THE CHRISTIAN EXERCISE OF FASTING, PRIVATE AND PUBLIC: Plainly set forth by testimonies of holy Scriptures, and also of old and late writers: Wherein is showed how religious families privately, and the congregations publicly, have humbled themselves before almighty God, making use of judgements past, avoiding evils present, and preventing future calamities, etc. Together with sundry abuses of fasting in three generations of hypocrites: the first in the days of the Prophets: the second in the days of Christ: the third in the days of Antichrist. Hereunto also are added some meditations on the 1. and 2. chapters of job, to comfort and instruct all such as be afflicted with any cross, either inwardly in mind, or outwardly in body. By H. HOLLAND Minister and preacher of God's word. Psalm. 141. vers. 5. Let the righteous smite me (for that is) a benefit, and let him reprove me, (and it shall be) a precious oil, that shall not break mine head. AT LONDON, Printed by the Widow Orwin for William Young, and are to be sold at his shop in Canon lane near the great North-door of Paul's Church, at the sign of the white Horse. 1596. The principal points and questions handled in this book. 1. What kinds there be of fasting. 2. What the religious fast is. 3. How the religious abstinence is divided into two branches: 1. Private. 2. Public. 4. What private fasting is. 5. What the public fast is. 6. The corruption and abuse of fasting. 7. Some observations upon the 1. and 2. chapter of job. To the right worshipful and his very Christian good friend, master Robert Chester, Esquire, etc. mercy and peace in jesus Christ. THe pure worship & service of God (right worshipful) hath too dangerous extremes, superstition is the one, impiety is the other. The people of this age seeming wise, to avoid the unsavoury leaven of popish corruption, are fallen asleep in carnal security & profaneness. If the prince of darkness had not so blinded men, that they can not see the beauty of God's house, nor reap any comfort by his service, this exercise of fasting should little need any letters of commendation. For the book of God so commendeth it in the practice of the Saints, patriarchs, Kings, Prophets, Apostles, and Church stories in the fathers and servants of God in all ages: that I can think a man but meanly acquainted with God's worship, which doth not otherwhiles exercise himself herein. This will good Bucer testify with me in these very words: Bu●er de regno Christi lib. 1. cap. 12. Cum jejunia Dominus ipse & Apostoli tantoperè Ecclesiijs commendârunt: de Christi certè spiritu, & regno gloriari non possunt, qui omninò nulla servant jejunia. That is, Seeing the Lord himself and his Apostles have so commended fasting to the Churches, surely they can not glory of Christ's spirit and kingdom which fast not at all. I have endeavoured in this treatise to lay open this exercise to the understanding of the simple, in the best manner that I could. I must look for many adversaries, for the greatest part hath ever declined from piety to superstition and profaneness. Therefore (right worshipful) I come unto you for protection of God's truth: being the more bold to ask this favour, because I am so well assured of your love thereunto, and full resolution to defend the same with all your might during life. Again, I have now for many years known your Christian love towards me for the truth's sake, I desire to testify my heart's affection towards you in the best manner that I can. The most blessed spirit of jesus Christ guide and govern your spirit, keep and comfort you and all yours. February. 12. 1596. Yours assuredly ever to use in jesus Christ during life. HENRY HOLLAND. To the Christian Reader, mercy and peace in jesus Christ. I Have endeavoured in this treatise (Christian Reader) to lay open this argument of fasting plainly and truly according to the Scriptures. First, the religious abstinence is described: next the branches of the same, the private and the public with their special notes and differences. Thirdly, I have showed what causes, and reasons have moved the faithful, to exercise themselves in the one and in the other. The private fast is only commended in the practice of the faithful of all ages. The public is both commanded by precept, and commended by practice, and was both ordinary and extraordinary. And first for the ordinary we have Gods great charge and law written. 1. The 10. Levit 23.27.16.29. day of the 7. month ye shall humble your souls. 2. Ye shall do no work at all, vers. 29. and it shall be a feast of Kippurim, a day of reconciliation. General ordinary fast. 4. throughout their dwellings, vers. 31. 5 an ordinance Levit. 16.31. for ever. The practice and obedience of this law we have noted. Heb. 9.7. But into the second (Tabernacle) went the high priest alone, once every year, etc. that is, this solemn day appointed. This law of a general ordinary fast for the jews, may seem to bind us, and might no doubt be profitable for the Christians under the Gospel, if it were observed. The cause of this fast (saith one) was that the wrath of God might not break out, or being broken out, that it might be a means to return it home again: the same cause remaining, wise men will conclude the effect shall continue. Again (saith he) this exercise being a means to humble a man before his God, was there any degree of humiliation, necessary for that people, which is not as needful for us? Nay, we having received under the Gos●ell more benefits than they, the abuse of God's good gifts and graces in us, should drive us to the lowest humiliation that can be, so it be lawful and warrantable by the word of God. General extraordinary fast. joel. 1. chap. ver. 14. 2. cap. ver. 16. The extraordinary was either signified by prophet, and so commanded of God immediately as we see by joel: or published by God's Vicegerents, princes and priests, the precedents and governors of God's people, as shall appear by sundry examples of the Scripture in this treatise following. Superstition hath ever prevailed in the world, where God's grace and light was wanting, to corrupt all the pure worship of God, but never 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 ever abstained from flesh and wine, and thought this a matter of great devotion. The wise men of Persia, their diet was but farina & olus, course bread and herbs. The wizards of India, when they came to the priesthood of the Sun, did ever after abstain from flesh. The priests of Egypt fasted 3. days before they sacrificed. So the devil commandeth conjurers to fast three days before any magical practice of conjuration. And to be short, Mahomet extolleth fasting: for the Turks fasted in the siege of Constantinople, & having won the city, ascribe this great victory to their fasting. But to pass by these Pagans, and to come unto the Church, for this corruption crept also into it, even from the beginning. Esay. 58. Zach. 7. & ca 8. Philo. joseph. In the days of the Prophets it was thought a service which might highly commend a man with God. In the days of Christ, the Essees and Pharisees did far exceed the former ages in the abuse of fasting. And to come unto 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 doors. The year of Christ 220. Anno. 220. the Montanists began to be very superstitious in the abuse of fasting, and to set up will-worship, as appears with Tertullian in a whole treatise of fasting for herein he doth Montanize dangerously, Tertul. de ●iunio. for following their very words and phrases, he saith: Fasting is a means to purge us from sin and death, an expiation and satisfaction for sin and a means to reconcile us unto 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 abstain from all flesh, eggs, wine, etc. Then were spread abroad into many parts of the world the monastical laws and rites of fasting, which first began in Egypt, and from thence came into Syria, and by means of Eustathius crept into Armenia, afterwards by Basill into Greece, Basil & Nazianzen did weaken themselves to much with fasting. and of Ambrose into Italy. About this time Basill began to exhort mightily unto fasting, and yet were no laws made to bind consciences. But Epiphanius anon after made Bishop of Cyprus, began not only to exhort, but also to command laws, and the times of fasting, etc. as constitutions and traditions apostolical, clean contrary to the doctrine, custom and liberty of the old Church, Sociates story is to be noted. as appeareth with Socrates, lib. 5. cap. 21. For there was no Scripture or law written by the Apostles (saith 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, etc. Many strive about meats: so let us strive and endeavour to take away this custom of swearing (saith he) and these wicked oaths which men rap out so thick amongst us. This is better than all fasting. The care and time we spend about abstinence from meats, let us spend in learning and labouring to abstain from swearing. For it is madness (saith he) lightly to regard things forbidden, and to strive about things jeiunium est ad●aphoron. Nos concessis abstinentes, prohibita audemus? indifferent. We be not forbidden to eat, but we be to swear, etc. If the holy writers had well considered those words of the Apostle, Chrysost. homil. in Math. 47. ie●untum in choro virtutum extremum certe sortitur locum. bodily labour profits little, but piety is profitable unto all things: they would not so lightly have fallen into those high and hyperbolical commendations of fasting, which afterwards gave such occasion to Antichrist, to abuse this exercise in the Church of God. For when the man of sin came to sit as general and universal Bishop in the seat of pestilence, than were strong laws made to bind consciences. The Pope's schoolmen did preach and write, that fasting was a work to purchase and merit grace, August complaineth much against the like in his time: Epist. 119. what would he have done, if he had seen the the ages following. pardon of sins, reconciliation with God, and a special work to purchase heaven, marvelous effectual and profitable for the quick and dead. I speak their own words, as after shall appear. Thus than thou seest (Christian reader) what an argument this is which I undertake to commend unto the Church of God. I know it requires more strength and time than I have or can have any. Notwithstanding, I was thus moved and emboldened to publish this small treatise. First, for that I find but few to have done any thing in this manner in english of this argument. I have written therefore that the ignorant might better know and more practice fasting: trusting that the Lord will in time supply what here is wanting. Next, my desire is to stir up the faithful people of God, because of some dangers threatened these times against us, by prayer and fasting to beg a general pardon of sins, and christian courage for prince and people, and our whole army to fight the Lords battles. And to stop the mouths of Machivelists, Com. lib. 2. cap. 2. jer. 38 4. 2. Thes. 2.11. which are not ashamed to say, that preaching prayer and fasting be means to cast down, discourage, and to make a people faint hearted. And this do fools believe because they neither believe nor love the truth. But the spirit of God speaketh the contrary, testifying unto us of the courage and good success of joshua, David, jehoshaphat, Ezra, Nehemias, after prayer and fasting. Lastly, I was moved hereunto by the spiteful speeches and writings of our common adversaries, who falsely accusing our profession, cry in the ears of the simple, and publish in their books, that we count Rheims. T. Acts. 13. cap. annot. Num. 3. fasting but a moral and Christian temperance, That fasting is a matter of policy we never held, but that abstinence from flesh may be commanded for policy's sake we confess. a fasting from sin, etc. And yet a more manifest calumniation: Luke. cap. 2. Rhe. T. annot. Num. 17. The heretics count fasting (say they) but a matter of policy. To answer these accusers. First I say upon mature and deliberate consideration, and for good policy, do the laws of this kingdom commend an abstinence from flesh for some days in the week, etc. For maintenance of navigation: for breeding and increase of cattle: 5. Eliz. cap. 5, title. certain politic constitutions, made for maintenance of the navy. and that the trade of fishing and fish markets might be continued in our land: as by the very words of the statute may appear. Be it further enacted by the authority aforesaid, for the benefit and commodities of this Realm, to grow aswell in maintenance of the Navy, as in sparing and increase of flesh, victual, in this realm, etc. that it shall not be lawful for any person or persons within this realm, to eat any flesh upon any days now usually observed as fish days, upon pain that every person offending herein, shall forfeit 3. pounds for every time he or they shall offend, or else suffer 3. months close imprisonment, without bail or mainprize. To this order is yet further added a good caution, as followeth. And because no manner of person shall misjudge of the intent of this statute, limiting orders to eat fish, and to forbear eating of flesh, but that the same is purposely intended and meant politicly for the increase of Fishermen, and Mariners, & repairing of Port-townes, and navigation, and not for any superstition to be maintained in the choice of meats: be it enacted, that whosoever shall, by preaching, teaching, writing, or open speech notify, that any eating of fish, or forbearing of flesh, mentioned in this statute, is of any necessity, for the saving of the souls of men, or that it is the service of God, otherwise then as other politic laws are to be, that then such persons shall be punished as spreaders of false news are and aught to be. And this is the Christian policy which our friends, of Rheims have stumbled upon. This abstinence commanded by our laws, is an abstinence for order sake, as the learned Jerome speaketh; which whosoever disliketh is no friend to the common wealth, Ordinis causa, come. in Gal. cap 5. A good rule for things indifferent. Epist. 118. Note the word contrary. and may well be accounted a man of weak judgement: for as Augustine speaketh wisely, Quod neque contra fidem, neque contra bonos mores iniungitur, indifferenter est habendum, & pro eorum inter quos vivitur societate seruandum. Look whatsoever is enjoined by order, that is not contrary to saith, nor contrary to good manners, that we must repute as a thing indifferent, and observe the same for that society sake wherein we live. And yet I further answer the Rhemish adversaries that our godly wise governors, Church, and people, do also truly and in heart embrace the religious abstinence described and commended of God in his word, & have & do practise the same when occasions are offered and as need requireth. And this shall well appear also by a public fast commanded by our governors, and kept in our Church in Anno 1563. For then, first our most gracious Queen moved with a motherly affection for the mortality of her subjects and people, signifieth her good liking of a Christian fast, by her princely and express charge, Archbishop Canterbury, Math. Parker. to the Archbishop then being, all which as a worthy precedent for all posterities I have inserted, as followeth: Most reverend father in God, right trusty, and right well-beloved, we greet you well: Like as Almighty God hath of his mere grace, committed to us next under him, the chief government of this realm and the people therein: so hath he of his like goodness, ordained under us sundry principal ministers, to serve and assist us in this burden. And therefore considering the state of this present time, wherein it hath pleased the most highest, for the amendment of us and our people, to visit certain places of our realm with more contagious sickness, then lately hath been: for remedy and mitigation thereof, we think it both necessary and our bounden duty, that universal prayer and fasting be more effectually used in this our realm. And understanding that you have thought and considered upon some good order to be prescribed therein, for the which ye require the application of our authority, for the better observation thereof, amongst our people, we do not only commend and allow your good zeal therein, but we also command all manner of our ministers ecclesiastical, civil, and all other our subjects to execute, follow, and obey such godly and wholesome orders, as you being primate of all England, and Metropolitan of this province of Canterbury, upon godly advise and consideration, shall uniformly devise, prescribe, and publish for the universal usage of prayer, fasting, and other good deeds, The order of the fast commanded by the Queen, and published in print by the Archbishop of Canterbury. Anno. 1563. during the time of the visitation by sickness and other troubles: Given under our Signet at our Manor of Richmond the 1. day of August, the 5. year of our reign. The order then prescribed by this Archbishop, and practised by the people was commended as followeth. It is most evident to them that read the scriptures, that both in the old Church under the law, and in the primitive Church under the Gospel, the people of God hath always used general general fasting, both in times of common calamities, as wars, famine, pestilence, etc. and also when any weighty matter, touching the estate of the Church, or the common wealth was begun or intended. And it cannot be denied, but that in this our time, wherein many things have been reform, according to the doctrine and examples of God's word, and the primitive Church, this part for fasting and abstinence, being always in the scripture as a necessary companion joined to fervent prayer, hath been too much neglected. Wherefore for some beginning of redress herein, it hath been thought meet to the Queen's majesty, that in this contagious time of sickness, and other troubles and unquietness, according to the examples of the godly king jehosaphat, and the king of Niniveh, with others, a general fast should be joined with general prayer throughout her realm, 1. Chro. 20. jonas. 3. and to be observed of all her godly subjects in manner and form following. 1. First, it is ordained that the wednesday of every week shall be the day appointed for this general fast. 2. All persons between the age of 16. years and 60. (sick folks and labourers in harvest, or other great labours only excepted) shall eat but one only competent and moderate meal upon every wednesday. In which said meal shallbe used very sober and spare diet, without variety of kinds of meat, dishes, spices, confections, or wines, but only such as may serve for necessity, comeliness and health. 3. Item, in that meal, it shallbe indifferent to eat flesh or fish, so that their quantity be small, and no variety or delicacy be sought. Wherein every man hath to answer to God, if he in such godly exercises either contemn public order, or dissemble with God, pretending abstinence, & doing nothing less. 4. Item, those that be of wealth and ability, aught that day to abate and diminish the costliness, and variety of their fare, and increase therewith their liberality & alms towards the poor, that the same poor which either indeed lack food, or else that which they have is unseasonable and cause of sickness, may thereby be relieved, and charitably succoured, to be maintained in health. 5. Pag. 5. Item, that a Sermon be had, preached by such as be authorized, and the preacher to entreat of such matters especially as be meet for this cause of public prayer, etc. 6. Last of all, this day being in this manner appointed for a day of general prayer and fasting, aught to be bestowed by them, which may forbear from bodily labour, in prayer, study, reading, or hearing of the Scriptures, or good exhortations, etc. And when any dullness or weariness shall arise, then to be occupied in other godly exercises: but no part thereof to be spent in plays, pastimes, or idleness, much less in lewd, wicked, or wanton behaviour. I have thus purposely set before thine eyes, Christian reader, the religious care of our good Prince and governors, partly to stop the mouths of adversaries, which persuade men that we despise fasting: partly to stir up Gods faithful people of all degrees, Anno 1588. to renew their zeal in the true profession of the Gospel. And to conclude, we have seen some years past, 1593. a comfortable experience of God's blessing upon the private and public fastings and prayers of God's people in the land. Wherefore let us in assurance of faith draw near unto God, & humbly cast down ourselves again, in prayer & fasting, to confute adversaries slanders, to evert enemy's practices, to the glory of God, protection and deliverance of his Church, confirmation of our own faith, souls and consciences, by and through jesus Christ: to whom with the Father, and most holy spirit, three distinct persons, one invisible, everliving and everlasting God, be all praise for ever, Amen. Thine in the Lord Christ jesus, Henry Holland. ❧ The Christian exercise of fasting, according to the Scriptures. Matth. 