustathius crept into Armenia afterwards by Basill into Greece Basil Nazianzen did weaken them selues to much with fasting and of Ambrose into Italy About this time Basill began to exhort mightily vnto fasting and yet were no lawes made to binde consciences But Epiphanius anon after made Bishop of Cyprus began not onely to exhort but also to commande lawes and the times of fasting c. as constitutions and traditions apostolicall cleane contrary to the doctrine custome and libertie of the old Church Sociates story is to be noted as appeareth with Socrates lib. 5. cap. 21. For there was no Scripture or lawe written by the Apostles sayth Socrates concerning fasting And Chrysostome counts fasting a thing indifferent Chrysostom homil 4. ad populum Antioch his very words are these Sunt quidam ciborum inter se c. Many striue about meates so let vs striue and endeuour to take away this custome of swearing sayth he and these wicked othes which men rap out so thicke amongst vs. This is better then all fasting The care and time wee spend about abstinence from meates let vs spend in learning and labouring to abstaine from swearing For it is madnes sayth he lightly to regard things forbidden and to striue about things Ieiunium est adâ—aphoron Nos concessis abstinentes prohibita audemus indiffereÌ„t We be not forbidden to eate but we be to sweare c. If the holy writers had well considered those words of the Apostle Chrysost homil in Math. 47. ieâ—untum in choro virtutuÌ„ extremuÌ„ certe sortitur locum bodily labour profits little but pietie is profitable vnto all things they would not so lightly haue fallen into those high and hyperbolicall commendations of fasting which afterwards gaue such occasion to Antichrist to abuse this exercise in the Church of God For when the man of sinne came to sit as generall and vniuersall Bishop in the seate of pestilence then were strong lawes made to binde consciences The Popes schoolemen did preach and write that fasting was a worke to purchase and merite grace August complaineth much against the like in his time Epist 119. what would he haue done if he had seene the the ages folowing pardon of sinnes reconciliation with God and a speciall worke to purchase heauen marueilous effectuall and profitable for the quicke and dead I speake their owne words as after shall appeare Thus then thou seest Christian reader what an argument this is which I vndertake to commend vnto the Church of God I know it requires more strength and time then I haue or can haue any Notwithstanding I was thus moued and imboldened to publish this small treatise First for that I finde but few to haue done any thing in this manner in english of this argument I haue written therefore that the ignorant might better know and more practise fasting trusting that the Lord will in time supply what here is wanting Next my desire is to stirre vp the faithfull people of God because of some dangers threatned these times against vs by prayer and fasting to begge a generall pardon of sins and christian courage for prince and people and our whole armie to fight the Lords battels And to stop the mouthes of Machiuelists Com. lib. 2. cap. 2. Ier. 38 4. 2. Thes 2.11 which are not ashamed to say that preaching prayer and fasting be meanes to cast downe discourage and to make a people faint hearted And this doe fooles beleeue because they neither beleeue nor loue the trueth But the spirit of God speaketh the contrary testifying vnto vs of the courage and good successe of Ioshua Dauid Iehoshaphat Ezra Nehemias after prayer and fasting Lastly I was moued hereunto by the spitefull speeches and writings of our common aduersaries who falsely accusing our profession cry in the eares of the simple and publish in their bookes that wee count Rhems T. Acts. 13. cap. annot Num. 3. fasting but a morall and Christian temperance That fasting is a matter of policie we neuer held but that abstineÌ„ce from fleshe may be commanded for policies sake we confesse a fasting from sinne c. And yet a more manifest calumniation Luke cap. 2. Rhe. T. annot Num. 17. The heretikes count fasting say they but a matter of policie To answer these accusers First I say vpon mature and deliberat consideration and for good policie doe the lawes of this kingdome commende an abstinence from flesh for some dayes in the weeke c. For maintenance of nauigation for breeding and increase of cattell 5. Eliz. cap. 5 title certaine politique constitutions made for maintenance of the nauie and that the trade of fishing and fish markets might be continued in our land as by the very words of the statute may appeare Be it further enacted by the authoritie aforesayd for the benefit and commodities of this Realme to grow aswel in maintenance of the Nauie as in sparing and increase of flesh victuall in this realme c. that it shall not bee lawfull for any person or persons within this realme to eate any flesh vpon any dayes now vsually obserued as fish dayes vpon paine that euery person offending herein shall forfeite 3. pounds for euery time he or they shall offend or els suffer 3. moneths close imprisonment without baile or mainprise To this order is yet further added a good caution as followeth And because no manner of person shall misiudge of the intent of this statute limiting orders to eate fish and to forbeare eating of flesh but that the same is purposely
the religious care of our good Prince and gouernours partly to stop the mouthes of aduersaries which perswade men that wee despise fasting partly to stirre vp Gods faithfull people of all degrees Anno 1588. to renue their zeale in the true profession of the Gospell And to conclude we haue seene some yeares past 1593. a comfortable experience of Gods blessing vpon the priuate and publike fastings and prayers of Gods people in the land Wherefore let vs in assurance of faith draw neere vnto God humbly cast downe our solues againe in prayer fasting to coÌ„fute aduersaries slaÌ„ders to euert enemies practises to the glorie of God protection and deliuerance of his Church confirmation of our owne faith soules and consciences by and through Iesus Christ to whom with the Father and most holy spirit three distinct persons one inuisible euerliuing and euerlasting God be all praise for euer Amen Thine in the Lord Christ Iesu Henry Holland ⧠The Christian exercise of fasting according to the Scriptures Matth. 6. vers 16.17.18 16 Moreouer when ye fast looke not sowre as the hypocrits for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward 17 But when thou fastest anoynt thine head and wash thy face 18 That thou seeme not vnto men to fast but vnto thy Father which is in secret and thy Father which seeth in secret will reward thee openly OVr blessed Lord and Master Iesus Christ hath knit together in the first part of this chapter 3. speciall poynts which cannot well be seuered Almes Prayer and Fasting For by fasting we giue wings to our own prayers by almes we cause the loynes of the poore Iob. 31.19.20 if their hearts can not to blesse vs to pray with vs and to speake to God for vs. The Pharisies abused all these three good exercises in a spirituall pride and ostentation Therefore our Sauiour Christ teacheth vs first for almes how to auoyd the pharisaicall vainglorie and how to please our heauenly father vers 1. 2. 3. 4. Secondly for prayer how to auoyd the ambition of the Pharisies and how to please our heauenly father vers 5. and 15. Thirdly for fasting how to renounce their hypocrisie and how to please the heauenly father vers 16. 17. 18. In these 3. ver I note two things 1. A dehortatioÌ„ froÌ„ the abuse of fasting this hath 2. branches vers 16. 1. The description of an hypocrites fast by 3. markes 1. They looke sowrely 2. They disfigure their faces 3. They desire to bee seene of men 2. The confirmation of the dehortatioÌ„ or a testificatioÌ„ of Christs dislike 1. By Christs vsuall oth or asseueration Verely I say vnto you 2. No reward of GOD but shame 2. An exhortation to the right vse of fasting vers 17. 18. containing two poynts 1. A demoÌ„stratioÌ„ of the simplicitie of a true fast by 2. argumeÌ„ts 1. Of adiuncts vers 17. 1. Anointing the head 2. Washing the face 2. End vers 18. that thou maist appeare to God to fast not to men 2. A confirmation 1. From the good reward following vers 18. 2. By answering an obiection Ob. It is done in secret therfore the reward is lost Ans God seeth in secret and will rewarde thee openly The sense Vers 16. Moreouer when ye fast That is I appoynt ye not to fast * IeiunabaÌ„t bis in sabba tho 2 5. die Epip contr haereses lib. 1. tom 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in the weeke as the pharisies and hypocrits doe Luk. 18.12 but when ye fast either occasioned for priuate respects priuatly or hauing a charge from God and his Church publiquely Leuit. 23. then c. but this instruction concernes specially the priuat fast Sowre The word signifieth one that carrieth an heauy countenance or an angrie face cleane coÌ„trary to this is a cheerfull countenance Genesis 40.7 The Septuagint vse this word whereas the Hebrue is wherefore looke ye with such euill faces or so sadly this day Tremel ne sitis Cemarim The Syriac translation hath another worde to bee noted for that is Bee not ye Cemarims or as the blacke Cemarims It may bee the Syriac translator did vse this word for that these pharisees did not onely looke sowrely but vsed also the Cemarims blacke attyre the more to bee seene of men that they fasted See 2. King 23.5 Hos 10.5 Zeph. 1. vers 4. Dâ—sfigure or obscure or deforme their faces that is they make their faces appeare worse than they bee naturally They cause that their naturall countenance may not appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anoynt thine head and wash thy face That is Vers 17. bee cheerefull for their oyntments were vnto them for the same vse as our sweete perfumes and compound waters be vnto vs. See 2. Sam. 12.20 c. Reward openly That is Vers 18. heauen and earth shall see thy reward men and Angels shall know thee and thy feare and fasting if it bee in faith and as hee hath prescribed in his word it is accepted of God shall be rewarded both in this life and the life to come for so is the promise for all true worshippers 1. Tim. 4.8 Now concerning this Christian exercise of fasting and the practise thereof here commended by our Lord and Sauiour Christ I thinke it best we proceede to speake in this manner following 1. To consider what a religious fast is and how it may be described according to the Scriptures 2. How a religious fast hath his two branches or specials the priuat and the publique and here first what a priuat fast is and how it may best be defined 3. What motiues and reasons haue caused the faithfull to practise priuat fasting in all ages and whether we ought not to fast also in the like occasions 4. What a publike fast is and for what causes the same is to be published and by whom in the Church 5. The abuse of fasting by 3. generations of hypocrits 1. In the old Church in the daies of the Prophets the first generation of hypocrits 2. Jn the daies of Christ a more detestable generation of hypocrits 3. In the daies of Antichrist not only abusing but wholly corrupting this holy exercise of fasting The first Question VVhat a religious fast is and how described according to the Scriptures OF fasting I finde there are many kinds very good and commendable all and needfull to be knowne and practised of men First wee haue a naturall fast prescribed by the learned Phisition to preserue and to restore health Hipocr Qui integra constanti aetate sunt optime ferre possunt ieiunium good to dissolue and consume raw humours and to expell superfluous excrements out of the bodie Of this fasting speakes one learned Phisition Looke what diseases fasting and emptines cannot helpe cure them by medicine Fernel meth lib 2. cap. 20. quos morbos inedia non sustulit
worship and seruice vnto God being yet but their owne meere will-worship neuer prescribed of God Fourthly they taught it to be a matter of great holines to defraude the bodie of the honour and refreshing due thereunto That scripture therefore to the Coloss I take it was written purposely and sent from God against these blind sectaries which thing shal well appeare together with their superstition 1. Phil. Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if wee doe conferre but a little Philo and Iosephs words and phrases with that text of holy scripture First then Philo the Iewe in the aforenamed treatise writing of the Essees saith Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loue of wisedome they tasted nothing some three daies 2. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some very little in sixe daies This speakes our Apostle also They haue indeed a shew of wisdome in not sparing the bodie 2. Where Philo saith that they neglected such necessarie duties as did concerne their bodies the Apostle saith also that they had no regard to spare their bodies because they would seeme only to care for their soules for so Philo speaketh 3. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tom. 2. Pag. 1216. Curandaeque animae per totam vitam dediti 3. Philo saith they would bee called b Pag 1228 Therapeutae Therapeutridesque deuout worshippers of God because they thought their manner of life a holy worship and speciall seruice vnto God This the Apostle also graunteth 4. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a worship but it was onely a wil-worship 4. Where Philo saith they would bee called * The title of the booke is de supplicum virtutibus suppliants c Page 1199. as euer prostrate in supplication and prayer the Apostle also notes it for one speciall marke of that sect 5. Phil. Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplando percipere valeant Tom. 2. p. 1212 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a great shew in deuotion of humblenes of mind 5. Againe the Iewe saith they spake much of their traditions of wisedome and againe saith he when they assembled together the speaker is d Tom. 2. Pa. 1204. dogmatum eius sectae peritissimus one most expert and learned in their traditions 6. In the 21. verse the Apostle hath an imitation of the very words of their traditions concerning meates 6. Phil. Hath a verbe comp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Philo saith Mensa eorum pura est à cruentis dapibus Their table is cleane and free from bloodie meates meaning they abstaine from flesh meates and Vix e Pa 1205. P. The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sexto die degustant cibum necessarium they taste little of necessarie foode in 6. daies And for their diet when they meete he saith Pro cibo panis apponitur bread is their meat f Pa. 1213. sal pro opsonio Much like these were the monkes of Aegypt Euseb lib. 2. cap. 17 and the popish monks their Children duplo magis filij gehennae 7. These men delighted much in allegorizing scriptures sub apertis verbis latere credunt secreta Tom. 2. p. 1203. p. 1204. 