6. vers. 16.17.18. 16 Moreover, when ye fast, look not sour as the hypocrites: for they disfigure their faces, that they might seem unto men to fast. Verily I say unto you, that they have their reward. 17 But when thou fastest, anoint thine head, and wash thy face. 18 That thou seem not unto men to fast, but unto thy Father which is in secret: and thy Father which seethe in secret, will reward thee openly. Our blessed Lord and Master jesus Christ, hath knit together in the first part of this chapter 3. special points, which cannot well be severed, Alms, Prayer, and Fasting. For by fasting we give wings to our own prayers, & by alms we cause the loins of the poor, job. 31.19.20. if their hearts can not, to bless us, to pray with us, and to speak to God for us. The pharisees abused all these three good exercises in a spiritual pride and ostentation. Therefore our Saviour Christ teacheth us first for alms, how to avoid the pharisaical vainglory, and how to please our heavenly father, vers. 1. 2. 3. 4. Secondly for prayer, how to avoid the ambition of the pharisees, and how to please our heavenly father, vers. 5. and 15. Thirdly for fasting, how to renounce their hypocrisy, and how to please the heavenly father, vers. 16. 17. 18. In these 3. ver. I note two things. 1. A dehortation from the abuse of fasting: this hath 2. branches, vers. 16. 1. The description of an hypocrites fast, by 3. marks. 1. They look sourly. 2. They disfigure their faces. 3. They desire to be seen of men. 2. The confirmation of the dehortation, or a testification of Christ's dislike. 1. By Christ's usual oath or asseveration: Verily, I say unto you. 2. No reward of GOD, but shame. 2. An exhortation to the right use of fasting, vers. 17. 18. containing two points. 1. A demonstration of the simplicity of a true fast, by 2. arguments. 1. Of adjuncts, vers. 17. 1. Anointing the head. 2. Washing the face. 2. End, vers. 18. that thou mayst appear to God to fast, & not to men. 2. A confirmation. 1. From the good reward following, vers. 18. 2. By answering an objection. Ob. It is done in secret, therefore the reward is lost. Ans. God seethe in secret, and will reward thee openly. The sense. Vers. 16. Moreover, when ye fast. That is, I appoint ye not to fast * jeiunabant bis in sabba tho. 2 & 5. die. Epip. contr. haereses. lib. 1. tom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. twice in the week, as the pharisees and hypocrites do, Luk. 18.12. but when ye fast, either occasioned for private respects privately, or having a charge from God and his Church publicly, Levit. 23. then, etc. but this instruction concerns specially the private fast. Sour. The word signifieth one that carrieth an heavy countenance, or an angry face, clean contrary to this, is a cheerful countenance, Genesis 40.7. The Septuagint use this word, whereas the Hebrew is: wherefore look ye with such evil faces, or so sadly this day? Tremel. ne sitis Cemarim. The Syriac translation hath another word to be noted: for that is: Be not ye Cemarims, or as the black Cemarims. It may be the Syriac translator did use this word, for that these pharisees did not only look sourly, but used also the Cemarims black attire, the more to be seen of men that they fasted. See 2. King. 23.5. Hos. 10.5. Zeph. 1. vers. 4. Disfigure, or obscure, or deform their faces, that is, they make their faces appear worse than they be naturally. They cause that their natural countenance may not appear. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anoint thine head, and wash thy face. That is, Vers. 17. be cheerful: for their ointments were unto them for the same use, as our sweet perfumes and compound waters be unto us. See 2. Sam. 12.20. etc. Reward openly. That is, Vers. 18. heaven and earth shall see thy reward, men and Angels shall know thee, and thy fear and fasting, if it be in faith, and as he 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 practice thereof here commended by our Lord and Saviour Christ I think it best we proceed to speak 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 private and the public: and here first what a private fast is, and how it may best be defined. 3. What motives and reasons have caused the faithful to practise private fasting in all ages, and whether we ought not to fast also in the like occasions. 4. What a public 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 hypocrites. 1. In the old Church in the days of the Prophets, the first generation of hypocrites. 2. In the days of Christ, a more detestable generation of hypocrites. 3. In the days of Antichrist, not only abusing, but wholly corrupting this holy exercise of fasting. The first Question. What a religious fast is, and how described according to the Scriptures. OF fasting, I find there are many kinds very good and commendable all, and needful to be known and practised of men. First, we have a natural fast prescribed by the learned Physician to preserve and to restore health: Hipocr. Qui integra & constanti aetate sunt, optime ferre possunt jeiunium. good to dissolve and consume raw humours, and to expel superfluous excrements out of the body. Of this fasting speaks one learned Physician: Look what diseases, fasting and emptiness cannot help, cure them by medicine. Fernel. meth. lib 2. cap. 20. quos morbos inedia non sustulit, medicatione curato. Ibid. Salubris est tempestiva abstinentia, & apprime utilis quae per inedium fit curatio. Again, Fasting and emptiness, observing convenient time and season, is good for health, and that cure which is by it, is very wholesome and profitable for the body. Of Aurelianus an Emperor of Rome it is said, that being sick he never sent for a Physician, but cured himself with abstinence. This is a good and needful fast: but of this we may not pass our bounds to speak much in this place. 2. There is also a civil fast, which may be used to good purpose, and whereof we have some examples in the Scriptures. This fast is when men would accomplish or perform any thing with expedition, they abstain from all meats and drinks, because their minds are so set on, and intent their present affairs. Such was saul's fast in the pursuit of the Philistines, 1. Sam. 14.24. where in pride of heart, and but rashly, he gave this charge: Cursed be the man that eateth food till night. And such was the proud fast of the jews, cursing, banning, & binding themselves to the devil, if they would not fast till they had killed Paul, Act. 23.12. Certain of the jews made an assembly, and bound themselves with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. oath, saying, that they would neither eat nor drink till they had killed Paul. That cursed bond was fearful, yet howsoever Satan dealt with them that bond was broken. This fast may be used rightly and to good purpose, as for dispatch of matters judicial by inquests, for the ending of controversies in the common laws of this land. But this is not the fast we be to speak of. 3. A third kind may rightly be called the fast of Christian sobriety: This the Scripture commendeth and commandeth God's people to practise all days of their life, Rom. 13.13. 1. Cor. 9.25. Tit. 1.7.8. 1. Thes. 5.6. Tit. 2.10.11. Of this speaketh S. Pet. 1. ep. 5.7. Be sober & watch: reason is added, knowing that your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Luxurious, and unclean men, which know not this virtue, Christian sobriety. are not able to strike one stroke against Satan in the spiritual battle. Be sober therefore and watch, saith Peter. Such as glut and farce themselves with meats and drinks, cannot watch long, but you must watch in body and mind: job. 1.7. for Satan is a notable watchman, and a very vigilant. B. as master Latymer calls him. Bernard speaking therefore of this fast, willeth us to look circumspectly to all parts every day: Bernard. de quadrag. serm. Let the eye fast, let the ear fast, let the tongue fast, let the hands fast, let the soul itself also fast: let the eye fast from curious sights, and all wantonness: let the itching evil ear fast from fables and evil report: let the tongue fast from slander, and murmuring, from unprofitable and vain words, and railing speeches: let the hands fast from idle signs, and all works which are not commanded: let the soul fast from sin, and doing our own will. So far Bernard. Another yet further commending this, Cyrillus in Leuit. Hom. 8.9.10. jeiuna ab omni peccato, nullum sumas cibum malitiae, nullas capias voluptatis epulas, etc. saith: Will't thou that I teach thee how to fast? fast from all sin: eat not the bread of maliciousness; feed not on the meats of voluptuousness; be not heat with the wine of luxuriousness; fast from evil works, abstain from evil words: suppress evil thoughts, touch not the stolen bread of false doctrine; desire not the meats of evil and corrupt philosophy to deceive thee: such a fast pleaseth God. * Qui ieiunare non potest, studeat temperantiae, abstineat à delitijs. Chrysost. This is marvelous need full in these days to be commended, for that we have so many revellers, gluttons, drunkards, which in few days devour and consume all their substance and patrimonies, seldom or never able to recover to serve God or man in Church or Commonwealth. The Lord Christ warneth us carefully to avoid the contrary sins, Luk. 21.34. Take heed least at any time your hearts be overcome with surfeiting and drunkenness, and with the cares of this life. And against the contrary sins crieth Ezechiel, in his time, assuring us that fullness of meats, gluttony & drunkenness were the destruction and bane of Sodom, chap. 16.49. Behold this was the iniquity of Sodom, pride, fullness of bread, and abundance of idleness was in her, and in her daughters, neither did she strengthen the hand of the poor and needy: but they were haughty, and committed abomination before me: therefore I took them away as pleased me. Jerome speaking of these sins, saith: Venture vino aestuans spumat in libidinem: The belly inflamed with wine foameth forth unclean lusts. Thus far of the fast of Christian sobriety, commended so much of divine and human writers, and not without cause, for that it is so good for health, for body, for soul, for the Commonwealth, and for the poor of the land, specially in the years of scarcity: for than Christians are bound to be more moderate, more sober, and sparing in all their diet. But this is not the fast which Christ commendeth in our text, nor that we desire principally to commend in this treatise. 4. A fourth kind, A constrained fast. we may call a forced or constrained fast: which is when poor or rich or both in famine are constrained to fast, because they cannot find any meat to feed upon. This fast also is needful, for Epicures will never fast till they be constrained. This was often in Israel for the chastisement of God's people, joel. 1. and 2. chap. A number have perished in this abstinence in elder ages, and some no doubt among us, because the rich are unmerciful to the poor: and yet for all the penury of these two years passed in our land, more have died of surfeiting and fullness, then of want and emptiness. Of this read Ezech. 4.9.7. vers. and joseph. Antiq. 3. lib. cap. 12. De bello. jud. lib. 6. cap. 11.14 Boum veterem fimum ad alimentum haberent. De bello. jud. lib. 7. c. 7. & 8. This fast pinched the epicures of Samaria, when an Ass' head was valued at 80. pieces of silver, 2. King. 6.25. And the miserable jews which in the siege of jerusalem fed upon some old ox dung, De bello, jud. lib. 6. cap. 16. girdles, shoes, skins, old fusty hay, and such like, and a woman upon her own child. This is the reward of the long contempt of Christ and his Gospel, Atheism, Epicurism, and the like abominations. This fast is good for the correction of sinners: job. 33.16. for the Lord openeth the ears of men by their corrections. But this is not the fast we be to speak of. 5. We have a fift kind of fast, mentioned in the Scriptures, The miraculous fast. which we may call for distinction sake the miraculous fast; and of this we have three special examples set down, not for imitation, but for instruction and confirmation of our faith. The first is of Moses, he fasted 40. days and 40. nights, M. I. Calu. ut legem tanquam è coelo afferret. Com. in Exod. 34.28. to teach that rebellious people that his heavenly prophecies and divine sermons came from God immediately, Exod. 34.28. The second is of Elias, 1. King. 19.8. he fasted also 40. days and nights as a second Moses, to seal unto the Church of God his prophecies, and to convert that idolatrous people unto the true faith of Christ again. The third example is of Christ, who for the same end and purpose, as they did, fasted so many days and nights, to testify to all the world that his holy Gospel was of like authority and came from the same spirit, Matth. 4.2. And here it is to be noted, that these three, Moses, Elias, and jesus Christ fasted but once this miraculous fast in all their days on earth. Mad therefore are they which for imitation of them, prescribe, command and bind consciences to do the like yearly. But of this abuse hereafter. 6. The sixth kind of fasting, is that which is most commended by God's spirit in the practice of the faithful throughout the whole Scriptures, & this for distinction sake again, The religious fast. we may call a religious fast: and this is the only fast our Lord and Saviour commendeth in our text, and therefore we have endeavoured to describe it in this manner following, according to the holy Scriptures. The true description of a religious fast. A religious fast is an abstinence, more than ordinary, not only from all meats and drinks, but also from all other things which may cherish the body, so far as nature will give leave, and civil honesty, for one whole day at the least: proceeding from a true faith, and a cheerful willing mind, principally to testify our repentance, and to work in us a greater humiliation, that our prayers may be more effectual and better prevail with God, to obtain such blessings as concern our own wants privately, For so the poet warneth, brevis esse labor● obscurus fi●. and the public state of the Church and people of God. I would not be shortlest I should be obscure, for that I only desire to instruct and teach the ignorant the truth of this doctrine according to the Scriptures. The confirmation of this description followeth. 1. An abstinence from all meats. So much doth the word signify in Hebrew, Greek and Latin, as all good writers testify. For the Hebrew word Tsome, signifieth to afflict and appair the body with abstinence from all meats and drinks, etc. as appeareth, jonas 3.7. Let neither man nor beast taste any thing, neither feed nor drink water. The same saith David in his fast for Abner: So do God to me and more also, if I taste bread or aught else till the sun be down. 2. Sam. 3.35. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not signify to live sparingly and sober only, but to taste nothing at all. And as for the Latin jeiunium, Marc. Cic. lib. 7 epist. 27. the best Orator saith the very same of it, that himself being sick of a bloody flux, he was ieiunus, fasting so as (saith he) I tasted not so much as water. 2. From all other things which may cherish the body. So generally be David's words, We must abstain, saith one, Quantum natura far & sustinere potest, quantumque ad excitandos facit non extinguendos animi sensus. Eccle. 22.6. if I taste bread or aught else, 2. Sam. 3.35. They were commanded also to put away their best raiment, Exod. 33.5.6. Again, they were to abstain from the marriage bed, joel. 2.16. 1. Cor. 7.5. and from all mirth and music, Dan. 6.18. recreations, delights and pleasures, and from all joy of temporal delights, saith Augustine, quaest. evang. lib. 2. cap. 18. and to give themselves to mourning, weeping, and heaviness for their sins, etc. Nehem. 1. vers. 4. I sat down, I wept, I mourned certain days, I fasted, I prayed. And for this cause also they had their sackcloth and ashes, to signify that they were not worthy of any attire, and that they were but ashes. This also was meant by rending their coats. But now Christ in our text saith, that we may fast, wanting both sackcloth and ashes, yea even when we have washed and perfumed ourselves sweetly: for the Lord regards not the outward ceremonies, but will have us cheerfully to worship him, and to rejoice even in mourning, to rend our hearts, that we may see our corruptions, and abhor them and ourselves, for the huge mass of sin which lieth hid within us, job. 42. vers. 6. 3. For one whole day. This saith David in the place before cited, 2. Sam. 3.35. So do God to me and more also, if I taste bread or aught else till the sun be down. So Saul, 1. Sam. 14.24. So the children of Israel when they went to battle against the Beniamites, they went twice forth against them to their great loss, the first time they lost 22000. men, judg. 20.21. the second time 18000. men, ver. 25. but the third time it is said all the children of Israel went up, and all the people came also unto the house of God, and wept, and sat there before the Lord, and fasted that day unto the evening, vers. 26. and the next day prevailed against their enemies, verse, 35.48. So for Saul & jonathan, etc. they wept and fasted until the evening. So Cornelius desirous to receive that food which was better to him (as job saith, chap. 23.12.) than his ordinary food: he fasted also until the 9 hour of the day, Act. 10. 30. The 9 hour of the day, that is about the evening, saith Epiphanius. Chemit, exam. Trid. Con. tom. 4. de jeiunio. And when at even (saith Chemnitius) they came to eat, they neither made choice of delicate fish or fruits, neither did they fill themselves with wines or strong drinks, or far daintily, as Daniel saith, no pleasant bread, flesh or wine, but they fed upon such poor things as came next to hand, they fed ever (as the Psalmist saith) upon the bread of tears, Psalm. 80.5. and mingled their drink with weeping, Psalm. 102. bread of adversity and water of affliction, Es. 30.20. 1. King 22.27. that is, a poor portion of bread and water. So judith all her widowhood excepting the sabboth's: for to dine and fast are set as opposite with August. epist. 86. And so Anna, Luk. 2. they had no dinner at all, but a light supper when they fasted: for the diet of fasting must be contrary to feasting, which is permitted sometimes the faithful. Nehem. 8.10. Go and eat of the fat, and drink of the sweet, In your seasting remember the poor. & send part for them for whom none is prepared. 4. At the least. This is added for that they continued their fast other while (as occasion was offered) for more days than one. Hester three days and nights, chap. 4. vers. 16. Go and assemble the jews in Shushan, and fast ye for me, and eat not nor drink in three days & three nights, I also and my maids will fast likewise, and so will I go unto the King, which is not according to the law, and if I perish I perish. So the holy Apostle Paul in his conversion was so ravished with the vision, and so humbled being also blind, that he continued three days without meat or drink, Acts. 9 vers. 9 So Nehemias some number of days, chap. 1.1. and David seven days for his son, 2. Sam. 12. but Daniel 21. days, chap. 10.2.3. Nature can hardly bear three days abstinence, as may appear by the story of the Egyptian, who was near dead, because he had tasted of nothing in three days and three nights, 1. Sam. 30.12. he was sick before, but this abstinence brought him to death's door. These continued fasts therefore for many days, wanted but either dinner or supper, they had but one meal, and therein, no doubt, they were very sparing, paring away part of their ordinary, the matter also more course and common than their ordinary, as appears by the words of Daniel, chap. 10. vers. 2.3. 5. Proceeding from a true faith. For, whatsoever is not of faith is sin, Rom. 14.23. seem it never so holy. For without faith it is impossible to please him, and to have access unto him. Heb. 11.6. and impossible to worship him, Rom. 10.14. Seem our service never so humble and dutiful, if our prayer cannot please him without faith, much less our fasting: for this work is but to attend upon that: Non virtus sed gradus ad virtutem: Not a virtue, but a step to virtue: and that we may the better serve God, adminiculum orationis, a staff to support us in prayer, and to keep us up watchful: for fullness maketh us drowsy and to forget God. Here therefore all opinion of merit and of the work done, must never take place with us, and we must desire this whole exercise may be blessed, sanctified, and accepted of God in and through jesus Christ. 