1211. 1214. Antiq. lib. 18. cap. 2. 8. Worship of angels 9. Antiq. 18. cap. 2. De bello Iud. lib. 2. cap. 7. Tom. 2. p. 1211. 9. Iewish votaries 10. No oyntments say these blinde sectaries Anoint thy selfe when thou fastest saith Christ Ioseph de bel Iud. lib. 2. cap. 7. Their dish-meate is but salte Et pro condimento hysopus in delicatorum gratiam And if any fedde more delicatly he had hysope for his sauce They thought wine to be a very poyson to their soules c. and therefore they cal it Pharmacum dementiae a poyson to cause frensie or madnes 7. Philo highly commendeth their theories and deepe speculatiō in great mysteries he calleth them the citizens of heauen euer present with God the father and creator of all things the Apostle saith vers 18. They doe aduance themselues into those things which they neuer sawe rashly puft vp with fleshly mind 8. Ioseph saith they spake much of certaine Angels reuelations c. the Apostle speaketh something to this purpose vers 18. Let no man at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels c. 9. These blinde sectaries were votaries renouncing the honourable state of mariage saith Ioseph and they had their Therapeutrides their Nuns saith Philo anus pleraeque sed virgines non coactae castitatis They were for the most part olde yet virgines which did vow chastitie not of constraint as the sacrificing dames among the Greeks saith he but vowing continencie voluntarily for the loue of wisedome 10. Lastly to signifie what little care they had of their bodies as not hauing it in any estimation They coulde not abide oyntments and washings saith Ioseph Probro ducunt oleū et siquis velinuitus vnctus * Fuerit munditijs corpus ab sterget quoniā squalorem decorem putant dummodo semper in veste sint candida The blind Essees how vnsauoury they were because they would not spare their bodies as Paul speaketh 2. Thes 3.1 fuerit c. They thought any sweet oyle or oyntment to be a matter of great reproch and shame vnto them and if any were annoynted against his will hee would purge himselfe carefully for all vncleannes is great comelines with them so long alwayes as their vpper garmēt be white And so much of this blind secte and the abuse of fasting in this age the third generation followeth 3. The abuse of fasting in the daies of Antichrist or the third generation of hypocrites THe gospell of Christ as in the life of the Apostles so also after their death preuailed mightily and was greatly glorified among the Gentiles such was the power and grace of Iesus Christ working by it as * Lib. contra Iudaeos A good argument as Tertull wel noteth against the Iewes Reue. 9.2 About Gregor 7. time Tertullian writeth in most partes of the world And yet not long after this time ambition pride corruption of doctrine superstition and hypocrisie beganne to creepe againe into the Church of God The first 6. hundreth yeares as the stories of the Church doe testifie Sathans instruments stroue mightily to infect the Church with superstition and heresies but the seruants of Christ as faithfull watchmen ouer his flocke in continuall warres kept out this enemie so as the state of the Church and the worship of God continued a long time as tolerable though not so beautifull as at the first But when the bottomlesse pit was opened and that antichrist did appeare in his colours then Gods worship was not only deformed but also vtterly defaced and abominable superstition set vp in the place of true
religion The blinde guides and instruments of Sathan in this work were the popish schoole-men 2. Thes 2.11 the arch-pillers of the Antichristian religion To come then to our purpose and to take some short view of this blind miserable age wherin the mysterie of iniquitie beganne to worke effectually because men did loue darknes more then light let vs consider in their owne wordes and writings their doctrine of fasting which they haue not onely by bookes commended but also by strong lawes commanded and we shall see that the popish fast hath no more affinity with the religious fast before described by Gods worde and spirite 2. Cor. 6. Fasting no cause of pardon of sinnes or iustification then light with darkenes or Christ with Beliall August Epist 86. I do not iudge fasting to be a meanes to obtaine the righteousnesse of faith or the righteousnesse which faith * Supplie in Christ obtaineth that righteousnes I say wherein consisteth the beautie of the kinges daughter which is all glorious within c. The Romish fast described and taught by schoole-men commanded by popish lawes and practised in the Popes dominions is this which followeth Popish description of fasting FIrst then their most detestable fast is thus described their owne very words are these Ieiunium est substractio cibi facta secundum institutionem ecclesiae statutis temporibus sub poena peccati mortalis ad satisfaciendum pro peccatis ad promerendum gratiam Dei vitam aeternam In english thus Fasting is a substraction a 1. Error or diminishing of our meate or diet according to the institution or b 2. Error doctrine of the Church the times c 3. Error appointed vnder paine of d. 4. Error more dangerous mortall sinne to make e 1. Blasphemy satisfaction for sinnes and to merite f 2. Blasphe the grace of God and g 3. Blasphe Alexander ab Hales Fasting a satisfaction for sin Fasting to purchase heauen Iohannes Bellethi rationale diuinor offic Fasting a satisfaction life euerlasting Most detestable and intolerable blasphemies against Iesus Christ And that this is their Catholike profession of fasting may appeare by another great clerke of the same schoole Ieiunium est abstinentia à cibo potu secundum formam ecclesiae intuitu satisfaciendi pro peccato acquirendi vitam aeternam Fasting is an abstinence from meate and drinke according to the custome of the Church with intention of satisfaction for sinne and to purchase life euerlasting A third man of this sect saith thus Ieiunium est communis omnium membrorum satisfactio vt singula membra satisfaciant pro peccatis quae admiserunt vt scilicet peccauit ieiunet ac sufficit that is Fasting is a common satisfaction of all the members or parts of the bodie that euery of the members may satisfie for the sinnes they haue committed as each part hath sinned so let it make satisfaction and it sufficeth The same description is in a manner word for word with Durandus in his 6. booke chap. 7. Num. 1. And that they sticke fast to this day notwithstanding the cleere sunne-shining light of the Gospell in the same mire and puddles of superstition Bellarmin lib. de ieiunio appeares by a late vpstart champion of the Romish strumpet who writes a whole tractate in defense of this most detestable and erronious wil-worship and corruption of fasting His description is but short Ieiunium est-abstinentia cibi Tom. 3. page 1383. secundum ecclesiae regulam assumpta Fasting is an abstinence from meate according to the rule and instructioÌ„ of the Church Yet addeth hee in his chapters following all the former titles and commendations of fasting fighting with great courage for differences of meates and abstinence from flesh in the fasting day chap. 5. for lawes to binde consciences to certaine meates and set fasts chap. 6. 7. striuing to proue this worke to be a high and diuine seruice acceptable vnto God Blasphemie Ieiunium auteÌ„ ad merituÌ„ acquirendum vel ad satisfacienduÌ„ pro peccatis in scripturis noÌ„ soluÌ„ non reprehendi sed etiaÌ„ probari et laudari multis testimonijs et exemplis c. yea sayth hee Vtile ad satisfaciendum Deo profitable to make satisfaction vnto God pag. 1433. and meritorious pag. 1431. a meanes to satisfie for sinnes and so to purchase heauen pag. 1441. Wee haue seene before what the true fast is and how sharply the spirit of grace reproueth the blind Iewes in the daies of the Prophets and the proude Pharisees and Essees in the daies of Christ for these opinions wherin the popes schoolemen their brood and ofspring farre surpasse them in superstition yet dares this impudent Iesuite with distinctions and authorities of fathers abused with all his strength wit and learning defend them But to proceed take yet a further view of this monster as Bellarmines fathers and elder brethren haue set him foorth in colours Here remember Cyprians counsell Non videndum quid aliqui ante nos fecerint sed quid ille qui ante omnes est facieÌ„dum mandauit We must not regard what some haue done before vs but what hee who is before all men hath commanded to be done 1. Their greatest care and charge is for choyce and differences of meates and here they make strong lawes to binde consciences to abstaine from flesh-meates their fasting dayes 2. Arguments for differences of meates In all ages the Church had some meates allowed and some disallowed and forbidden of God In paradise the tree of knowledg of good and euill was forbidden Note the leaden arguments of these blind hypocrites before the floud flesh was forbidden vnder Moses diuers kinds of meates are forbidden therefore vnder the Gospell c. See August contra Faust lib. 32. ca. 13. Apostolos praecepisse c. The Apostles commaunded to abstaine from bloud c. Quis iam hoc christianus obseruat What Christian obserues that this day and if some few doe feare to touch such things they are mocked of the rest 3. Against flesh-meate this is not to be eaten because the earth for Adams sinne was accursed but the waters he did not curse because by the * Non maledixit a â—uis quoniam per aquaÌ„ baptismi futura erat remissio peccatorum Duran lib 6. cap. 7. de 4. feria ieiunio Num. 22. Alexander Idem water of baptisme shuld come the remission of sinnes 4. Men are not say they so to regarde in fasting the quantitie as the qualitie of meates forbidden by the Church and therefore it is a greater sinne the fasting day to taste a little morsell of flesh then to deuoure a great deale of fish 5. Manifest excesse in quantitie diminisheth the merit of fast but doth not breake their fast for say they the Church hath not determined how much to take so that we abstaine from flesh 6. Another differing not much in words sayth If any
cause we see Iob vers 21. he accounts his children Gods great gifts aswell as all his substance God hath giuen God hath taken away c. Iacob likewise is of the same iudgement Am I a God sayth he that I can giue children Herein did the Lord blesse Iob wonderfully that he gaue him religious children and wealth Children without religious parents doe most commonly miscarrie daungerously Religious parents hauing children without wealth haue many cares and griefes in this present life as the Apostle speaketh 1. Cor. 7. Lastly rich parents and euill nurtured children breed and bring vp beasts to deuoure their substance Doctrine 1. Here learne how Sathan can turne our best external blessings into bane for vs if God permit He robbed Iob of all his children in one instant thereby purposing his vtter ouerthrow and confusion And thus can he make our best commodities speciall meanes for our destruction if the Lord doe not graciously and mightily sustaine vs. 2. The inward graces and gifts of Gods spirit haue the first place of commendation Children the fruite of the wombe the second the third and last place all other blessings of this present life Let not thy principall ioy bee in wife or children houses or lands for all these can Sathan take from thee if God permit but reioyce in Iesus Christ Galath 6.14.15 and that thy name is written in heauen Luk. 10. vers 20. and in the testimonie of a good conscience 2. Cor. 1.12 Vers 3. His * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued substance also was 7000. sheepe and 3000. camels and 500. yoke of oxen and 500. she asses and his * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued familie was very great so that this man was the greatest of all the men in the East THe substance of the old fathers did for the most part consist of sheepe and such like beasts as here are mentioned And the greatest Nobles then were content with a graziers and shepheards life Iacob and his sonnes whē they came before Pharaoh being asked what their trade and manner of liuing was they answered Gen. 47.3 Thy seruants are shepheards both we and our fathers Such indeed were Abraham Lot and Isaac as the storie teacheth vs Gen. 13.2 Gen. 26.14 yet is it sayd that Abraham was rich in cattell in siluer in gold and of Isaac it is sayd he had flockes of sheepe heards of cattell and a mightie houshold The beasts here mentioned were most common and most profitable in that countrey the sheepe for meate and clothing the camels to carrie burthens the asses to carrie men the oxen to plow and till the ground Horses had they few and little in vse in those parts The word here translated a familie is in Hebrue gnabudah and dooth signifie lands reuenewes tillage husbandrie fields vineyards gardens orchards c. It is vsed in the like commendation of Isaac Gen. 26.14 Hee had a mightie houshold And where hee is sayd to bee the greatest of the children of the East the meaning is the noblest and best as for riches and possessions so for good name and fame c. 1. This verse teacheth vs Doctrine that religion and riches may otherwhiles goe together for Iob was both rich and religious so was Abraham so was Isaac so was Iacob First for that riches are Gods good blessings Deut. 28. Secondly they are meanes to come by good things and to performe good deedes Thirdly they are promised to the godly as rewards of obedience Deuter. 28. Psalme 128. 1. Ob. But the Apostles forsooke all Ans In affection not in deede for they had their houses and possessions after as Matthew compare Luk. 5.27.29 and Matth. 8.14 And Peter had his house and nettes and did fish after the resurrection Ioh. 21. vers 3.2 Ob. But Christ sayth it is impossible for rich men to bee saued Matth. 