6. A cheerful willing mind. Oportet exerceri, animo volente, hilari & prompt: We must exercise ourselves in this service of God cheerfully, saith master Bullinger. And this is Christ's meaning in our text, Matth. 6. vers. 17. when he willeth us to anoint, perfume and wash ourselves in sweet waters, to be sweet and cheerful rather than to be sour, like the hypocrites, or as the black Cemarims. The Lord threateneth to them which want this cheerfulness in his service many plagues, Deuter. 28.47. Because thou servedst not the Lord thy God with joyfulness, and with a good heart, for the abundance of all things, etc. Godly sorrow will cause godly cheerfulness of heart and mind, 2. Cor. 7.10. and delight in the Lord, Psal. 37.4. 7. To testify our repentance, and to work in us a greater humiliation. It is (saith Chemnitius) very truly, Exam. Con. Tr. p. 4. both testimonium poenitentiae, a testimony of repentance, & irritamentum ad poenitentiam, and a means to work in us a deeper humiliation. For the first point, fasting is called in Scripture the humbling of the soul, 1. King. 21.27.28.29. 2. Chro. 12.6.7 Zeph. 2.3. Leuit. 23.27.16.29. Psalm. 35.13. Deut. 10.12. For the second, Ezra testifieth, saying, chap. 8. vers. 21. I proclaimed a fast, that we might humble ourselves before our God, and seek of him a right way, for us and for our children, and for all our substance principally. Fasting is acceptable to God, if it be done without hypocrisy, that is, if we use it to this end, that thereby this mortal body, Master Marshs' letter to his friends in Lankeshire. Acts and Monum. and disobedient carcase, may be tamed and brought under, the subjection of the spirit, and again if we fast to the end, that we may spare to help and secure our needy brethren. It hath many good uses, as after shall better appear, for our own good, for the Church, and for the poor: For what the rich spare this day, the poor must spend, Nehem. 8.10. 8. That our prayers may be more effectual. Confession of sins and prayers ever follow fasting: this exercise is never without prayer, for it serveth in special manner to make us fit for prayer, Nehem. 1.4.5. Psal. 35.13. 2. Sam. 12. Dan. 9 and 10. 1. Cor. 7.5. etc. 9 Concern our wants privately and the public. This shall appear in the descriptions following, both of private and public fast. The second Question. What a private fast is, how it may be best described according to the Scriptures. The religious fast before described, is either 1. Private. or 2. Public. First for the private, it may be thus described: A private fast is a free exercise of a religious abstinence, performed by one, or more, in a family, privately, that our prayers may be more effectual for private and public respects. The proof. 1. A private fast is a religious abstinence. This general is before showed what it is: the private fast, I say, is not the natural fast, nor the civil fast, nor the fast of Christian sobriety, nor the constrained fast, nor the miraculous fast: it is that, which we have called for distinction sake, and as it must be according to God's truth, the religious abstinence. 2. A free exercise. This is the first difference and proper note of this fast: it is a free exercise, so is not the public: for when the Lord by his Church and Prophets shall proclaim it, it shall not be free for any man of years of discretion to abstain from it. Levit. 22.29. Every person that humbleth not himself that same day, shall even be cut off from his people: This shall hereafter in place convenient better appear: But this exercise is free for any to take or leave, See his epist. 86 Ad Cassulanun. as God shall give occasion. That speech of Augustine must be understood of a private fast only: Scimus esse ieiunandum * I know no such precept but one in all the scripture. ex praecepto, sed quibus diebus, ieiunandum sit, aut non, ignoramus, quia id in literis novi Testamenti nunquam est definitum, ideo jejunia relinquenda sunt libera: that is, We know, we be commanded to fast, but what day we must fast, and what not, we know not, because that point is no where concluded in the new Testament, therefore this exercise of fast must be left as free, to use it when & where the Lord shall give occasion: Yet is Epiphanius greatly offended with Aerius, for defending this liberty and fasting on the lords day, lib. 3. To. 1. heres. 75. Again this saith M. Bullinger also, jeiunium est disciplina sponte suscepta: Bulling. Math. 6. It is an exercise which we must practise of our own accord: the same also saith good Bucer, Nec pie praestari jeiunium potest, Bucer de reg. christ. lib. 1. cap. 12. nisi ultroneo spiritu suscipiatur. There can be no religious fast, but when that exercise is performed with a free spirit and a willing mind. There must be also a willingness and a cheerfulness in the public fast, but then is not the same liberty of leaving and liking, which is here granted. 3. Performed by one. This is the second difference or note of a private fast, for the public must be performed by the whole congregation: the practice of a private fast, by one only in a family, we have in diverse precedents of the scripture: for so Nehemias fasted alone, Nehe. 1. v. 4. David fasted alone for his child, 2. Sam. 12.16. David besought God for the child and fasted, and went in, to wit to his privy chamber, and lay all night upon the earth, Then the elders of his house arose, to come unto him, and to cause him to rise from the ground, but be would not, neither did he eat meat with them: So than he fasted alone, as often also his custom was to do, Psalm. 35.13. 2. Sam. 3.35. Psalm. 69.10. So Daniel alone, Dan. 9 and 10. chap. so Cornelius alone, Act. 10. ver. 2. & 30. So Anna the prophetess alone night and day full often, Luk. 2.36. There was a prophetess one Anna, the Daughter of Phanuel, of the tribe of Aser, which was of great age, and had lived with an husband seven years from her virginity, and she was a widow about 84. years, and went not out of the temple, but served God with fastings and prayers night and day. 4. Or more in one family: This is the third difference or note of a private fast: this ever is kept in the compass of one family, but in the public fast more than one, many families, as the congregation will yield, are assembled: for this point also we be taught by other divine examples of holy scripture: For Hester and her maids with her, humbled themselves in a fast privately, Hester 4.16. Fast ye for me, and eat not nor drink not, in three days, day nor night, I also and my maids will fast likewise: And thus the Master and the family may exercise themselves religiously in a private fast, as hereafter shall yet better appear. 5. Privately: This is the fourth difference and note of a private fast: for such as fast in a family, must fast privately in their private chambers, but the place of the public is in the temple and public congregation; such as fast privately must separate themselves, Zach. 7.3. because according to the time and occasion, they give themselves to weeping, meditation, and mourning. So Christ willeth, Matth. 6.18. That we desire not to be seen of men to fast, but that our private fast be seen and known to God in secret, who notwithstanding will reward us openly. So David in his private fast entered into his privy chamber, 2. Sam. 12.16. to sequester himself from all companies, that he might more freely give himself to mourning, meditation, fasting, and prayer. This is contrary to the pride of the Pharisie, who must be seen of men, and known by his sour face, and Cemarims attire, by standing and praying in the synagogues, and in the corners of the open streets, Matth. 6.5. Luk 18.11. 6. For private and public respect. This is the fift and last difference and proper note of the private fast, for the private fast is, and may be for the private respect of one or many, or for the public state also of God's Church and people far and near: but the public and general fast, is for the public and general good of the Church only. First for private respects. So David fasted, to see if by prayer and fasting he might obtain of God, the life of his child: 2. Sam. 12. and for his own humiliation often, Psalm. 35.13. as did also the Apostle Paul, as he testifieth of himself, 1. Cor. 9.27. I beat down my body, and bring it to subjection, lest by any means, after that I have preached to other, I myself should be as a refuse, or nought worth. And to this end he fasted often for himself, and for the Church, 2. Cor. 11.27. in * jejunia Golunt aria interpreter. I. Cal. c 8. ibidem. They were voluntary, not constrained fasts. fasting often, 2. Cor. 6.6. by watchings, by * A voluntary exercise. I. C. 8. ibidem. 2. Tim. 2.25.26. fastings. Secondly for public respects, we ought also privately, for our brethren, for the whole Church of God, specially that Church and land wherein we live, and have received so many of God's sweet blessings, spiritual and temporal: and for neighbour Churches also, as need and occasion shall so require. David fasted privately for the common good of his enemies, that God would give them repentance, that they might know the truth, and come to amendment of life, out of the snare of the devil: For this cause he saith, Psalm. 35.13. (speaking of his enemies) Yet I when they were sick, I was clothed with a sack, I humbled my soul with fasting, and my prayer was turned upon my bosom. Nehemias fasted alone for the good estate of the whole Church certain days, and Daniel also one and twenty days, chap. 10.2.3.12. and he was heard and comforted. And Peter in his often fastings, had no doubt the whole Church in remembrance, for he saith, That he careth for all the Churches: 2. Cor. 11.27. and therefore he prayed and fasted for all Churches. So good Augustine, Bishop of Hippo in Africa, when that city was besieged by the Vandals, he gave himself to fasting, mourning and prayer, and died in that siege, as writeth Possidonius. And thus far shall suffice for the confirmation of the description of a private fast. The third Question. What moved the faithful, (whose practice is commended by God's spirit for instruction and imitation) in elder ages, to exercise private fastings, and whether we may not, and must not do the like, in the like occasions. NOw let us proceed to teach the ignorant, the manner how, and the time when, and upon what occasion they must exercise themselves in this religious abstinence: and first here jiudge this to be a firm demonstration, for instruction. The same motives, arguments and occasions which moved the faithful in elder ages to humble themselves in private or public fasting, aught to move us: These motives and occasions following, moved them: therefore they may and must move us: This reason I ground upon this and the like places of scripture: Hebr. 6.11.12. And we desire every one of you, etc. That ye be not slothful, but followers of them, which through faith and patience inherit the promises. Secondly, here remember that wheresoever in the scripture God's spirit speaketh of sackcloth, dust and ashes, rending of their clothes, humbling of their souls, the learned are of judgement, that the religious abstinence is there understood, for these were special adjuncts and signs of this exercise, as may appear if you confer these scriptures, Esay 22.12.13.14. 2. Sam. 12.19. 1. Sam. 4.12. jer. 6.26.25.34. with these places, Daniel 9.2.3.4.5. jonas 3.6.7. 2. Sam. 12.16. Hester 4.3. Josh. 7.6.7. 1. Motive and occasion of fasting, sorrowing for the dead. The first most ancient precedent for instruction and imitation in this exercise of private fasting, shall be jaacob: of him it is said, that when he sorrowed for joseph, Gen. 37.34. He rend his clothes, and put on sackcloth about his loins, and sorrowed for his son a long season: Where we see old jaacob gave himself to fasting, weeping and mourning for young joseph, and would not be comforted: and this did he not so much to vex himself in impatiency, as to stir up himself to prayers for himself & the rest of his children & family, & gave himself more seriously to holy meditations concerning death, the resurrection, & the last judgement. But least any here doubt of this custom of fasting, when they sorrowed for the dead, because here is no mention of it in express words, look upon the practice of the ages following; & we shall see this was used when they lamented for the dead, as for saul's death, the inhabitants of jabesh Gilead, mourned and fasted 7. days: 1. Samuel 31.13. The like doth David for Abner after his death, 2. Samu. 3.35. And again, David and his men, for Saul and jonathan, and for the lords people. Then David took hold on his clothes and rend them, and likewise all the men that were with him, and they mourned and wept, and fasted until even, for Saul and for jonathan his son, and for the people of the Lord, and for the house of Israel, because they were slain with the sword, 2. Sam. 1.14.12. Shall old jaacob so fast and mourn for young joseph, the Gileadites for Saul the tyrant, and David for proud Abner? And shall not we also humble ourselves in fasting and prayer, for the loss of God's Church, in the death of religious and wise governors, of noble jonathans', reverend samuel's, etc. 1. Sam. 25.1. That the Lord may grant a good supply? This last December have died within 14. days, three most worthy men, the first for magistracy, the second for the ministry, the third for the wars, and defence of the land, which have done great service in their time, the good E. of H. Mr. W. Wh. Sr. R. W. Aretius. loc. come 129. and for many thousands of the Lords people which have perished at home by famine and pestilence, and in the wars by the sword of the enemy in all reformed Churches round about us? Many most worthy men are fallen a sleep and taken from us, and few have lamented, and sorrowed in the hearts. So that the Prophet's complaint is true: The righteous perish and no man considereth it in his heart, and merciful men are taken away, and no man understandeth, that the righteous is taken away from the evil to come, Esa. 57.1. This fasting is turned in these days into a feasting upon what occasion or colour of reason I know not. I find that the heathen had their conciones funebres, funeral declamations to praise their dead, and epulum publicum, their common banquet when the funeral was ended. Thus was their mourning suddenly changed into mirth, that all sorrows for the dead, and remembrance of death, a meditation most needful, might the sooner be forgotten: this abuse we find also in Christ's time. Thus the fathers gave themselves to fasting, prayer, and meditations concerning death and God's judgement, etc. when they sorrowed for the dead. But we never yet read that they prayed for souls departed. The same reasons & occasions which moved the religious fathers to a private and public fasting, may & must move us: But they fasted when they sorrowed for their dead. Therefore so may and must we do in like manner. Secondly, I find that in the conversion of sinners, The second cause of private fasting, to humble ourselves for the increase of repentance, etc. Exam. Con. Tri. par. 4. and when the faithful would humble themselves for the renewing of their repentance, they exercised themselves in private fasting: for it is true that Chemnitius saith: Fasting is not only testimonium poenitentiae, a testification of our repentance, it is also irritamentum ad poenitentiam, a means to stir us up unto repentance. The ceremonies of dust and ashes are past, Christ biddeth us anoint and wash ourselves: but fasting is not yet abrogated in our humiliation. Rending of the clothes that is past, but rending of the heart that continues still. For the first then, note the words of Christ, Matth. 11.21. Woe be to thee Chorazin, woe be to thee Bethsaida: for if the great works which were done in you, had been done in tire and Sydon, they had repent long agone in sackcloth and ashes. For poor sinners in their first conversion unto God, are often so astonished and cast down, that little joy have they to taste any food, and it shall be good for them not to do it, as constrained, but the more to humble themselves, and the more penitently, and effectually to pray and to cry for grace. Of Paul it is said in his first conversion, that he was so cast down, that being at Damascus three days without sight, all that time he neither did eat nor drink, Act. 9.9. Fast therefore and weep all ye sinners, for the great contempt of God's covenant, Honour ieiunij, etc. This is the commendation of fasting (saith Chry.) not abstinence from meats, but to avoid sin. for the profaning of his name and sabboth's, etc. Rend your hearts, for except you repentye cannot be saved, Luk. 13.3.5. In elder ages (saith justin, Apolog. 2.) Docentur ante omnia: Sinners are first taught, in prayer and fasting to cry for the pardon of their sins, and we pray with them. Secondly, the faithful renewing more seriously their repentance for general or special sins, they humbled themselves always in private fasting, as appears by many examples: one for all shall be job, whose words are these, (chap. 42. after humble acknowledgement of his sins) I have heard of thee by the hearing of the ear, Remember the first rule. but now mine eye seethe thee. Vers. 5. He saith, Therefore I abhor myself, and repent in dust and ashes. In his confession he saith, vers. 3. I have spoken that I understood not, & which I knew not. As if he said, I acknowledge my frenzy and madness, chap. 3. in cursing the day of my birth, but (such were my torments) I spoke unadvisedly with my lips, I have spoken I wots not well what: and because they have accused me unjustly of hypocrisy, I have too much justified mine own self, and therefore I abhor myself, Chap. 3. I detest as all my sins in general, so the special sins I have committed under this cross, job. 13.15. and I do humbly repent in fasting, weeping & mourning, trusting that thou wilt receive me to grace in my redeemer, chap. 19.25. jesus Christ. Few were jobs sins in comparison of our daily and most dangerous downfalles: Chap. 1.5. Chap. 3.25. for he gave himself no rest, peace or quietness, watching over himself and his family, so careful was he to please God. If job therefore for those few sins committed, in great agonies and passions of body and soul doth so abhor himself, and cast himself down in fasting and mourning, at God's feet, accounting himself but dust and ashes: what must we do for our negligences and ignorances, for our continual sins, general and special, known and unknown? but ever desire to see and know our sins, that we may the sooner abhor our sins and ourselves for our sins, that we may cite ourselves, accuse, convince, and condemn ourselves, and pronounce sentence against ourselves: so judging ourselves we shall not be judged, 1. Cor. 11.29.30.31. So abhorring ourselves for our sins, we shall be beloved and blessed of God in his Christ. Learn therefore of job how to confess thy sins, and to abhor thyself in unfeigned repentance: no knowledge of God, no knowledge of sin: no sight of sin, no sorrow for sin: no sorrow for sin, no confession of sin: no confession of sin, no desire of grace: no desire of grace, no pardon can be granted: no pardon granted, the seal is denied. Therefore desire to see thy sins, and so to abhor thyself, etc. This example nearly concerneth such as in any extremities, specially in grievous diseases and maludies of body, as the pestilence, or pestilential fevers, convulsions, and the like: or in troubles of mind whatsoever, have spoken idly, furiously, and impiously of God in any manner, let them here learn of job, when GOD shall restore them to health again, how to abhor themselves and their sins, in fasting and mourning: So cast down thyself, and be well assured God shall advance thee. Quo frequentior est lucta, etc. The more wrestlings we have with Satan, with our own corruptions, and with temptations, hoc frequentior esse debet abstinentia, the oftener must we use this holy abstinence. Bulling. Matth. 