19. vers 21. Ans Marke answereth this when he sayth that Christ did meane such as did trust in riches and set their hearts and affection vpon them chap. 10. 24. It is hard to finde indeede in these dayes many religious men wealthie or rich men religious Prouerbs are not alwayes generally true Vniust is the rich man or his father or both the one in getting iniuriously the other in retayning goods wrongfully gotten The Lord wee see here giues riches to good men least they should seeme to be euill for that they are the occasion of much euill in the world and hee giues them vnto euill men also least they should be esteemed as his best blessings as they bee accounted of the vnbeleeuers in all ages of the world 2. Thou seest here Iobs wealth exceeding great his bountifulnes and liberalitie and mercie to the poore was thereafter Fewe riche men religious and bountiful reade chap. 29. 30. It is a happie thing to see religious and bountifull men rich and rich men religious and liberall I would it were a thing more common to finde these things chayned and coupled together in these dayes 3. Here wee see in more speciall manner that which generally is before noted that Iobs patience courage and constancie was wonderfull great hee was by the Lords hand aduanced to a very high pitch of dignitie and honor in the world A worthie president for noble men and great men to looke vpon in their afflictions and being robbed as it were in one instant of all his glorie and great dignitie yet he endured patiently Gods heauie and strong hand vpon him If he had bin lately start vp to some wealth or before times exercised with some wants his downfall had been the more tolerable and his commendation the lesse Vers 4. And his sonnes went and banketted in their houses euery one his day and sent and called their 3. sisters to eate and to drinke with them WE haue seene hitherto what speciall blessings the Lord had giuen his holy seruant Iob first the good graces of his holy spirit next a sweete number of children and thirdly substance exceeding great Now here followeth a fourth blessing comparable to any external blessing his children also were religious and did mutually Iobs childerē religious most louingly embrace comfort and helpe one another This verse giueth vs to see how Iobs childrē did cōfirme their mutuall loue by banketting together where consider these poynts 1. Who banketted or feasted together Iobs sonnes 7. 2. Where in their owne houses 3. When euery one of the 7. on his day not alwayes 4. Where were their sisters they were sent for and came with all modestie The sense and meaning of this verse is this The seuen sonnes of Iob before mentioned they were wonted certaine times of the yeare to call and to inuite one another to feasting to the end they might admonish comfort and instruct one another that their loue might bee cherished
heart caused him so disdainfully to speake against God saying Who is the Lord And in Rabshaketh 2. Chro 32.16.17 2. King 18.32 who both spake many blasphemies against the great God of Israel and wrote letters also full of blasphemies in contempt of the almightie 2. Anger and sorrow of heart by any torture torments or afflictions causeth the wicked to forget themselues and their aduersaries and then furiously to curse to raile and to blaspheme the liuing God Reue. 16. ver 9. Ver. 10.11 So sayth the holy spirit Men boyled in great heate and blasphemed the name of God Agayne in the same chapter Men gnew their tongues for sorrow and blasphemed the God of heauen for their paines 3. Sometimes desperation causeth men to blaspheme Gen. 4.13 as in desperate Cain My punishment is greater then I can beare he rageth against Gods iustice as cruell in tormenting him Wee see this sinne too often in desperate wretches in the world in these dayes 4. But most commonly these horrible sinnes of blasphemie proceede of a cursed libertie which wicked men haue giuen themselues to sweare and to blaspheme the holie name of God it is an argument of great prophanenes of heart The holy Preacher assureth vs that this vile custome of swearing is a speciall brand of a godles man and the feare of an oath Eccle. 9.2 the speciall marke of Gods children All things come alike to all c. as is the good so is the sinner he that sweareth as he that feareth an oth Vers 12. Then the Lord sayd vnto Sathan loe all that he hath is in thine hand onely vpon himselfe thou shalt not stretch foorth thine hand So Sathan departed from the presence of the Lord. Here beginneth the 3. part of this chapter which is continued to the 19. verse this part hath 2. braunches 1. A commission grāted vnto Sathan as wee see verse 12. where wee may consider these speciall poynts 1. Who granteth the cōmission the Lord himselfe 2. To whom it is grāted to Sathan 3. How farre it reacheth his commissiō is very large against all thinges that Iob had man or beast himselfe excepted onely 4. How ready Sathan is to execute it with out any delay or cōsultation 2. The execution of it vers 13.19 Then the Lord sayd vnto Sathan loe all that he hath is in thine hand That is thou hast with al thy might moued me to try my seruant Iobs faith and constancie I say hee is sound and yet thou art bolde in my presence to accuse him of hypocrisie Wherefore I giue thee leaue to worke effectually agaynst all his substance let thine owne experience confound thee Sathan See whether all the calamities thou canst bring vpon him doe cause him to renounce his religion or to blaspheme his God c. I permit and giue thee leaue to excite to moue all thine instruments and engins against him to consume all that he hath on euery side Onely vpon himselfe thou shalt not stretch out thine hand That is thou shalt not hurt his owne person soule or bodie nor take his life away from him So Sathan departed That is hee was right glad of this graunt he made no long delay for further speech or consultation in Gods presence but departeth to inuent and practise agaynst Iob all the euill he can with all the expedition that may be From the presence of the Lord. This is againe spoken to our capacitie as before vers 6. for the trueth is this there is nothing out of Gods presence neither is there any comming into nor going from the same Psalm 139.1.12 O Lord thou hast tried me whither shall I goe from thy spirit or depart from thy presence for the almightie filleth heauen and earth Q. It is strange that the Lord should listen to the speeches of his arch enemie and yet more straunge that hee shuld be moued by his arguments but most strange that after disputation hee should any thing yeeld and permit his holy seruant to be thus handled by this vncleane spirit A. The Lord neither graunteth nor sealeth his commission mentioned in this verse to pleasure Sathan neither is he moued by any arguments or for any fauour towards him albeit hee seeme to graunt some such thing chap. 2. verse 3. But the Lord giues Sathan this commission and sends him forth to worke effectually against Iob for these causes following First because the Lorde had decreed his probation of Iob before that Sathan came to that cōference yea before Iob was borne for the glory of his name the instruction of his elect throughout all ages 2. That the Lord might hereby make knowen in Iob the power and vertue of Iesus Christ wherby Gods faithfull people shal ouercome and confound Sathan throughout all generations Philip. 4.13 3. That Gods people in all ages might by this * Iames. 5.11 example learne patience in all crosses and calamities of this present life for there can bee I suppose no speciall euill in this life but wee may find in this president some helpe against the same 4. That the faithfull may see with whom they wrastle in all the miseries and euils of this present life Ephes 6.12 Ignorant people thinke they fight against theeues witches and other visible instruments of Sathan but the Lord would haue vs vnderstand that wee wrastle not with flesh and bloud onely 5. That we might learne that all crosses and afflictions of this life by wicked spirites Psal 66.10 or otherwise shall turne to our great good as in Iob they shall but pare away our rottennes for by the crosse the heauenly father purgeth vs Iohn 15.2 This verse teacheth vs First this doctrine most cleerely All absolute power in the Lord God alone that the Lord hath all power in his owne hande to cut short and to let loose all wicked spirits and to send them forth to worke effectually where it pleaseth him Hence it is that the wicked albeit they be left vnto Sathan in some sort to be gouerned by him Ephes 2.2.3 to be snared and to be lead to doe his will 2. Tim. 2.26 yet the Lorde preserueth them in this life so as he shall not worke all his will vpon them for thē would hee speedilie consume them so the Lord is patient and long suffering Rom. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good also euen vnto the vessels of wrath prepared vnto destruction 2. Our hearts bee faint when wee see the meanes of Gods prouidence taken from vs but learne here how soeuer Sathan and his instruments may robbe vs of these outward meanes of life yet they can * Gods loue and care is not lessened when all outward meanes doe faile and forsake vs. not depriue vs of Gods grace we be still as highly in Gods fauour he careth for vs more in all our afflictions then in all the time of our prosperitie The Lorde bids Sathan smite all that hee hath but not to hurt him not
one drowned in the waters must be thought then to bee damned And the like iudgement is there of millions of Gods faithfull people which perish in warres famine and pestilence The world is readie to iudge most hardly of them vpon whom some strange iudgements fall euen when themselues bee greater sinners and without repentance like to fare worse then they whome they iudge to bee in hell Luk. 13.2 3.4.5 * In what maner Sathan proceeds by witches to deceiue vnbeleeuers Mark here wisely how the Lord doth open and discouer vnto vs that horrible mystery of iniquitie which is in witchcraft 2. We learne here againe what power the wicked spirits haue being let loose against vs to stirre vp dangerous windes and tempestes They are marueilous artificial and strong to worke in the elements and to breed meteors of all sortes and in all partes of the ayre The common people say being taught of witches for Gods truth they know not in great windes and tempestes The deuils bee coniured some wicked spirits are abroad They speake the truth but not truely but wickedly and superstitiously for then they vnderstand all such things fall out by meanes of witches and by vertue of their artes whereas here you see the contrary the Lord decrees and sendes Sathan to worke all these things So Sathan being sent of * Tempests do much good in clensing the aire much hurt by sea and by land for the Lord sends Sathan in thē to chasten his people and to plague his enemies God as here wee manifestly doe behold perswades first his witches that he can stirre vp tempestes by sea and by land of his owne absolute power And the witches they beleeue his lies and serue him in all his ceremonies Secondly the witches being first most be witched themselues they then perswade vnbeleeuers also that these wicked spirites flie abroade by vertue of their inchauntments coniurations characters c. So the common people being besotted and bewitched doe hunt after wizards and some adore Sathan himselfe as Saul hath done 3. Now I trust we be here sufficiently instructed of the Lord how many seruants how many organes and instruments how many engines Sathan could stirre vp against vs and how manie waies destroy vs Mille artes mille nocendi modos if God gaue vs ouer into his hands All wicked sinners vpon earth the Lordes greatest enemies are greatly indebted and bound vnto God for their preseruation What power Sathan hath to bring all men to death the wicked to hell in a moment if God did permit him for in one moment of time would Sathan bring them to hell if the Lord did not restraine and cut short the rage of wicked spirits how much more the saints and faithfull people are bound to be thankfull for against them all wicked spirits haue conspired and vowed as it were their destruction If the Sabees the first robbers had continued in all this worke and in the last place had murdered all his children the calamitie would not so neerely haue touched or amazed Iobs heart But now when he seeth besides theeues and robbers a strange fire and a fearefull tempest to rush altogether vpon him as from heauen he must here thinke God hath decreed Iob seeth as it were heauen earth against him men and Angels haue conspired his destruction and so no doubt be neere hand plunged in despaire 1. Let vs make good vse of all Iobs temptations for first God no doubt here meanes to seale and to confirme vnto vs all the promises of his prouidence and protection to all the faithfull Make vse of all Iobs temptations giuing vs the sight and experience of them in one man that we should not doubt but that he will bee as good as his worde vnto all that doe beleeue in him Ob. But I am a fraile man and can expect no such things as Iob c. A. 1. All the holy ones had their infirmities and sinnes in like manner Abraham Isaac Iacob Dauid and Iob himselfe 2. When God sayd to Abraham I wil be thy God and the God of thy seede c. I will bee thy rocke were these promises made vnto 2. or 3. or vnto the faithfull throughout all generations No doubt to all wherefore let vs striue by a liuely faith to apprehend them and by continuall supplication vnto the Father of lightes with whome there is no shadowe of chaunge let vs laboure to renue strength against all newe and strange temptations which shall come vpon vs in this life Iam. 1.17.18 * Whatsoeuer euils fall vpon thee whatsoeuer instrumēts rise vp against thee first looke vpon Gods decree prouidence next fall downe and worshippe 2. Cor. 12.7 Pro. 24.10 Remember here how many waies Gods child may be beaten and buffeted of Sathan in this world and that by a speciall commission from God and yet bee as highly in Gods fauour as before The Apostle Paul was no lesse beloued of God when the messenger of Sathan was sent to buffet him then before nay he sayth God sent him for his good c. 3. Where Sathan is let loose against thee to rob thee of Gods blessings let it not amaze thee or confound thee or cause thee to flie vnto vnlawfull meanes distrusting the protection of the alwightie but crie mightily vnto God vt supra Vers 20. Then Iob arose and rent his garmentes and shaued his head and fell downe vpon the ground and * Or bowed himselfe or humbled himselfe meaning to worship God worshipped Here begins the fourth and last part of this chapter Here wee haue to consider of two things 1. Iobs humiliation wherein appeares 1. His repentance 2. His faith which is cōfirmed with patience 1. By Prayer worshipping God ver 20. 