6. Requiritur a itiunantibus mortificatio carnis sine qua impium est jeiunium: Mortification of the flesh must be one end of our fasting, otherwise our fast is an ungodly fast. Gualt. in Esai. hom. 164. And for this cause fasted David 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 moved the religious fathers to exercise themselves in private or public fast, may and must move us to fast also. But they fasted for testification and increase of unfeigned repentance. Therefore so may and must we do in like manner. A third cause of private fasting, the cure and comfort of the sick. Thirdly, I find that the holy servants of God, as when they would be the more humble and devout in prayer for themselves, to prevent or remove any calamities, they gave themselves to fasting: so also when their brethren were in like dangers, they prepared themselves to cry unto God for them, in a religious abstinence. The holy man of God David fasted for his enemies when they were sick, and prayed right humbly that God would give them repentance unto life, 2. Tim. 2.25.26. Psal. 35.13. how much more than did he perform this duty for his good brethren in the like occasion? For we be commanded of God to cherish this Christian sympathy in our hearts. Rom. 12.15.16. Weep with them that weep, be of like affection one towards another. And the sick we be commanded to have in special regard, and to consider of them as if we were in their case, for the time present. james 5. Psalm. 41.1.2.3. Blessed is he that judgeth wisely of the poor, The visitation of the sick. etc. The Lord will strengthen him upon the bed of his sorrow, thou hast turned all his bed in his sickness. For this cause again we have a notable example of ancient record in God's book, in jobs friends: of whom it is written. First, that they agreed together as good friends and loving brethren, to come to lament with job, 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 uncertain, standing a far off, they lift up their voices and wept, vers. 12. Thirdly, they humbled themselves before God in fasting and prayer for him seven days and nights, vers. 13. In this example we may note what we are bound to do in the visitation of the sick, and in comforting our brethren in their afflictions. First then consider of their love, this was great, that being such great men for learning & wealth, The love of jobs friends. yet they come to comfort a man in misery. This duty the Lord commandeth, james 5. that we perform to all men: Is any sick? and God promiseth his mercy and favour to such, Psal. 41. Great must be our love to all men, but our bowels must be full of brotherly affection to the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Pet. 1.7. Secondly, consider their agreementt in faith and love, and good affection, vers. 12. to perform this duty. This also is required in such as will receive a blessing by fasting, prayer, and conference with the sick. It is ever to be wished that the faithful, Be like minded one towards another, according to Christ Jesus, that with one mind and one mouth they may praise God, even the father of our Lord jesus Christ, Rom. 15.5.6. For the Lords promise is sure and certain to such well agreeing brethren. If two of you shall agree on earth upon any thing, whatsoever they shall desire, it shall be given you of my father which is in heaven. 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 midst of you. Matth. 18.19.20. For this agreement we find the faithful in the Primitive Church commended in many places in the story of the Acts: When the day of Penticost was come, they were all with one accord in one place. Act. 2.1. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued daily with one * accord in the temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vers. 46. And of their sweet prayer which was forthwith heard and granted. Act. 4.24. It is said, they lift up their voices with one accord: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and vers. 32. that the multitude of them which believed were of one heart and of one soul. That is, of one mind, will and affection. It were to be wished always, that we proceed by one rule, and that we should mind one thing, Phil. 3. vers. 16. But for that few be come to this perfection, & the weaker must vary in judgement often, therefore the strong must bear with the weak, till God reveal and teach them better things, and the weak must not be lightly offended with the strong, for having received a greater measure of knowledge: but howsoever they may dissent in some opinions, yet must they consent with one accord, as knit in one heart, and as having but one soul, when they will power forth effectual prayers before God, as the former precedents teach us. The sympathy of jobs friends. 3. Thirdly, I find also in these men a christian sympathy, this appears in their weeping, and rending of their clothes: they felt in the beginning such passions in themselves, as if their souls had been in his soul's stead: as job after wisheth, chap. 16.4. that is, they mourned as if they had been in the same case: such men only can minister comfort and pray effectually for the sick. jam. 5.5. The prayer of faith shall save the sick. jobs friends fast and pray together. 4. Fourthly, being thus prepared, affected and assembled, they give themselves (I take it) to prayer and to fasting seven days and nights: for they sat down so long upon the ground by him, 2. Sam. 12. as David did, when he fasted & prayed for his child. They sprinkled dust on their heads & sat down, as their manner was in fasting and mourning And we must not imagine these reverend, faithful wise men, should pass their time otherwise, or should come to the place to perform the lesser duty, and neglect the greater. Therefore I say they fasted and prayed, and spoke to God much in prayer, albeit they had not a word of conference with him, because they saw his grief was such that it was painful for him to hear, and more painful to answer them again. 5. Fiftly, we find also that after all this, Conference with the sick. they labour with long speeches & conference with him, to bring him, as S. james warneth, to confess his sins, james 5.16. but being in an error, and judging him, We must crave for wisdom to consider wisely how & what to speak to the sick. because of so strange a calamity, an hypocrite, and out of God's favour, & proceeding therefore the more vehemently and bitterly against him, as desirous to humble him for his good, they fail of their purpose. Such therefore as will work effectually any good in visitation of the sick, must know the patient's life and calling, his knowledge, his fear, his affections, his love, his life and conversation: whether Satan hath wounded him, and in what manner: They must be provided of examples, to teach them the Lords proceed with others his dear children in like manner. But nothing comparable to our own experience. Here therefore let them pray earnestly for the spirit of judgement, A gracious speech healeth the passions of the soul. for that Satan hath many strange and invisible delusions. And remember always the proverb, A word spoken in his place, is like apples of gold with pictures of silver. Prou. 25.11. 6. Sixtly, Such as will fast and pray for the sick, must be faithful and righteous men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sick can have no comfort by wicked men in their sickness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith of the patiented. S. james requireth that they be faithful and righteous men, that will perform this duty: and no doubt so were these great men which came to job. They must be faithful men, and power forth the prayers of faith: for wanting faith, they cannot speak one word unto God, Rom. 10.12.13.14. They must be righteous men, for otherwise their sacrifice is rejected, Prou. 21.27. and the sick can have no comfort in them. The prayer of a righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of great strength, and prevaileth with God, working effectually. james. 5.16. 7. Seventhly, Saint james requireth also that the patiented confess his sins, and join with his brethren in faith and prayer. Vers. 16. Confess your sins one to another, and pray one for another. Surely the Lord Christ requires also faith and humiliation in all them on whom he wrought his miraculous cures: as Matth. 9.22. Daughter be of good comfort, thy faith hath made thee whole. And so most commonly he asketh of their faith, how they are persuaded of his grace, love, power & might to do them good. Commending faith often, Matth. 8.10. and 9.2.3. Luk. 13.16. And Cyprian speaking of the visitation and cure of the sick in his time, 4. Tract. de ido. vanitat. saith: Prout fides patientis adiwat: That is, As the patient's faith helpeth: so prevail we with God, in the visitation of the sick in fasting and prayer. And this God so wrought at the last, that these friends with job, and job with them humbly confessed their sins and prevailed with God, so as job was restored to a better state than he had before. chap. 42. Perseverance in fasting and prayer for the sick. 8. Eightly and lastly, these men we see had zeal to persever and continue this holy exercise of fasting and prayer for many days: and to continue their admonitions, instructions and conference yet a longer time. For albeit the Lord heareth always the prayers and supplications of his servants, in the very beginning: notwithstanding he showeth not always any full grant of them long after, because he would have his children more earnestly to sue unto him, by petitions and supplications, and to wait upon him. So the Apostle admonisheth, that we persever and continue in prayer, waiting and expecting with patience a blessing from the Lord. This Daniel teacheth us by his practice and experience: At the same time, I Daniel was in heaviness for three weeks of days. I ate no pleasant bread, neither came flesh, nor wine in my mouth, neither did I anoint myself at all, till three weeks of days were fulfilled. This was a patiented perseverance in prayer, fasting, and humiliation, for 21. days, than he receiveth an answer. Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to humble thyself before thy God, thy words were heard, and I am come for thy words. Thus we see, that albeit the Lord heareth not at the first cry, yet delighteth he to see our submission before him, and will grant our requests in his good time: for we must not prescribe him his time, nor appoint him any thing. Let us remember how to visit our brethren, as here we be taught; and this exercise first remember also to practise, when thine own house, or any in thine house is taken with any grievous sickness, or under any special calamity: So doth David, 2. Sam. 12. Remember james: Is any sick? send for the elders. 2. And when our brethren are brought low with any grievous sickness of body or mind, as we heard in jobs friends. And lastly, this is the only way to cure the great and dreadful Satanical diseases and evils, which no doubt vex often many even in these days, incurable to the best learned Physician. Of such evils and their cure on this wise by fasting and prayer, we have sufficient instruction with Christ, Matth. 17.15. where note these points. First, a mixed disease or malady in part natural, in part Satanical: for the father saith his son is a lunatic: so the Physicians call this sickness, because it followeth the course of the Moon, and for that such as are borne in the change are thus lightly pained. But note what the Evangelist addeth, & we shall see the secret cause of it: vers. 18. Jesus rebuked the devil, and he went out, and the child was healed in that hour. Here behold then a disease in part natural, in part Satanical. Of this M. Caluin saith, that experience teacheth us indeed, that this disease doth increase & decrease according to the course of the Moon: Neque tamen hoc obstat quo minus Sathan naturalibus medijs suos impetus permiscuerit: 2. Note the cure of this evil in the same place: he saith it is done not by witchcrafts, sorceries, etc. but by fasting and prayer, as is before showed, Matth. 17. vers. 21. Therefore saith Basill: De laudibus ieiunij. I●●unium est armatura ad confligendum cum diabolo. Fasting is a weapon to fight with the devil. And thus far for the third occasion of private fasting. I conclude: The same reasons and occasions which moved the religious fathers to exercise themselves in private fasting, aught to cause us to exercise the same: but the sicknesses of their brethren, friends, etc. did move them to this exercise of private abstinence. Therefore the sicknesses and grievances of brethren, etc. must move us to this private abstinence. A 4. cause of fasting to perform the duties of our calling faithfully. 1. Cor. 9.27. Fourthly, the godly did exercise themselves in this kind of abstinence also, that they might be the more watchful, faithful, and ready in soul and body, to perform the duties of their callings. For this cause no doubt did Saint Paul fast often, 2. Cor. 6.6. of himself he speaketh, I beat down my body, and bring it to subjection, lest by any means after that I have preached unto other, I myself should be but as a refuse. This blessed Apostle did watch over himself, and had a special regard to his ministry, as he warneth Timothy: Take heed to thyself, and unto doctrine: for so doing thou shalt both save thyself and then that hear thee. 1. Tim. 4.16. First for himself, that he give example of life answerable to his doctrine: secondly for doctrine, that he be both diligent and faithful therein. For these graces doth he fast and pray often. Concerning Paul's abstinence, in that place before cited: a notable metaphor is used in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is borrowed from champions, which in elder times used buffeting with fists: for these in fight gave their adversaries all the blows and wounds they could, till they had them at command as captives, to yield them service with all submission and subjection. So saith Paul, Galath. 5.17. I buffet & beat down with fasting and abstinence this wretched carcase and rebellious body of sin, which is so inclined to Satan and his service, that I may more dutifully serve and obey my Lord and master jesus Christ. So saith Hilary of himself and his abstinence in the like occasion: O mi asine, ego pascam to palea, non hordeo, ne me recalcitres: That is, O mine ass (so calls he very fitly that which Paul calls his wretched body of sin) I will feed thee with chaff, that is, I will beat thee so with abstinence, and not with barley: no pleasant bread or provender shalt thou have to fat thee, Daniel 10.2. lest thou kick me. i. Hinder me to proceed and walk cheerfully in my calling. The like similitude useth Augustine in his Tract. Subigendo corpori, etc. We must use fasting as a special chastisement to tame the body. Leo. serm. 8. de jeiunio. 7. mens. de utilitate ieiunij. If thou wouldst ride a horse, which in carrying thee is like to cast thee down, to ride him safely, wouldst not thou take from him some part of his provender, and tame him with hunger, which could not be ruled with bit or bridle? * Mea caro iumentum est. my flesh is the beast, etc. The Apostle addeth the special end of his abstinence to be this, that neither he nor his ministry and doctrine might justly be rejected. A notable precedent for the ministers of Christ, for fasting. This Timothy so followed, that no doubt by his often abstinence and fastings, his stomach became so weak, that Paul must admonish him as a father, to avoid too much austerity, and such beating of his body with abstinence, lest he become unprofitable to God's people. 1. Tim. 5.23. Drink no longer water, but use a little wine, for thy stomachs sake and often infirmities. And in like manner offended good Basill and Nazianzen: for with too much fasting, they hurt themselves and the Church of God also: Pet. Mar. class. 3. ca 10. ser. 24. Basill complaineth Psal. 15. that his people did as it were suck blood of him in every Sermon he preached, and yet like a good nurse he is unwilling to leave them without spiritual food for their souls. Basilius & Nazianzenus cum viri essent doctissimi, tamen abstinentijs & chameunijs effecti sunt ecclesiae inutiles: Basill and Nazianzen (saith P. M.) being very learned men, yet by long fasting and lying upon the ground, they became unprofitable unto the Church of God. Thus easily do men fall from one extremity into another. I conclude this argument briefly, as before. We must fast as the holy Apostles of Christ have done: But they fasted to beat down sin, and to perform the duties of their calling faithfully. Therefore we must fast also for this end and purpose. Fiftly, the faithful did fast also privately, when they felt the spirit of prayer, Zach. 12.10. to wax faint in them, to stir up their spirits, A fift cause to be more fervent in prayer. and to prepare themselves to holy meditations and prayers. This is to be seen generally in all examples of fasting, for this is one special end of all their abstinence: for they were well assured this exercise of itself, did neither commend, nor discommend them with God: The faithful do often find their hearts so dry, barren and so wretched, that they cannot pray at all. Note therefore for this point, that fasting is never exercised by the faithful, without invocation, confession of sins and prayer. Nehemias fasted and prayed, chap. 1. 5. David fasted and prayed, 2. Sam. 12. Psalm. 35.13. Daniel fasted and prayed, chap. 9 and 10. Cornelius fasted and prayed, chap. 10. ver. 29. and Paul biddeth us knit these together when we have need of more strength to put up our supplications in weighty affairs, which concern us or the Church of God: abstain from the marriage bed saith he, with consent for a time, that ye may give yourselves to fasting and prayer, 1. Cor. 7. ver. 5. where again, lest any should think over highly of this exercise, or conceive any opinion of holiness, merit, etc. he addeth also, not unmindful of our infirmities: and again come together that sathan tempt you not for your incontinency. jeiunijs preces alere, ingemiscere, Lichrimari, & mugire dies noctesque ad dominum. Tertul lib de penitent. jeiunium preces nostras subuheit in coelum: Fasting gives wings to our prayers. Basil. Homil.: de laudibus ieiunij. This appeareth plainly in the words of Ezra, that one principal end and use of all fasting public and private, is to make us more fit for prayer, Ezra. 8.21. I proclaimed a fast that we might humble ourselves, to what end, that we might seek of him, that is, by prayer beg of God, or put up our petitions unto God, a right way, to escape the enemy, for us, for our children, and for all our substance: and that this seeking was by prayer, appeareth in the words following, vers. 23. So we fasted and besought our God for this, and he was entreated of us. In prayer the soul must be lifted up to God, Psal. 25.1. and powered forth as it were before the Lord, 1. Sam. 1.15. a work which no natural man can perform, before he hath received the spirit of faith, 2. Cor. 4.13. Rom. 10.14. and the spirit of prayers, Zach. 12.10. Rom. 8.26. Yea the faithful themselves when they have their consciences loaden with sin, or their bodies farced with meats they shall find themselves barren and bound up in their hearts, dry and unapt for this heavenly exercise: I conclude therefore. Look what moved the faithful and holy men to fasting, must move us: They fasted to prepare and to stir up their spirits and souls unto prayer: Therefore so must we. Sixtly, the faithful servants of God, A sixth cause of private fasting, to bear the cross more patiently in persecution for the professon of the gospel, etc. when they were called to bear Christ's cross in times of persecution, for their religion, for the gospel and their profession sake, than they gave themselves again in special manner unto fasting and prayer, ad ferendas afflictiones, etc. That they may (saith Chemnitius) accustom themselves, and learn to bear afflictions more patiently. And this Christ teacheth to be a special time for this abstinence, answering john's disciples of their private fast, Mat. 9.14. Why do we and the Pharisees fast often, and thy disciples fast not? he saith, can the children of the marriage chamber mourn, as long as the bridegroom is with them: but the days will come when the bridegroom shall be taken from them, and then shall they fast. Where he teacheth, first that there is a time of mirth and joy, and that season is unfit for fasting, and that there is a time of sorrow & mourning, when men ought to give and apply themselves more humbly unto fasting and prayer. Secondly, We must fast when we shall feel our bridegroom jesus Christ absent from us. Cant. that he shall departed from them, and then many evils shall follow, great persecution for the Gospel, as came to pass under those ten bloody Emperors: then and in those days, men must not forget fasting. The holy martyrs therefore, as Christ admonisheth, ever under the cross, gave themselves to fasting and prayer. The jews fasted much privately and publicly, during their banishment and captivity, Zach. 7. 〈…〉 for 〈◊〉 souls. howbeit, after a time they became superstitious: and for this cause also, fasted no doubt Paul often, for speaking of his afflictions, and rejoicing to remember how many evils he passed through for the gospel sake, he saith, in watchings often, in fastings often: 2. Cor. 11.27. Again 2. Cor. 6.5.6. In stripes, in prisons, etc. by watchings, by fastings. And thus the good Martyrs in all ages did exercise themselves: M. Bradfords abstinence under the cross. of Master Bradford, Master john Fox writeth, that Preaching, reading and praying was all his whole life: he did not eat but one meal a day, which was but little when he took it, Acts and Mon. 1555. julij. and his continual study was upon his knees, in the midst of dinner, he used often to muse with himself, having his hat over his eyes, M. Bradford mingled his drink with tears. from whence came commonly plenty of tears dropping on his trencher. So likewise Alcibiades a good man, lived very sparingly in the primitive Church: for he fed only on bread and water, and would have continued this diet in the prison, for he thought it a special time of fasting: but because of his weakness, he was taught of Attalus the martyr to do otherwise, and he received the admonition, Euseb. lib. 5. c. 3 and obeyed it, and used the creatures more freely with thanks giving unto God. A seventh cause: preparation to hear the word and receive the Sacraments. And let the seventh end of this exercise be a diligent and godly preparation to hear the word, and for participation of the sacrament, to our edification and comfort: for thus did the faithful in all ages receive benefit by the public ministry of God's word and sacraments: here we must regard principally these three points: 1. Preparation before the word and Sacrament. 2. Attention and reverence, in hearing the word, and participation of the Sacrament. 3. Meditation after. 1. Of preparation before the word and Sacrament. THe Lord for this point, warneth us that we enter not rashly, nor unadvisedly into his holy sanctuary, but with preparation and reverence: Eccle. 4.17. Take heed unto thy foot, when thou interest into the house of God, and be more near to hear then to give the sacrifice of fools, for they know not that they do evil. This preparation is principally of two parts, 1. Of the mind, 1. By reading. and 2. By meditation before. 2. Of the heart and spirit, 1. By fasting. 2. By prayer. Preparation of the mind. BEfore the mind be enlightened with some measure of the true knowledge of God: there can be no faith, no repentance, no salvation: how can men love that which they know not, how can we trust him whom we love not, etc. It is a wonder to see how Satan doth bewitch men in these days, to sever these two, reading and preaching, which GOD hath ever so coupled together: for some would content themselves for their faith and salvation with reading only, and they are many: and some would have but preaching only, and they be not a few. The scripture indeed doth ascribe most for the breeding, 1. The mind prepared. First, by reading of the Scriptures. increase and growth of faith & repentance, unto the preaching of the word, Rom. 10.14.17. Mal. 2.6.7. Pro. 29.18. Hos. 4.6. Matth. 15.14. But yet they command us full often publicly and privately to read the same, Deut. 6.6.7. Psalm. 1.2. Act. 13.15. Daniel read the Scriptures. chap. 9 2. David read the Scriptures, Psalm. 119. and 19 Christ commands all to search the scriptures, joh. 5.39. Paul warns Timothy to give attendance unto reading, 1. Tim. 4.13. The Eunuch was very diligent in reading the scriptures, Act. 8. and the Apostle commandeth his epistles to be read publicly and privately to all the saints, 1. Thes. 5.27. Col. 4.16. A diligent, wise and profitable reading of holy scriptures, helpeth judgement, increaseth faith, confirmeth memory, stirreth up affection, etc. and prepareth a man wonderfully to the fruitful hearing of God's word preached. A great number not regarding this preparation, know not the preachers text, and many know not what book or part of the bible, and some are so rude & ignorant, that they know not whether the scriptures of God, or apocryphal books be handled. In reading have a special regard, first unto matter, secondly to method: first for matter, read most the holy scripture itself: secondly, in the scripture things most profitable and needful for thy salvation. And for method, first begin with the grounds of salvation: secondly, labour to discern higher mysteries, which most nearly concern thy salvation, Secondly, by meditation after reading. Heb. 5.12, 13, 14.6. 1, 2, 3, 4. After reading must follow meditation: and according to our love unto the word will ever be our meditation, Psalm. 119.97. Reading without this is but barren, and will breed neither sound delight nor good learning. Psalm 37.5. Delight thyself in the Lord and his word, and there will follow good meditation: and apply the word to the mind by meditation, for the right understanding of it, this will bring great delight and comfort to thine heart, Pro. 2.1, 2, 3, 4, 5. for this diligent searching is the way to get divine wisdom, and spiritual understanding. 2. Heart prepared. The heart must also be humbled and prepared, and that in special manner, when we would receive a blessing by the word preached, or the sacraments administered: for the good heart receives the immortal seed of regeneration and of faith: Luk. 8. vers. 15. The honest and good heart hears the word and keeps it, and brings forth fruit with patience. Psal. 119. vers. 11. Hid thy promise in mine heart. Prover. 4.4. Let thine heart hold fast my words. Heb. 3.12. Take heed brethren, lest there be in any of you an evil heart of infidelity to departed away from the living God, etc. Now for that the Lord alone works in the heart, searching and framing it as pleaseth him, jerem. 17.9. 1 By prayers. therefore here we must put up our supplications to him, to prepare our hearts by his holy spirit, to humble and beat down the pride of our hearts. Bradford prayed thus sweetly for a good heart: Take from us our hard hearts, our stony hearts, our impenitent hearts, our distrusting & doubtful hearts, our carnal and secure hearts, our idle hearts, our impure, malicious, arrogant, envious, wrathful, impatient, covetous, hypocritical, and epicureall hearts: and in place thereof give us new hearts, soft hearts, faithful hearts, merciful hearts, loving, obedient, chaste, pure, holy, righteous, simple, lowly, and patiented hearts, to fear thee, love thee, and to trust in thee for ever. 2 By fasting. And here we be called again to the exercise of fasting: for this we heard before is a means to humble us, and to give wings unto our prayers. This Chemnitius saith of his experience among the godly: Multi sunt, etc. The 4. part. A great number there is of good faithful people, when they give themselves to the meditation of God's word preached, and to the common prayers, and participation of the Sacrament, the day before they fast, or eat very sparingly. A willing desire to learn is a good grace of god. joh. 4.39. Heb. 4.2. The heart prepared by prayer and fasting, must have two things: first, a reverent fear of God's word, Esai. 66.2.3. Hebr. 11.7.8. secondly, an earnest desire to hear it, and to feed our souls upon it, as upon our ordinary food. job. 23.12. 2. Attention and reverence in hearing the word, and participation of the Sacrament. Our hearts and minds being well prepared before, Reverend attention in hearing the word. we must with diligence attend, and incline our hearts to hear God's word preached. This teacheth God's spirit in these words: Prou. 2.1.2. My son, if thou wilt receive my words, & hide my commandments within thee, and cause thine ears to hearken unto wisdom, and incline thine heart to understanding, etc. And again, Psal. 45.10. Hearken O daughter, and consider, incline thine ear, etc. For this gift and grace Lydia is a blessed precedent: Acts 16. for the Lord opened her heart, that she did attend unto these things which Paul spoke. The reverend participation of the Sacrament. Again, our hearts and minds being prepared before, (as is aforesaid) we must draw near also in as reverent a manner to the participation of the Sacrament: at which time think of these points. First, when the Minister taketh the bread and wine into his hand, and partly by opening the institution and promise of God, partly by prayer doth consecrate the elements of bread and wine: then meditate on this, joh. 6.27. that Christ alone was given of the father, and sealed to be thy redemption. Secondly, when the minister breaketh the bread, and poureth out the wine, meditate on the passion of Christ, and shedding of his blood. Thirdly, when the minister giveth thee bread and wine into thine hands, meditate how the father offereth unto thee Christ jesus, and all his benefits for thy salvation. Fourthly, when thou receivest bread & wine at the hand of the minister, labour withal by faith to apprehend and receive Christ and his benefits. Fiftly, As thou eatest the bread, and drinkest the wine: 2. Cor. 13.4.5. Eph. 3.20. Phil. 3.9.10. and 4.14. Gal 2.19.20. Heb 9.14. 1. joh. 1.7. so labour by the same faith to appropriate and to apply Christ unto thy soul: and as thou feelest strength and comfort to come to the body by the outward elements, ●o labour to feel Christ and his grace in thee, his death more and more to kill thy sin, his blood to sanctify and purge thy heart and conscience from dead works, his grace, power and virtue to enable thee to stand against the kingdom of Satan and sin. 3. Meditation after the word and Sacrament. MEditation is that which nourisheth and cherisheth that good in us which we have received by the word and Sacrament. This meditation is either 1. With ourselves: and is either 1. A meditation of the mind and reason. 2. A meditation of the heart and affections. 2. With others: this is conference. Meditation of the understanding is when reason discourseth of things heard and read, which the wise heathen call the refining of judgement, the life of learning: they that want this (howsoever they hear and read) shall never have good judgement. Meditation of the affections is, when having a thing in judgement and mind well understood, we labour to digest it, and make it work on our affections. This is a continual teaching of ourselves, endeavouring to lay up all good instructions in the treasury of our hearts. Let not affections go before judgement and reason, but follow after. The first will soon vanish away and become unprofitable in religion, if this be not joined with it. Meditation for judgement must go before, than this must follow after. So doing we shall attain sound judgement by the grace and assistance of God's good spirit, Philip. 1.9.10. Many have good knowledge and judgement, Many false fears and false joys have many, for want of due meditation. and yet have not their hearts purged, because they join not together these meditations of the mind, heart and affections. Meditation without hearing and reading is dangerous, and must breed errors: and reading, etc. without meditation, is but barren and fruitless. Meditation with others, after the word & Sacraments. This is a conference which the faithful have both with themselves and their ministers, of things heard, read, and preached. Examples for these are, The good people in Malachies' time after the sermon of God's providence against Atheists, Holy meditation a means to beget faith. Malac. 3. vers. 6. And Act. 17.10.11. The noble Christians of Berea received the word with all readiness, and searched the Scriptures daily whether those things were so: therefore many of them believed. We must be ready to answer and instruct one another with all reverence and meekness, as having a good conscience: 1. Pet. 3.15.16. Paul thought he might be edified & confirmed by the Saints at Rome, Rom. 1.12. And job could be content to be admonished and taught by the basest and poorest neighbour he had: for saith he, Though I could have made afraid a great multitude, yet the most contemptible of the families did fear me: so I kept silence and went not out of door. Act. 18.24 25.26. 1. Cor. 1.12. and 3.4.5.6. And Apollo, a very eloquent and learned man, was content to be catechised and instructed in the grounds of religion by two poor artificers, and afterwards he did much good in the Church, and was mighty in the Scriptures. In more weighty matters we must confer with our godly pastors: for therefore is it written, The priests lips should preserve knowledge, Mal. 2.6.7.8. and they shall seek the law at his mouth. Examples, see Acts 2.37. Luk. 8.9. Mark. 4.10. When he was alone, they asked him, etc. Meditation after the Sacrament. FIrst joyfully praise God, and be thankful for his favour and mercy in Christ, giving thee such visible signs and feales of his covenant, in substance the same, for the confirmation of his elect in all ages. Secondly, strive to increase in mortification and sanctification: and to this end search thyself, if thou didst not receive an inward blessing, virtue, and strength from jesus Christ, when thou receivedst the bread and wine, then by earnest prayer endeavour thyself afterward to feel it: and search what raw humour or evil corruption within did hinder the working of God's grace by the holy sacrament, and wrestle mightily again by fasting (if need so require) and prayer against the same. And thus came the faithful of elder ages to the word and sacraments, as often as they could, and therefore received great comfort by both. This saith Chemnitius in these words: Veterem ecclesiam, etc. quando publici, etc. The old church in solemn meetings and assemblies of the faithful, when the people came together to hear the word, and participation of the sacrament and to public prayers, than they fasted. And thus did they at the feast of Easter the week before, they fasted and prayed, Ante festum paschatis propter publice panitentes & baptizandos. when they gave themselves to the meditation of the passion of Christ: and to earnest prayer for such converts as came to the public confession of their sins, and for such as were then baptized. I conclude then. The same motives which caused the faithful to exercise themselves in private fasts, must move us in like manner: But they fasted privately, that they might come the better prepared to the word and Sacrament: Therefore it behoveth us to do the like. Another cause which moved Gods holy ministers and faithful people to take up this exercise privately and publicly was: some general sins, The eight cause. Some sin or sins generally reigning in the Church unpunished. or sin unpunished spreading itself like a contagious poison in the whole land; for this we know is imputed to the whole Church and governors of the people, and tendeth dangerously to the utter ruin and destruction of the whole, if by God's grace and goodness it be not prevented. When Achan alone had sinned, the Lord saith, the whole church, the children of Israel have trespassed, Josh. 7.1. And the whole Church is plagued, vers. 5.6. and again, vers. 11. Israel hath sinned, Public sins unpunished, are the sins of the whole Church. vers. 12. Therefore the children of Israel cannot stand before their enemies: against these public evils, the governors, ministers and people, must fast publicly and privately, for so doth joshua and the elders of Israel there, vers. 16. and how greatly such public sins in the Church are to be feared, read and observe diligently that which is storied chap. 22. of that book, where that people of God sent this message unto the Rubenites their brethren, tendering greatly the state of the whole Church, lest they should by any sin against God endanger it. Thirdly, they warn them again by achan's example: Did not Achan the son of Zerach, Vers. 20. trespass grievously in the execrable thing, and wrath fell on all the congregation of Israel? and this man alone perished not in his wickedness. These sins caused David to mourn, fast and pray often, Psal. 119.136. Mine eyes gush out with rivers of water (saith he) because men keep not thy law: And this moved Ezra and all that feared the words of the Lord God of Israel, Chap. 9.3.4. to humble themselves in fasting and prayer: for that contrary to God's law, they had married with the gentiles. If this one sin in the Church caused Ezra to mourn so bitterly, that he rend his clothes, plikt off the hair of his head, and of his beard, and sat down astonished to the evening: and then fell on his knees, and spread out his hands, crying for the Church, in a most humble confession of sins: Vers. 6 15. O my God I am confounded and ashamed, etc. How much are we bound to cast down ourselves as publicly, so also privately in all our families, for our Church and people, wherein so many impieties and gross sins scape and reign unpunished? The contempts of Gods holy covenant, profanation of his name, by all manner of most intolerable oaths and blasphemies, idle swearing, for swearing, rashly, proudly, contemptuously, maliciously sinning against God with a high hand, profanation of Sabbaths, contempt of the holy ministery, with other sins, against first and second table innumerable. For these and the like sins, the Lord threateneth in his law to plague us. I will send (saith the Lord) a sword upon you, that shall avenge the quarrel of my covenant, etc. And then he mentioneth many evils & plagues which have in all ages consumed and smitten the contemners both of the law and Gospel of jesus Christ. Levit. 26.25. Deut. 26. and 27. & 28. chap. These and the like, dearth, barrenness, scarceness, hunger, thirst, poverty, penury, the plagues of Egypt, pestilence, pox, fevers, colic, heat, emeralds, leprosy, measles, madness, loss of goods, winds, tempests, waters, withering, wasting, burning, drought, rain, oppression, robbery, theft, rape, captivity, exile, misery, subjection, danger, prison, sickness, stripes, shame, cowardness, blindness, error, an amazed heart, desperation, thought, unquietness, war, fire, sword, fear, trembling, sorrow, short life, sudden death both of body and soul. Fast and pray, that GOD would give all states of men repentance & grace to believe and to obey the Gospel. The 9 cause. Fasting and prayer for princes, their protection, etc. 1. Tim. 2.1.2.3. These and the like miseries do follow the breach and contempt of God's holy covenant. Therefore I conclude. That which moved the faithful of elder ages to fast in their days, aught to move us: The general sins of the Church, etc. gave them occasion of fasting, weeping and mourning: therefore the like occasion must move us. Again, the holy spirit of God giveth us a special charge for prayer and fasting for his vicegerents, his anointed, Kings and Queens, princes & governors of his Church and chosen people. First for prayer, Christ speaketh by his Apostle: I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks, be made for all men, for Kings, and for all that are in authority, that ye may lead a quiet and peaceable life in all godliness and honesty. And if we must pray for all princes in general, even the bloody tyrants, the deadly arch enemies of Christ's flock, as here is commanded, and as Tertul. saith, the faithful in his time did: Tertul. in apologet. & ad Scapulam. how much more are we bound to perform this duty, for our Kings and Queens, Es. 49.22. the nursing fathers and nursing mothers of the Church of Christ? When we fast and pray for our dread Sovereign's protection, we must also desire the enemy's conversion or confusion. Secondly, for fasting, we have also a special precedent set before us by the same spirit, for instruction and imitation. Hester 4.15.16. in these words: Then Hester (the Queen) commanded to answer Mordecai, Private and public fasts for protection of princes. Go and assemble all the Jews that are in Shushan, and fast ye for me, and eat not, nor drink not in three days, day nor night, I also and my maids will fast likewise, and so I will go unto the King, which is not according to the law, and if I perish, I perish. So let us remember, as duty bindeth us, to recommend unto almighty God, our most gracious Hester, Q. E. in fasting, prayer and thanksgiving. First, in fasting and prayer privately & publicly, putting up in the name and mediation of Christ jesus our humble supplications. 1. That almighty God would multiply the comforts and graces of his most holy spirit upon her. 2. That the Lord would still lengthen her years, Gen. 35.29. judg. 5.7. that she may be full of days, and a blessed ancient mother in Israel. 