2. By two speciall arguments ver 21. 3. By thanksgiuing ve 21 2. His commendation verse 22. Then Iob arose To arise is a phrase in Hebrue which signifieth to beginne any worke q. d. Iob whether hee sate or stoode in his house he receiued the first the second and third message howsoeuer with some griefe of mind yet with great quietnes of spirite and patience till the last message came concerning the most terrible destruction of his sweete children Then began he to stirre vp himselfe to prayer and humiliation And rent his garments shaued his head The Lord cares not for the renting of the clothes he will haue the hearte rent Ioel. 2.16 Mica 1. ver 16. Deut. 14.1 These were vsuall signes of great sorrow mourning in those times and countries but the Lord forbade them afterwards in his lawe wee see the like in Iobs friends cap. 2.12 In Iacob for Ioseph Gen. 37.34 The prophet Micahtels Iudah and Israel of their destruction and bids them lament Make thee bald and shaue thee for thy delicate children enlarge thy baldnes as the eagle for they are gone into captiuitie from thee That is doe as the Gentiles doe in the like
that part which is deerest vnto vs. q. d. As if Sathan should say Iob may be a notable hollow hypocrite for all I could doe as yet for I haue not come neere his skin let me come neere his bones and then it will soone appeare what is in him All that euer a man hath Therefore Iob can well spare all the former losses for hee hopes to recouer all soone againe Verse 5. But stretch out now thy hande and touch his bones and his flesh That is now giue me a second commission that I may come neere and racke a little his flesh and bones for this is it that man most tendereth and regardeth all his cares are but to saue and preserue his carkasse let me therefore come in a second combat but to wrastle a little with him hand to hand and poyson his body with some speciall hotches and boyles c. To see if he will not blaspheme thee as before chap 1. 11. He breakes off his speech abruptly his meaning is if he curse thee not and renounce al religion Math. 8.29 Iam. 5. and blaspheme thee not to thy face I am readie to vndergoe any curse yea send me now presently to be tormented in chaines to hell fire before my time Sathan answers nothing to the proposition in hand how all his former labour was in vaine and lost and hee confounded and proued a blasphemer but like a wrangling sophister he holds still the conclusion albeit he be vtterlie destitute of any good argument for it Our enemie the diuel is neuer weary nor ashamed let vs looke for him euery day Here note againe the insatiable thirst and greedie desire these wicked spirits haue to destroy vs bodie and soule He is nothing wearied with the former combate prouiding as it were men and armour and yet all was lost he is nothing ashamed albeit confounded by the Lorde to his face Notwithstanding all the foyle and shame he hath alreadie receiued yet is hee as readie to bid the Lordes seruants battaile againe Let vs looke euery day for these practises of the diuell for thus hee came also to our Lord and master Christ not once or twise as Luke sayth of that great temptation in the wildernes When the deuill had ended all the temptations he departed from him for a time Wherefore let vs be watchfull and looke continually for this common aduersarie 1. Sam. 28. Math. 4. Sathan is very learned in all sciences but most expert in fallacies and lies Ioh. 8. The true marke of an hipocrite to preferre his carcas before all thinges yea heauen it selfe and Gods fauoure 2. How skilfull Sathan is in all points hee can dispute learnedly he can speake prouerbially he can cite scriptures falsly misapply pare and wrest them cunningly hee is seene in all naturall causes artes c. Hee was for good cause called mille artifex for hee can see say and doe as much as a thousand artificers can doe 3. Let vs learne of Sathan the true description of an hypocrite he is one that to saue his carkasse thinks nothing too deere he will see all sinke to saue himselfe he preferres his owne life before all things hee will sell heauen all the fauour and grace of God to saue his carkasse as Esau did his birthright for a messe of pottage to coole hunger and yet it is sayd that being afraide of Gods trueth he is readie to giue ten thousand riuers of oile yea the fruite of his bodie for the sinne of his soule Micah chap. 6. 6. 7. 8. But he will not learne verse 8. to doe iustly to loue mercie and to humble himselfe to walke with God Verse 5. The Lords hand is on Iob The deuills hand is on Iob The instruments of Sathan as before 1. Here againe wee see two handes about one worke cleane contrarie the one to the other for the Lordes hand is sayd to be stretched out against Iob and Sathans hand is sayd to smite Iob with sore boyles ver 7. but the Lord for his good sathan tending to his perdition with al his might This we haue noted before 2. Let vs learne here to beare our crosses patiently all sicknesses which burne and scorch our bodies and drie our bones for Sathan here tels vs that such as storme in impatiencie and blaspheme God in this case are starke hypocrites Of the wicked in their plagues Iohn sayth 1. They gnew their tongues for sorrowe 2. They blasphemed the God of heauen for their paines and for their sores Reu. 10.11 Math. 26. 3. They repented not of their works Seeke not helpe of the deuill as Azariah when he fell sicke of a fall thorow his window he sent to Ekron to enquire of the deuill by witches how he might recouer hee dies for it verse 16.17 The godly may fall as Peter into euill speeches but their sinne is of infirmitie they are preoccupied by Sathan their aduersarie before they be aware or their wittes are â—rased with sicknes they do nothing of set purpose and malice against God 3. Note here Sathans horrible sinnes in Gods presence Note here a notable picture of our desperat wittes in these dayes how roundly they follow and resemble their father the deuill Ioh. 1.44 They haue often like speeches as God shal saue them 2. wish to be damned bodie and soule or as God shal iudg them Othes and blasphemies most horrible first most impudently he denies that which God affirmes to be true 2. hee is manifestly conuicted and yet not ashamed 3. He still hungreth and thirsteth to murder the innocent and righteous seruants of God 4. Being all in a rage hee wisheth all Gods curses might light vpon him or that hee might sinke presently to hell if Iob bee not an hypocrite Such be his children at this day and haue been in all ages full of rage impudencie crueltie cursing banning c. Verse 6. Then the Lord sayde vnto Sathan * beholde he is in thine hand but saue his life In this verse wee bee taught how the commission was renued vnto Sathan where consider 1. The commission it selfe lâ—e he is in thine hand 2. The speciall exception or prouiso for the safegarde of Iobs life but saue his life But saue his life That is seeke not to kill him for thou shalt not preuaile The hebrewe Nephesh signifieth the soule and it signifieth also vsually the life of man in diuers places of scripture Naphsho shemor like as the Greeke and Latin names doe Seruare dicitur Sathan irrumpere non audere Gregor The purposes desires and wishes of Sathan and al his instruments are granted often to their owne coÌ„fusioÌ„ Psal 55.12.13.14 2. Sam. 17.23 Math. 26.5 1. The Lord is readie otherwhiles to grant the wicked their desire But like as Sathan here so all his children are very forward to wish and desire that which shall turne in the end to their owne confusion * The Lord giues them leaue often to counsell and