3. That God would still be such a brazen wall and tower of defence for her protection, that her enemies may evermore be beaten back, discovered, and confounded in their practices. 4. That she may daily be more and more strengthened and adorned with the spirit of wisdom and of judgement, Es. 11. with princely courage, and christian fortitude, for the good government of her people, the Church and flock of jesus Christ, committed and commended by him unto her charge. 5. That her royal heart may still be humbled unto Christ, as hester's was, that she may power forth such prayers before him, as that both herself and her people may still be preserved. Secondly, we must also be mindful to offer up unto the Lord the sacrifice of praise and thanksgiving for our most noble Queen. 1. For that she hath been now these 37. years and upwards, by God's special providence, a most tender hearted nursing mother, not only for us, Esay 49.23. but also for many myriades of God's people. 2. For that by her Grace's means we have received and do enjoy, of God's free goodness the greatest treasure under heaven, the most glorious Gospel of jesus Christ, and his holy ministry, the means appointed for our salvation. 3. For that by her under God, we do enjoy both spiritual & temporal blessings, not as neighbour Churches round about us, with many crosses and afflictions, but in a most happy calm, quiet, and peaceable life with godliness and honesty. 4. 1584. W. Parries disloyal practices. 1585. Treasons discovered of 1. E Northumberland. 2. Q of Scots, 3. Frances Throg. 4. D. Sanders. 5 D. Allen. 6. Charles Paget. 7. W. Shelleys. 1594. 8. D. Lopez. For that the Lord hath strangely, yea miraculously discovered and laid open, so many most detestable and accursed treacheries and treasons of popish atheists, most devilish and unnatural practices of bloody rebels against her royal person, for their confusion and our most comfortable deliverance, the almighty God be blessed, and make his people more thankful, for the burying of such great mercies, without any sacrifice of praise unto GOD, is one great sin in our land. 5. For that the Lord still notwithstanding our manifold sins, spreadeth out his wings over her, for protection and comfort, and the confusion of our enemies, who thirst for nothing more, then by her death for our ruin and utter desolation. I conclude of the premises. We must fast and pray, as the faithful have done: But they fasted and prayed for the protection, etc. of Princes, etc. Therefore must we so fast and pray in like manner. The last special motive and cause of this private exercise of fasting in all religious families, The 10. cause of private fasting for the Church. unto all Gods faithful people to the world's end, is the public state, and for the good of God's Church and people generally, as to prevent evils to come, to remove present, or imminent dangers, etc. For thsese causes are evident in many precedents we find in the Scripture. For every true believer and member of Christ's Church, aught to lay to his heart the miseries of God's people, and to feel them as if they light upon his own soul. So Elisha doth, foreseeing what evils should come on God's people: first he fastened his eyes so long upon Hazael, that Hazael was ashamed: secondly, 2. King. 8.11.12. he wept for the Church, as for his own private affliction: thirdly, he telleth bloody Hazael what evil he should do unto the people of God, first, fire their cities: secondly, put to sword the strongmen: thirdly, dash in pieces the very infants: 4. And as void of all humanity, rip up, and rend in pieces their women with child. And we may not doubt but as he wept, so also he fasted and prayed for the Church: for so did the Prophets and holy men in the ages following. Nehemias fasted, wept, and prayed himself in his private chamber for the Church, because of the miseries and desolations of jerusalem in his time. Chap. 1. So did Ezra with a few well affected, weep and mourn, & having all day humbled themselves in fasting, in the evening he made a most worthy confession of sins unto God for the Church in this form and manner following: he fell upon his knees and spread out his hands unto the Lord, Chap. 9.5.15. saying: O my God, I am confounded and ashamed, to lift up mine eyes unto thee my God: for our iniquities are increased over our head, Learn of Ezra how to pray for the Church and our trespass is grown up unto the heaven: from the days of our fathers have we been in a great trespass unto this day, and for our iniquities have we, our kings, & our priests been delivered into the hands of the Kings of the lands, unto the sword, unto captivity, into a spoil, and into confusion of face as appeareth this day. And now for a little space grace hath been showed from the Lord our God, in causing a remnant to escape, and in giving us a nail in his holy place, that our God may light our eyes, and give us a little reviving in our servitude. For though we are bond men, yet the Lord hath not forsaken us in our bondage, but hath inclined mercy unto us in the sight of the Kings of Persia, to give us life, and to erect the house of our God, and to redress the desolate places thereof, and to give us a wall in judah and in jerusalem. And now our God, what shall we say after this? for we have forsaken thy commandments, which thou hast commanded by thy servants the prophets saying: The land whereunto ye go to possess it, is an unclean land, because of the filthiness of the people of the lands, which by their abominations, and by their uncleaneness have filled it from corner to corner. Now therefore shall ye not give your daughters unto their sons, neither shall ye take their daughters unto your sons, nor seek their peace nor wealth for ever, that ye may be strong and eat the goodness of the land, and leave it for an inheritance for your sons for ever: and after all that is come upon us for our evil deeds, and for our great trespasses (seeing that thou our God hast stayed us from being beneath for our iniquities, and hast given us such deliverance) should we return to break thy commandments, and join in affinity with a people of such abominations? wouldst not thou be angry towards us, till thou hadst consumed us: so that there should be no remnant nor any escaping? O Lord God of Israel, thou art just, for we have been reserved to escape, as appeareth this day: behold, we are before thee in our trespass, therefore we cannot stand before thee because of it. Thus far Ezra for the Church and sins of the people of his time. So prayed David, and fasted no doubt full often for the Church of God: for thus he speaketh, Psalm. 69.9, 10. For the zeal of thine house hath eaten me, and the rebukes of them that rebuked thee are fallen upon me, for this cause he addeth: I wept and my soul fasted. And as he doth himself, so he exhorteth others: 2. Sam. 24. Psalm. 25. last verse, and 15. last verse. Pray for the peace of jerusalem, let them prosper that love thee: peace be within thy walls, and prosperity within thy palaces. And to be short, this godly zeal we find also to burn daniel's heart: for that when he understood by jeremies' prophecy, concerning the captivity of the Church, that seventy years must be accomplished in the desolation of jerusalem: he turned his face to the Lord God, Chap. 9.2.3. etc. and sought by prayer and supplication with fasting, and sackcloth and ashes, etc. And this Prophet addeth also unto his fasting a most worthy confession of sins for the Church, which being so needful for our instruction and imitation, I have set down the whole as followeth. Oh Lord God, Learn of Daniel how to fast and pray for the Church which art great and fearful, and keepest covenant and mercy towards them which love thee, and towards them which keep thy commandments, we have sinned, and have committed iniquity, and have done wickedly, yea we have rebelled, and have departed from thy precepts, Confession of sins. and from thy judgements: for we would not obey thy servants the prophets, which spoke in thy name to our Kings, to our Princes, and to our Fathers, & to all the people of the land: O Lord, righteousness belongeth unto thee, and unto us open shame, as appeareth this day unto every man of Judah, and to the inhabitants of jerusalem: yea unto all Israel both near and far off, Pray that God would give repentance to all states and degrees of men. through all the countries whither thou hast driven them, because of their offences that they have committed against thee. O Lord unto us appertaineth open shame, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee: yet compassions and forgiveness is in the Lord our God, Pray that God's voice and word may be known, and may be glorified. 1. Thes. 3.1. albeit we have rebelled against him, for we have not obeyed the voice of the Lord our God, to walk in his law which he had laid before us, by the ministery of his servants the prophets: yea all Israel hath transgressed thy law, & are turned back, & have not heard thy voice: therefore the curse is powered upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him: And he hath confirmed his words which he spoke against us, and against our judges that judged us, by bringing upon us a great plague, for under the whole heaven hath not been the like, as hath been brought upon jerusalem. All this plague is come upon us as it is witten in the law of Moses, yet made not we our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth. Therefore the Lord hath made ready the plague, and brought it upon us: for the Lord our God is righteous in all his works which he doth, for we would not hear his voice. And now O Lord our God, that hast brought thy people out of the land of Egypt, with a mighty hand, & hast gotten thee renown, as appeareth this day, we have sinned, we have done wickedly. Lord according to all thy righteousness, I beseech thee let thine anger and thy wrath be turned away from the city jerusalem thy holy mountain, for because of our sins, and for the iniquities of our fathers, jerusalem and thy people are a reproach to all that are about us. Now therefore O our GOD hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that lieth waste, for the lords sake. O my God incline thine ear and hear: open thine eyes and behold our desolations, & the city whereupon thy name is called: for we do not present our supplications before thee, for our own righteousness, but for thy great tender mercies. O Lord hear, O Lord forgive, O Lord consider and do it: defer not for thine own sake, O my God: for thy name is called upon thy city, and upon thy people. Chap. 10. ve. 3. 4. & 12. And thus continued he fasting, weeping and mourning in prayer for the Church one and twenty days, and was heard and comforted. And thus far shall suffice for private fasting: the public fast followeth. The fourth Question. ❧ What a public and general fast is, and for what causes the same is to be published, and by whom in the Church. joel. 2.12, 13, 14, 15, 16, 17, 18. 12. Wherefore also now the Lord saith, Turn you unto me with all your heart, and with fasting, and with weeping and with mourning. 13. Rend therefore your hearts, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, that he may repent him of this evil. 14. Who knoweth if he will return and repent, and leave a blessing behind him, even a meat offering, and a drink offering, unto the Lord your God? 15. Sound the Trumpet in Zion, sanctify a fast, proclaim the day appointed to be solemnized. 16. Gather the people, * Sanctify. call a congregation, gather the elders together, assemble the children, and such as suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her chamber. 17. Let the Priests, the Ministers of the Lord, weep between the porch and the altar, and let them say, spare thy people, O Lord, and give not thine heritage into reproach, that the heathen should rule over them: wherefore should they say among the people: where is their God? 18. Then will the Lord be jealous over his land, & spare his people. The Argument, occasion and time of Joels' prophecy. THe interpreters do greatly vary concerning the time, when this prophet prophesied, because the Lord sent often upon the jews such a famine, as this prophet mentioneth. In the days of joram there was a famine seven years together, 2. King. 8.2.3. And again there was another, whereof Esay speaketh, chap. 5. ve. 13.14. (as some judge) in King Vzzias time. There was a third also for the sins of Manasseh in the days of good K. josias: of this jeremy did write and prophecy, compare his 14.15. chap. ver. 1. with the 2. King. 23.26. The best for learning and judgement refer this prophecy to that age and time: First because joel and jeremy have like words and arguments: next for that this prophet is thought to have prophesied about josias time, after the destruction of the kingdom of Israel: for all prophets which mention not that kingdom, it is like them came after. The principal scope of the prophet is to bring the jews to repentance, by laying before them, all the great danger they were in: the great wrath of God kindled against them, which did appear, not only in the famine, which now had wasted strangely the whole land, but was like anon after to be yet more seen in bloody wars, if they humbled not themselves speedily in sackcloth and ashes. He warneth them to turn to GOD in truth of repentance, and to mourn humbly before God for their sins, because the Lord hath now strangely visited and consumed them with a famine, which they must not impute to fortune, motion of planets, aspect of stars, strange constellations, etc. but they must lift up their eyes above all these, and look upon the high and just judgement of God, who because of their sins hath sent first an host of weak worms to famish and consume them, the palmer worm, the grasshopper, the canker worm, the caterpillar: what is the end of all this? vers. 14. Gird yourselves and lament O ye priests, etc. sanctify a fast call a solemn dissembly. If this famme yet cannot awake you, nor move you (saith the prophet) behold I will bring upon you a greater plague, the Babylonians and the Chaldeans, Chapter 2. Verse 12. vers. 15. a fierce, a bloody and cruel nation, they shall devour you. Wherefore again I warn you express yet your repentance more humbly before God: verse 28. Chapt. 3. See Amos chap 9.23. Mich. 7.8. turn unto God, and let your hearts be rend, etc. and signify also your sorrow for sin and true humiliation before GOD in a public fast, and in a solemn assembly, so doing, the Lord shall grant you plenty of blessings against famine, strength against your enemies, and spiritual comforts in jesus Christ. Place this Table between folio 50. and 51. In this portion of this holy prophecy (contained in these 7. verses of the 2. chap. vers. 12.13.14.15.16.17.18.) we may consider principally two things: 1. How he exhorteth all the people of the jews generally to repentance, verse 12. and 13. and here observe 3. branches: 1. That they must repent in truth without hypocrisy: and to this end he biddeth them To turn to God with all their heart, renting their hearts. 2. How this repentance must be testified: 1. By fasting and abstinence. 2. By weeping and mourning. 3. The reasons to move them to repentance are these: 1. God is 1. Gracious. 2. Merciful. 3. Slow to anger. 4. Of great kindness. 5. Repenting him of evil. 2. The penitent shall surely receive a blessing, vers. 14. 2. How he prescribeth a form of public humiliation unto God's people, wherein we may observe these points: 1. What preparation is to be used before a general fast: wherein the Prophet requireth these 4. things: 1. That a trumpet be sounded in a special manner to signify the fast. 2. The place must be appointed: in Zion, and so in all the cities of judah. 3. The people must be sanctified & prepared for this holy exercise. 4. The solemn day must be published. 2. What persons must be assembled in this general fast: 1. The Prophet answereth: in general All the people. All the congregation. 2. He numbereth all these specials: 1. The elders must not be exempted for age. 2. The babes must not be excepted for their infancy. 3. The bride and bridegroom for their mirth time. 4. The priests must be precedents for all the congregation. 3. When the congregation is gathered, what is to be done: 1. The people young and old must vers. 16.17. 1. Mourn and weep. 2. They must fast. 3. They must all assent in prayer with the priests. 2. The priests must principally in this action 1. Weep and mourn for God's people. 2. Pray earnestly for the Church of God. 4. What good effect and happy issue, this solemn fast & humiliation of the faithful shall have: 1. The Lord will be careful & jealous over his people. vers. 18. 2. The L. will spare his people and end their afflictions joel. chap. 2. vers. 12. Therefore also now the Lord saith, turn you unto me with all your heart, and with fasting, and with weeping, and with mourning. Therefore also now: As if the prophet said: Sense. I have now taught you sufficiently the causes of your misery: first of that great dearth and famine which hath wasted all your store, & greatly weakened the whole land: you have heard that your sins were the cause of all that evil, but you would not hearken not believe. Now I come again the second time, and I tell you how the Lord hath determined already to bring upon you a merciless & bloody people. Wherefore rend your hearts with sorrow for sins past, and testify your unfeigned repentance by fasting, weeping and mourning. 1 This v. teacheth us: Doctrine. how the holy prophets did carefully watch and observe their times, occasions and other circumstances, when, where and how they might best speak unto a dead hearted people. The wicked will not hear till their corrections come. So did Azariah the prophet watch his time to call upon Asa and all judah to reform the church of God in their days: for when Asa had gotten a wonderful victory by God's free grace & mercy, than Azariah moved by god's spirit, spoke these words: The Lord is with you while you be with him: 2. Chro. 15. v. 2, 3, 4, 5. and if you seek him, he will be found of you; but if you forsake him, he will forsake you: then he showeth them their capital sins? Now for a long season Israel hath been without the true God, and without priest to teach, and without law. i. Look unto it O king and O ye people of judah, The three special pillars of the Church and commonwealth. you have wanted for a long time the main great pillars of your common wealth, & therefore no marvel though your kingdom were so in danger of ruin and destruction. 2. This v. teacheth us: that all the time the Lord threateneth us till his judgements be executed, Pass not the acceptable time, for that is dangerous: now is the time, when he speaketh by his holy word and chastisements. Revel. 9.20. Esa. 55.6. Hebr. 3.12.13. is the time wherein the Lord calleth us to repentance, and therefore most carefully to be regarded, as the Lords acceptable time, and as the day wherein God offereth unto us salvation, 2. Cor. 6.1.2. Es. 49.8. 3. This verse teacheth us what true repentance is: namely, a conversion unto God with all the heart. The Lord will not be served by parts or by halves, but with all the heart, the Lord will not part stakes with the devil, the world the flesh, no more than with Baal, he is God alone & must have the whole heart. This is it the law commandeth, and Christ requireth, all the heart, all the soul, all our strength, all our thoughts, to love, worship and serve him. Deut. 6.5. Luke. 10.27. chap. 14.26. The holy spirit gives the good K. jofias this commendation: * The mind discourseth & disputeth, the soul desireth, the heart lodgeth and embraceth, etc. 2. King. 25.25. He turned to God with all his heart, with all his soul, with all his might: according to all the law of Moses. When we do God any service, he would have us to do it with such cheerfulness, as that no part of us within or without sit idle, we must then strain all parts, and specially these here mentioned, the heart, soul & mind, his great chambers wherein he doth erect and set up his throne and kingdom. 4. We be taught that fasting is an holy exercise very needful and profitable, to testify our conversion and repentance, as is afore showed. 5. This verse teacheth us, how the holy saints testified also their unfeigned repentance and conversion unto God, by weeping and mourning: and how that when they humbled themselves in their fasts private or public, they did express their unfeigned sorrow for sin, by weeping and mourning. And surely fasting will draw us to a more earnest searching, fight and feeling of our own unworthiness, and so to a deeper sorrow and mourning for sin: for which cause the exercise which the other Evangelists call fasting, Compare Mark. 2.20. Luk. 5.35. Matth. 9.15. S. Matthew calls mourning: Because that must lead us unto this. We have many notable examples, and precedents of the saints, Chap. 8.9.10. to teach us how weeping & mourning follow fasting. The people in Nehemias time, when they humbled themselves in fasting, wept and mourned so exceedingly for their sins, that the noble captain by much entreating could not stay their weeping. So the Levites which preached in every congregation (for the whole multitude was divided into diverse assemblies) called upon the people to cease weeping and mourning. Verse 11. 1. Sam. 6.6. And in samuel's time the people fasting and mourning for their sins, wept so much, that they are said to have drawn whole buckers of water, which the depth of their sorrow for their sins, & the anger of God against them had ministered. We read often of David's tears. 2. Sam. 3.31.32. So likewise of Christ's weeping, Luke 19.41. john 11. but of his laughter never. 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 evils which were to come upon the Church of God. And joseph 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 conversion wept bitterly: and Mary's tears were so many, 2. Kin. 22.19. that she is said to have washed Christ's feet with weeping. josias heart melted, and wept before the Lord for his own sins and the sins of his people. And the Psalmist sweetly teacheth what joy followeth all the crosses of the faithful, The tears of the faithful have a happy end. if with joint hearts they weep and mourn and cry unto God. Psalm. 126. vers. 5.6. They that sow in tears, shall reap in joy: they went weeping, and carried precious seed: but they shall return with joy, and bring their sheaves. And thus we see how the faithful can shed tears plentifully for good causes, which assuredly are never lost on the ground, Psalm. 56. ve. 8. but be registered with the Lord, and preserved as in his bottles. 1. Quest. Do the godly weep for themselves only? Ans. No: First, they weep for that by their sins they have dishonoured and displeased God. Secondly, they mourn also to consider the evils which are imminent, and ready to fall upon their enemies. Psal. 35. vers. 13.14. For this cause David he fasted, wept, and prayed for Saul, when that tyrant sought every day to kill him. Thirdly, they weep for the Church of God, when God's people are afflicted. These be causes of the tears of the faithful. But such as weep only because of their own plagues, Tears of hypocrites. they are no better than dogs, for they will cry when they be beaten, and the devils also will roar when they must go to hell, as we hear in the Gospel. 2. Quest. What affections and causes move tears? Ans. First, sorrow and grief of mind, as in Ezras time: because the temple re-edified was not comparable to the first: many in great grief wept with a loud voice, Ezra. 3.12. Secondly, great joy of heart: example for this cause we find in joseph, who was filled with exceeding joy when he saw his brother Benjamin: and this affection caused him to shed tears exceedingly: joseph made baste, (for his affection was inflamed towards his brother, and sought where to weep) and entered into his chamber, and wept there. Gen. 43.30. Thirdly, a vehement anger being a mixed affection, of joy and grief, causeth tears: for this evil affection doth rejoice in revenge, and will otherwhiles break forth into tears for very grief of mind, when it cannot revenge. Fourthly, Compassion and mercy draw tears from the godlyfull often, because of their sympathy and grief they have in the miseries of their brethren. joh. 11. verse 34.35. Fiftly, all our earnest and vehement desires may provoke and draw tears from us. Vers. 13. Rend therefore your hearts, and not your clothes, and turn unto the Lord your God: for he is gracious, and merciful, slow to anger, and of great kindness, that he may repent him of this evil. THE first part of this verse doth yet more plainly express what unfeigned humiliation & conversion God requireth at their hands: the latter part containeth notable arguments from the Lords free goodness and mercy, to move them to attend carefully unto the former exhortation. Secondly, the Lord promiseth to change his mind from their affliction, if they be changed. Rend your hearts, etc. That is, Sense. do not as the people of the East countries, rend their clothes in sign of sorrow, etc. job 1.20. Matth. 26.65. but rend your hearts: Let your hearts be broken and contrite, sorrow ye and lament, and this do, so as your hearts may testify with you that you be sick for sin, and aggrieved in your hearts, for that you have grieved the almighty God and his holy spirit, Ephes. 4.30. For he is gracious and merciful, slow to anger, and of great kindness. That is, the Lord is indeed such a God, as he hath long since described and declared himself to be unto his holy servant Moses: when he desired to see his glory, and to know his majesty: he proclaimed & made known himself first in these words: Exo. 34.6, 7, 8. I will show mercy to whom I will show mercy, and I will have compassion, on whom I will have compassion. And again in these words: The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy unto thousands, for giving iniquity, and transgression, and sin, etc. God is first Chanun, gracious: that is, one that giveth great gifts freely. Secondly, Rachun, one that like a father, hath bowels of mercy. Thirdly, Erek apajim, one that is long wound, very patiented, not soon offended. Fourthly, Rah chesed, very bountiful or beneficial. That he may repent of this evil. That is, the Lord himself will not afflict you with wars & other judgements, as he hath threatened, if you * All this is spoken to our capacity & comfort: God is said in Scripture never to change, altar, or to repent of any decree, his decrees are immutable, Rom. 11.6. repent unfeignedly, but he will embrace you as a father in his arms of mercy: For as a father hath compassion on his children, so hath the Lord compassion on them that fear him. Psal. 103. vers. 13. This verse teacheth us: First, that true repentance is no light change of mind, opinion, or judgement only: no, saith the holy Prophet, it must have a deeper impression in the heart. The heart must feel it, and find it, as well as the mind and reason see it, and know it: for the heart must be rend and sick, that herein also we 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. etc. conformed unto the image of our Lord and Saviour jesus Christ. For his heart also was rend, joh. 19.34. Never trust to any outward action, if thou feelest no inward grief nor change of mind. 2. The way to convert souls unto God in misery, is by preaching the glad tidings of God's mercies in jesus Christ. Speak to men afflicted of justice and judgements, the more they despair and run from God. Psal. 130.4. Mercy is with thee that thou mayest be feared. Rom. 12.1. I beseech you therefore brethren by the mercies of God, that ye give up your bodies a living sacrifice unto God. Christ and john began their Sermons of repentance with this argument: Matth. 3.2. Repent, for the kingdom of God is at hand. 3. The inspeakable love and mercy of our heavenly father is here taught us, where he is said to repent when we repent. There can be no greater argument either to testify his love, or to move our affection. Is not he a most gracious and blessed God, that when we poor forlome sinners repent and are grieved for displeasing him, he reputes also & is aggrieved that he hath beaten us? And is not that God full of bowels of mercy, that when werepent & leave off to sin, he reputes also, and will cease to afflict us? We can no sooner mourn, but he mourns; God's repentance and ours compared. no sooner be affected towards him, but he also is affected towards us. Nay, he affects us before we affect him, and his affection is cause of our affection, and his repentance cause of our repentance, and our repentance but a sign of God's repentance. This the Prophet jeremy also assureth us, that God is full of * A tender hearted father can mourn and weep even when he beateth his children. jer. Lam. 3.32.33. ex animo. heaviness even when he doth chasten his people, chap. 3.32. Though he send affliction, yet will he have compassion, according to the multitude of his mercies: for he doth not punish willingly. So then we see here a most comfortable doctrine: that if we be truly humbled, the Lord them assuredly is minded to show mercy: for he first softeneth, prepareth, and enlargeth our hearts before we can be humbled: so then where great love, humility and repentance is in us, the Lords great love and grace went before in the pardoning of many sins: Luk 7.47. So speaketh Christ: Many sins * An argument from the consequent, & not from the cause: as the example following testifieth. are forgiven her, for she loved much. Vers. 14. Who knoweth if he will return and repent, and leave a blessing, even a meat offering and drink offering, unto the Lord your God? THis verse containeth the third argument, Coherence. to move the jews to repentance: and it is thus much in effect. Whereas the Lord hath consumed your corn and cattle, and so wasted your store, that you have not to maintain the public service of the Lord: so that your Levites be discouraged in the Lord's service, 2. Chro. 31.4. Mala. 3.8. Notwithstanding, if you shall unfeignedly seek the Lord by hearty repentance, be well assured, how hard so ever it may seem unto men, the Lord shall power his blessings upon you. Who knoweth if. By this manner of speaking, Sense. the Hebrues do not mean any doubting in the speaker, but they signify the difficulty to obtain that which is spoken of, by any natural means: as than it might seem admirable and incredible, that after the ground had been so long wasted and dried up, they should receive some fruits of the earth again. q. d. True it is (saith the Prophet) man hath good cause to doubt, So lift up your hearts in wars and pestilence, & howsoever it seem hard to men, yet god will deliver you & save you, & do you good, if you repent. but lift up your hearts above earthly means, and look upon God's mercies and holy promises, if you repent he is willing, and able, doubt not, to do you good. The like phrase we have, Exod. 32.30. I will go up to the Lord, if I may pacify him for your sin: that is, your sin is so horrible, what man is there but must doubt to find any favour with God for you: yet I trust, because of his infinite mercies, I shall be heard, and that with much crying, I shall obtain some mercy for you. Caleb speaks in like manner, Josh. 14.12. and jonathan, 1. Sam. 14.6.7. And Peter to Simon Magus, Act. 8. 22. A blessing for meat offering and drink offering: that is, the Lord will power upon you such blessings as you have need of for his service. For by meat offering, etc. he meaneth all manner of sacrifices and rites which were commanded in the service of the old Church: see Numb. 28. vers. 5. Exod. 29.40. Levit. 2.1. Exod. 16.36. q. d. Because of your famine, the divine service of the Lord prescribed in his law is ceased: notwithstanding, mourn, and lament, and humble yourselves unfeignedly, and the Lord shall grant you such blessings, as you have need of, for the upholding and continuance of the Lords service. This verse teacheth us: First, what a hard matter it is to assuage the fire of God's wrath, when it once breaketh forth, when he strikes with famine, wars, or pestilence any sinful people. Surely in regard of ourselves, because we have multiplied sins against him, we have cause to doubt he will never leave us till he hath consumed us. But when we consider his promises, his goodness, his Christ, his rich mercies in Christ, let us not doubt, but send forth cries mightily unto him: and assuredly we shall find grace and comfort, if we believe and repent. Consider the general and fearful sins of the land: and when the Lords wrath breaketh forth into wars, plague, famine, or pestilence, who can look for any thing but that the Lord should consume, as he hath done the rebels in former ages, where the Lords covenant is broken, the seals polluted and profaned, his wonderful name blasphemed, the holy sabboth's spent in the service of Satan, Bacchus and Venus, and reserved by unclean beasts, The revenger of the covenant is sent forth for these sins. Levit. 26.25. as the only time, for drunkenness, gluttony, surfeiting, whoredoms, and such like abominations? Yet notwithstanding, the Lord our God being that gracious God, so slow to wrath, so full of bowels of mercy, as the Prophet hath before showed, let God's people, in their unfeigned repentance, be well assured, they shall find favour and grace with God. Secondly, here we learn the chief care and desire of God's people, when they be truly humbled and converted unto God: namely, how the service and pure worship of God may be maintained. For they are well assured, this is the chief pillar and stay of all their good state and welfare in this life, and Gods special ordinance for their everlasting salvation. So soon as Asa was delivered, truly humbled, and informed by God's Prophet, he reform his kingdom, and set up the service of God. 2. Chro. 15.1.2.3.4.5. 2. King. 22.19. & 23. When josias heart melted, having heard that holy law read, etc. he reform his kingdom, and set up the pure worship of God in the land. Now the time is come upon us for to practise this holy doctrine of repentance, which the Prophet hath hitherto commended unto us in this exhortation: if we regard it not, note the time of our visitation, certain it is the greater shame and confusion is reserved for us. Let us not be like the Atheists of Esaias time, who when the Lord called them to fasting, weeping, and mourning, gave themselves to eating and drinking, and feasting, scorning his Prophets, with let us be merry, for to morrow we shall die, Esay. 22.12.13.14. And like to the brazen faced Atheists and rebels of jeremies' time: of whom the Prophet complaineth in these words, chap. 5. vers. 3. 4. O Lord, are not thine eyes upon the truth? A dangerous sign if there appear no humiliation when god striketh. reve. 9 20. thou hast stricken them, but they have not sorrowed: thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a stone, and have refused to return. Therefore I said surely they are poor, they are foolish, for they know not the way of the Lord, nor the judgement of their God. Vers. 15. Sound the trumpet in Zion, sanctify a fast, call a * or Proclaim the day appointed. Kiru gnatzarah. Indicite festum retentionis. Because the people were kept in and restrained this day. solemn assembly. HEre beginneth the second part of this text, wherein as before is noted, four things are principally to be considered: First, what preparation must go before a general fast. Secondly, what persons must be assembled. Thirdly, what must be done when they be assembled together. Fourthly, what blessings they must expect assuredly, if they humble themselves, and truly convert unto God. First concerning our preparation unto a general fast: we learn in this verse four special points be required: 1. The day must be known and signified with sounding of a trumpet. 2. The place in like manner must be appointed in Zion, etc. 3. The assembly must be sanctified, that so they may come prepared unto this holy worship of God. 4. This assembly must be a solemn assembly, wholly bend to consecrate this day in humiliation, and prayers unto God. Sense. Sound the trumpet. That is, by the sounding of a trumpet warn the people that they prepare themselves unto a general fast, etc. Concerning this instrument, the diverse tunes, and measures which were to be observed in wars and peace, to call and to dismiss the congregation, read Num. 10. vers. 1, 2, 3, 4, 5, 6. Where we may learn, vers. 8. First, that this was the priest's office to sound the trumpet, lest the people should be assembled rashly without good cause, or unadvisedly without judgement. Secondly, that the trumpets did serve for three special uses: first, The diverse uses of trumpets. to call the people or the heads of the people to the public assemblies: secondly, to prepare and to warn them to be ready for the wars: thirdly, to publish their feasts, and their solemn times for sacrifice. Thirdly, if the captains or chief heads only assembled, they sounded the trumpet but once only, verse 4. if the people assembled, they doubled the sound, verse 3. But for the wars they sound * Or broken sound. The diversity of sounds in the trumpets. alarms, verse 5. Whereby is meant a more vehement and broken sound, which is drawn long, and continued some space of time. Among other great signs & sounds that were heard on Sinai (when GOD himself spoke in that most strange manner, the words of the holy law) there was heard to call the people, The sound of a trumpet exceeding loud. Again about the midst of September they had a feast, wherein was great joy by sounding of trumpets, to signify their new year to be at hand, for than began their annus civilis, for buying and selling, for freedom and bondage, and then came in the tenth of that month their feast of Kippurim, of reconciliation, etc. And as the Lord commanded the holy priests to sound the trumpets, so must they also and the Prophets be the Lords trumpeters, to call upon and to inform the princes of all causes and occasions of sounding the same. So the religious magistrates sent forth their edicts into all parts of the kingdom, for the sounding of the trumpet for such solemn assemblies, as often as occasion required. This we see in the good King jehosaphat: He feared God, and set himself to seek the Lord, & proclaimed a fast throughout all judah, that is, he caused a fast to be proclaimed. So Ezra that holy priest and governor of God's people. I proclaimed a fast, that we might humble ourselves before our God, and seek of him a right way for us and our children, and all our substance. So general fasts were ever appointed either immediately of God, See Pet. Martyr de jeiunio class. 3. cap. 10. sect. 9 and Magd. hist. cent. 4. cap. 6. as ordinarily by his law, Leuit. 23. Extraordinarily by some prophet, as here in joel we see: or mediately by men with consent and assent of the godly princes, priests, magistrates, and rulers of the people, 2. Chron. 20.3. Hester. 4.16. Ezra. 8.21. 1. Sam. 7.5.6. under the law: of the Apostles, Bishops, Pastors and church governors under the gospel, Act. 13.2. and 14.23. See Ambros. de jeiunio quid drages. serm. 25. & 40. * Tertul. contr. phisicos. Gregor in orat de pauperibus amandis. Anno. 1563. in the great pestilence. Archbishop Matth. Parker. Tertullian saith, the godly Bishops did in time of calamity, Publica universae plebi jejunia indicere, Call all the people to general fasts. And so the christian princes also, in the ages following, as our dread sovereign Lady Queen Elizabeth hath done in the fift year of her most happy reign, August. 1. with great care commanding the reverend father, the Archbishop of Canturburie then being, to publish a general fast in all her Kingdom. The magistrates are Gods vicegerents & watchmen, as well as the Lords ministers, and by this general name, the Prophets ever understand as well the one as the other. When a common watchman, saith Ezechiel, is set in any part of the land to espy the enemies, if he give warning by a trumpet when they come he shall be free, but if he do not, he shall die for it: how much more the lords watchmen in regard of men's souls and salvation, Ez. 33.2.3.4. Esay. 58.1. Deut. 28.47. Esay 57.10.11. Wherefore general fasts were published. should sound the trumpet when need is, that God's people might with all expedition and joyfulness prepare themselves to meet the Lord, before his great and fearful wrath were kindled? The use of all this briefly is this, that the faithful might come advisedly and well prepared to this public humiliation: and that all cities and towns in the land, might at one time, as it were with one voice, send forth strong and effectual cries into the ears of the Lord, that so the great fire of his wrath, with the tears o● his children may be quenched. 2. The place is Zion. THe meaning here is not that all the jews in the land, should at all general feasts and fasts meet all in jerusalem, as they were wont to do, in the three great feasts three times in the year: but that this general fast should first be proclaimed in Zion, that is, in jerusalem, and in all the cities and towns, boroughs and hamlets in the land: Throughout all their dwellings, for so the law commanded, Leuit. 