will dye shortly and I will kill him The dayes of mourning for my father will come shortly Gen. 27.41 We see God doth vs many good turnes and shal we endure no euill at his hand when it pleaseth him 2. When men receiue blessings no thanks to be thankfull but how many are there which forget not soone all the good they receiue And where shall you finde a man which if you offend him neuer so little is not readie to forget all the good he hath receiued And as men doe with men so doe they with God In prosperitie they bee thankfull and perswade themselues of his fauour and praise him but vnder the crosse they murmur and thinke vpon nothing so much as his iustice and wrath Iob on the contrary he forgetteth not now what good he hath receiued and argues by the former blessings both spirituall and temporal which he hath receiued from God that for these chastisements he ought to bee thankfull they cannot proceede but from a louing father Iob here practiseth that which Iames commandeth Iob doth both teach practise Iames. 1.2 Heb. 12.8.9.10.11 Iob. 15.3 My brethren count it exceeding ioyes when ye fall into diuers temptations Wee must be readie at all houres to send God whom againe the blessings which he lent vs with thankfulnes In aduersitie meditations of Gods loue grace and mercy in Christ in prosperitie meditations of Gods iudgements rods and iustice are best So did Iob in prosperitie he gaue himselfe no rest for feare of displeasing his God he so thought of his rods and anger chap. 3. 26. In aduersitie hee striues to be cheerefull and to thinke of Gods goodnes This argument and the meditation of it is a singular preseruatiue in aduersitie Consider euer vnder the crosse of Gods former loue towards thee so confirme thy selfe For whether wee consider the temporall blessings of God or spirituall which concerne our saluation wee must needes bee comforted in the due consideration of them Runne through some particulars in thy conception thy birth thine election c. behold his almightie power prouidence and goodnes c. But selecting and calling thee by Iesus Christ vnto euerlasting glorie from endles shame how canst thou once think of this but thou must be exceedingly rauished with ioy and be ful of thankfulnes and shal not this God send vs bitter crosses for a time on earth which meanes to aduance vs to such endles glorie in heauen 3. Note here the true mark of Gods faithfull children first where it is sayd he offended not with his lippes The meaning is not that he grudged inwardly and spake well outwardly but that he had such a bridle for his affectiōs that he could well rule his tongue in the middest of this scorching flame of temptatiōs Many inward battels had he but by faith he ouercame them so as they could not appeare outwardly any thing at all in him * An vnbeleeuer will soone discouer himselfe by an vnbrydled tounge vnder the crosse It is a thing most rare when a man hath many conflicts within but that some bitter and euill words escape him without For this cause sayth S. Iames that he which sinneth not with his * In word Iam. 3.2 1.26 Psal 15. tongue is a perfect man and able to bridle the whole bodie Of the gouernment of the tongue First consider Iames arguments 1. Hee that cannot bridle his tongue hath no religion Iam. 1.26 2. He that can bridle and well vse it is a sound wise man 3. Hee that cannot bridle it is set on a wilde horse backe 4. He sits in a shippe which wants a rudder or a helme 5. An euill tongue like a flame burnes vp all euen all the world the diuell fires it 6 He that hath an euill tongue is full of sinne 7 The wicked mans tongue cannot bee tamed 8 Full of deadly poyson 9 He cannot bee a faithfull man which hath an euill tongue Blessing and cursing are contrary One thing be sure till thou hast a good heart thou hast neuer a good tongue Math. 15.19 Learne to speake well to God so shalt thou speake well to men The tongue is a notable instrument well gouerned the worst part if it bee euill euill by nature hard to bee ruled let vs often pray for the good gouernment and good vse of the tongue Thus far of wicked spirits now something would be sayd of the good Angels which kept Iob keep vs euery day Psal 34.7 First They are many Math. 26.53.2 Of great strength Psalm 103.20.3 Faithfull in their obedience ibid. 4. They reioyce in our good Luk. 15.7.10.5 When we dye they carrie our soules to heauen Luk. 16. vers 22. Vers 11.12.13 Now when Iobs three friends heard of all this euill that was come vpon him they came euery one from his owne place to wit Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite for they were agreed together to come to lament with him and to comfort him In these mē which visited Iob in his afflictiōs we are to consider 1. What moued thē to visit him 1. They heard of his calamitie miserie 2. They were his deere friends 2. With what sympathie loue they came vnto him 1. They agreed together to come performe this duetie 2. They intended in loue to come and lament with him 3. They came to comfort him by all meanes that they could best doe it 3. When they were come to the place note 1. The signes of their true loue 1. Weeping 2. Renting garments 3. Humbled in the dust 4. Sate downe by him 7. dayes and 7. nights 2. What moued thē to be silent 1. They waited oportunitie 2. His sore and payne did increase Now when Iobs three friends No doubt he had many When any of the faithful are afflicted al the the world wil ring of it how much more if they be rich being in that high pitch of dignitie chap. 29. but these these were his speciall most wise and faithfull friends Heard of all this euill which came vpon Job That is all the former calamities losse of substance losse of children these last torments in his owne bodie They came euery one from his owne place These three great men which are here named came euery one from his owne countrie or possessions where they dwelt Gen. 25. and 36. not alone but accompanied with many no doubt which came partly with them as attendants and with a number which came purposely to see Iob for diuers causes Eliphaz the Themanite Iob and his friendes al come of the same ancetors for it semes they came all of Esau These surnames some haue thought were giuen them of the places townes or cities whence they came but the best interpreters say these were the names of their ancesters that Eliphaz is called a Themanite of Theman the sonne of Eliphaz Gen. 36.11 42. which was the first borne of Esau And yet we know Theman
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