23.31. And so jehosaphat & his people obeyed, they proclaimed a fast through out all Judah, that is, 2. Chro. 20.3. in all cities and towns small and great in all the kingdom of judah. The jews came as they were commanded, ordinarily three times in the year, from all quarters and parts of that kingdom, first, to the resting place of the Ark, before the building of the temple, as in Shiloh (where some think it was 343, years, some say 300.) and else where the Lord sent it. This solemn meeting to the ark, and afterwards to that famous temple of jerusalem, is commanded, Exod. 23.14.17. 1. Easter. 2. Pentecost. 3. Tabernacles. These three times in the year shall all the men children appear before the Lord jehovah, Deut. 12.5. Ye shall seek the place which the Lord your God shall choose out of all tribes, to put his name there, and thither you shall come. This commandment all the jews obeyed, and such as feared God came most joyfully, albeit from far and were wearied and fainted often by the way, Psalm. 84.7. They go from strength to strength, till every one appear before God in Zion. Question. Wherefore did the Lord thus enjoin the old Church, to assemble so generally from all parts of the land to jerusalem, and what use was there of their meeting there three times in the year? Answer. The first cause of their meeting was, that the remembrance of God's great and wonderful benefits might never die among them: Use of the Passeover. therefore in the feast of the Passeover, they did celebrate the remembrance of their miraculous deliverance out of Egypt: secondly, in the feast of Pentecost, the remembrance of the law and holy covenant which they received in Sinai: Thirdly, in the feast of Tabernacles, they were put in remembrance how they dwelled forty years in the wilderness in tents, and were graciously preserved, and thanksgiving was then used for their come and other fruits received. So they were yearly put in mind, of these three the greatest blessings that can be in any commonwealth. For the first great happiness of any weal public, is to be freed from all bondage, to enjoy freedom, and to have special liberties and immunities granted: this mercy the Lord showed them in their admirable deliverance from Egypt. The second thing which maketh a flourishing commonwealth, is that God's laws, and holy covenant be received, God's pure worship and holy religion be established. This was done by the Lord in a most wonderful manner unto that people in the wilderness of Sinai. The third point to be desired for the preservation of the happy state of any people, is, that nothing to preserve this present life be wanting: this mercy also they received at God's hand yearly, and their fathers had received miraculously in the wilderness forty years, as the holy stories have recorded. Secondly, they were in these general meetings yearly confirmed in their consent in holy religion, and in the form and manner of the pure worship of God. Thirdly, than the most godly learned Prophets, Priests and Levites, did assemble from all their colleges and schools of learning to instruct the people of God, and to resolve them in all their doubts. Fourthly, by this general meeting also, mutual love and affection did increase, and was ever confirmed among the Tribes, for than they feasted and rejoiced together. Fiftly, by this also the holy ministery and the place of God's service was the better provided for, and the Priests and Levites were encouraged in the service of the Lord, Deut. 12.6.7. 2. Chro. 31.4. Because that great assembly, multiplied sacrifices and offerings in those feasts. 6. Again this served for the confirmation of their faith in their supplications and prayers there: for the Lord had made a special promise to his people in that place, Deuter. 12.28. 1. King. 8.7. And the Lord would have them by this travel to testify their obedience also unto his laws, for the place was appointed by him, and stood not in their own election, as is before showed. 8. Lastly, this travel was a notable exercise of their faith, for at that time they were to leave their substance, albeit in danger of the spoil by the enemy (for all the malekinde of any strength went up to jerusalem) and so they did, recommending all things to Gods holy protection. And yet we never read that this people were ever in damaged by their enemies, by reason of these holy assemblies unto the place of God's worship, the times God appointed: For the Lord most graciously according to his promise preserved them and their land, Exod. 34.24. I will cast out the nations before thee, and enlarge thy coasts, so that no man shall desire the land, when thou shalt come up to appear before the Lord thy God thrice in the year. 3. Sanctify a fast. THat is, as some think, use a holy fast, Sense. or fast for a holy and religious end, q. d. Hitherto you have fasted for the famine, you could not otherwise choose, now come to a voluntary fast, that so you may be truly humbled before the Lord. Again, some fast for bodily health, but fast you a religious fast, that so you may be better prepared for God's service. But I had rather give the sense thus, sanctify a fast, that is, sanctify and prepare the people for this general fast, or command them that they be prepared and sanctified: in this sense I find a like phrase used in the like occasion: for when the solemn assembly was to meet in Sinai to hear and receive the law, the Lord himself giveth Moses a charge in these words: Exod. 19 ver. 10.14. Josh. 7.15. Ignorant people can better prepare themselves to a feast, then to a religious fast, in these days. Go to the people and sanctify them, that is, command them to use all holy means that they may be sanctified. The means were these: first, they must be purified, they washed themselves: secondly, they were commanded to abstain from the marriage bed, during that time: thirdly, they added prayer, and four private fasting, as the Apostle commandeth in the like special causes, 1. Corin. 7.1, 2, 3, 4. 4. Call a solemn assembly. Kiru gnatzarah. proclamate festum retentionis. Call a feast day to restrain the people. Leu. 23.28.39. THe word here used, doth signify to keep in, and to restrain, because the whole day was solemnized, and the people kept together, to confess their sins, to pray, and give thanks, to hear, learn, and confer together, and for other special causes which hereafter shall be showed. So they made the whole day a solemn holy day, and did none of their ordinary works: the Lord so commanded: You shall humble yourselves and do no work at all. And surely the Lord so provides for us in wisdom and mercy, because our spiritual labours this day will ask our whole strength, which will not be great because of our abstinence. So then we see here this day must be kept * The romish sinagoug hath a calendar farced full of idle holy days, for canonised saints, of whom it is like a great part are gone to the neathermost hell: see Bales english votary: but this holy day here commanded of the Lord is quite blotted out of all their books of remembrance. Our people are to take head lest they so abuse the Sabbath. holy unto the Lord. The jews misspent this day many ways: for when they were commanded by their magistrates and ministers to assemble thus together for general fasts, the carnal worldlings were glad of it, not to make it a solemn day to the Lord, but for their own special uses. Some thought it a fit time to meet for quarrels and contentions with their adversaries, and to bring in false accusations against their brethren: so did bloody jezabel against poor Naboth on the fast day. Some thought it a good time to meet their creditors, and to gather their debts: so * Es. 58. ver. 3. The first cause of a general fast, to prevent future evils & imminent dangers. ver. 3. 4. 6. 14. ver. 9 Esay complaineth. Question. What special causes might move the Princes and priests to publish general fasts, and to prepare the people, as is before showed, for such solemn assemblies? Answer. It is very expedient for all good magistrates and faithful people, to learn out of the holy scriptures the causes of general fasts, that so the superiors may be always ready to call and command, and the inferiors to obey and prepare themselves for this holy exercise. First, God's people assembled always humbly to this exercise, to prevent some heavy judgements ready to fall upon them, and to consume them: a notable example for this we have in jehosaphat, 2. Chro. 20 2, 3. First, he is informed that the Moabites & Ammonites are ready bend to bring wars upon him. Hereupon he is resolved in mind, first, to seek humbly for help at God's hand, and therefore he proclaimeth a solemn fast throughout all the cities of judah: And in this fast, the King in his own person, prayed earnestly before all the people. This done, a special prophet stands up to teach and to comfort the people, promising them a most strange deliverance, as a good blessing from the Lord, for their humiliation before him: the congregation was then dismissed with thanksgiving. And the event followed according to God's promise, for their enemies were all destroyed: and then the people praised God so exceeding joyfully in one place, that it had ever after the name of the valley of Beracha, joel. 3.2. that is, of thanksgiving, and joel he calls it the valley of jehosaphat. This was the cause also of hester's fast and her people, and God gave them a blessed deliverance, which they desired to make memorable throughout all ages by their feast of Purim, Hester. 4.16. ca 9 21.22.28. which Hester & Mordecai commanded and confirmed by a statute and a law to all posterity for this purpose. The second cause of a general fast, to remove from us some present calamity. Josh. 7.6. judg. 20.20.23 26. Secondly, the people of God were assembled in their congregations, not only before afflictions came, but also when they were come already, as wars, famine, pestilence, wherein Gods heavy hand was seen to consume and to destroy his people. This cause moved that good servant of the Lord josua, to assemble the people to a general fast: for when he saw God's wrath kindled against them, when they began to fall, and to wax faint hearted before the Canaanites: it is said, that he and the elders of Israel, cried and mourned, and humbled themselves until the evening. The like fast we have when the Israelites sought to avenge the villainy done to the Levite, whereupon came the bloody wars between all Israel and the children of Benjamin: for then the stronger side fell twice before the weaker, because of their pride: then they humbled themselves and fasted. So the third time they destroyed of the Beniamites so many, that they feared a whole tribe should ever after be wanting in Israel. This is taught in one * Ex decreto Liberij. A Bishop which lived in constantins time. cum intemperies aëris, aut fames, aut pestis, aut bellum praecesserit, tunc convenire ut u●unium indicatur, ut ira Dei mitigetur. The 3. cause of a general fast is gods threatenings for some general or special sins raining in the land. decree of Liberius, in distemperature of weather, wars, famine, pestilence, let a fast be proclaimed, that God's wrath may be pacified: and to this end saith Tertullian for the Church, Ad Scapulam, quando non geniculationibus, & ieiuna●tonibus nostris, siccitates etiam sunt depulsae? What drought was there, which our prayers and fastings have not driven away? The third cause of a general fast, was Gods threatening denounced by some of his Prophets, for some general or special sins reigning in the land. This cause moved the Ninivites to fast, when * This Prophet was of great name in the church & land of the jews, & his divine predictions found true: & therefore these pagans being so near neighbours they feared & reverenced him as they did Elias and Elisha in Damascus. 2. King, 8.7, & 2. Kin. 14.25. The 4. cause of a general fast is when the magistrates & ministers find some special evils and sins to reign in the church: that they may cry & pray for god's assistance to remove them. Si qui in ecclesia in graviora sint prolapsi flagitia. Bucer. de regno. Christi. lib. 1. cap. 12. Deut. 7.3. Ezra. 9 ver. 1.3.4. jonas cried unto them that for their sins, After forty days they should be destroyed. This unpleasant news coming to the King's ears, he proclaimed a fast, he humbled himself in sackcloth, and sitting in the dust, he straightly commanded reformation of manners in all estates. And the King yet addeth, to humble themselves the more, that the brute beasts should want their nourishment, to signify that they feared God's judgements to fall also upon the creatures, which served them in all their sins. The fourth cause which ought to move the religious magistrates and holy ministers to proclaim a general fast is; if they see, find, and can well discern that some special iniquity or iniquities call for God's heavy judgements, and hinder the Lords blessings in the land: A notable precedent for this, is that which the holy priest Ezra, and the noble governor Nehemias have left us in their books for the instruction of God's people throughout all ages: for when as the lords house did not so prosper as good Zorobabel and the holy Prophets Haggai and Zacharie desired. These worthy watchmen of the lords house soon discerned what evils provoked Gods wrath against his people: For whereas the Lord had given in charge unto his people, that they should not join marriages with pagans and infidels: yet they, a great number Even of the Priests, and Levites, and the rulers and Princes, had married with the Canaanites, the Hittites, the Perezites, the jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. Which thing when Ezra understood he mourned greatly, And all that feared the words of the God of Israel assembled unto him: So they fasted and mourned, and confessed their sins. And so provided that the people forsook their strange wives: the covenant was renewed between God and his people: Note. Nehe. 8. & 9 Verse 1. cap. 10. ver. 28 29.30.31.32. The fift cause of general fasting is the calamity of neighbour churches. Act. 13. vers. 2. they bond themselves also by an oath, and a curse to receive it, keep it, and to walk uprightly in obedience thereunto. We learn also a fift cause of this general humiliation, to be the calamity or misery of our brethren, neighbour Churches, being either exercised under the cross, or afflicted by wars, famine, or pestilence. It seemeth unto me that some such like cause moved those holy Prophets and teachers to assemble that noble congregation at Antioch (where the christians prospered best, and did first openly profess the name of Christ) to this general fasting, we speak of: for it is most like by that which followeth in the same holy story, that they laboured mightily in fasting, supplication and prayer, both generally for the people of God dispersed among the gentiles, and in special manner also for the poor saints afflicted in jerusalem: and the Lord graciously heard them both: for the Lord then mercifully provided for the jews by Peter and his fellows, and stirred up the gentiles to show bowels of mercy unto them, in supplying their wants, by their often sacrifices of brotherly contribution. Again it is storied, that then he sent also, those two worthy instruments of his grace, Paul and Barnabas for the conversion and confirmation of the gentiles. And they prospered exceedingly in that holy work, for the which the Lord sent them. The 6. cause of a general fast is that the church may call upon the Lord to bless some special enterprise in wars and peace, or work which is taken in hand. To conclude this point: I find also that God's Church assembled in this public fast, when they did enterprise or execute any special thing which did highly concern God's glory, and the general good of all God's people. As the Church before named in Antioch, when they were to lay hands on Paul and Barnabas (after they were separate and pointed forth by the Lord, as is before showed) Act. 13. vers. 3. it is said they fasted again the second time, and blessed them, and commended them to the grace of God, that the Lord might prosper their holy ministry among the Gentiles. The like was done (saith the holy Ghost, Act. 14.23.) in all places where ministers were ordained, they did it by election, and with fasting and prayer they commended them to the Lord, in whom they believed. And for this cause S. Hierome giveth us a notable example in Prologue. super Math. For he saith, that when John the Evangelist was desired to write his Gospel against Ebion and Cerinthus, which denied Christ's divinity, he answered that he would do it, if the whole Church would first fast publicly and pray, that God would bless his labours. Vers. 16. Gather the people, * Sanctify. call the congregation, gather the elders, assemble the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her chamber. HEre gins the second branch of this text, another chief point to be considered in a general fast: and that is what persons must be here assembled. This repetition teacheth us, that in such calamities the Lord would have us careful & ready to humble ourselves in such holy exercises. The prophet speaketh first in general, repeating his first charge, gather the people, whatsoever they be, rich or poor, call every where, and sanctify a congregation, fail not to do it. And lest that any should doubt of the exception of some: he giveth us his mind in more special terms, gather the elders: q. d. my will is that you assemble the princes, the Magistrates, the priests, the prophets, and all the rulers of the people, what office soever they bear in Church or Commonwealth. The reasons for their appearance and humiliation in this assembly: first, for that they stand more guilty than the rest, for manifold sins and corruptions, both in regard of their offices and of their years. Secondly, for that their example is greatly considered, noted and followed of all sorts of men. Thirdly, their counsel and help must be had, as for diligent inquisition and discovery, so for the punishment also of all capital & gross sins, which are the causes of this great evil and general calamity. Wherefore they must meet for this purpose, and come willingly and carefully with all speed, as men assembled for the quenching of a great fire: for the fire of God's wrath is kindled, and is ready to consume his people. Secondly, he calleth also for the younger sort, even the tender infants sucking the breasts, for the lords wrath reacheth even against them, because they are wrapped up, and defiled with the leprosy of their own natural corruption, Ephes. 2.3. Rom. 5.12. and also for the sins of their fathers. Hoshea, warning the people of the jews to repent, saith, that for their sins God will strike them and their children: Hos. 13.16. &. 14.1.2.3. for he will send against them such bloody enemies, as shall dash their infants against the stones, and be so barbarous as to rip their women great with child: and yet here is no unjustice: We know that for treason against princes, the punishment is extended even to the children, staining of blood, loss of goods, loss of lands: no marvel then if for our rebellions against the Lord and King of Kings, his ire be thus kindled even against our posterity. And we see this anger of the Lord ready to consume also, besides our children, even all our substance, if we humble not ourselves when the Lord calleth us thereunto, jonas chapter 3. vers. 5, 6. Ezra 8.21. Again, the Lord would excite a dull and frozen hearted people, to mourn and weep, by seeing and hearing the tears and cries of their infants, that so they may be moved, if not, in regard of God's fearful indignation and judgements, yet for natural affection, to mourn & weep, and humble themselves before the Lord. And this also concerning the children is commanded, that they might enure and acquaint their children with good things, that they might in riper age love and practise the holy exercises of religion and piety. Thirdly, the holy Ghost yet proceedeth further, and will have no sorts of men excepted, but now they must all mourn without any exception, even of the Bride and Bridegroom, when they have greatest cause of mirth, joy, and comfort, Deut. 24.5. they must turn all to sorrow, fasting, weeping and mourning. There was a law provided of God for the new married, that they should be exempted one year from the wars: When a man hath taken a new wife, he shall not go a warfare, neither shall he be charged with any business, but shall be free at home one year, and rejoice with his wife which he hath taken. Notwithstanding, when for the causes before showed, God's people assembled unto this public humiliation: there was nothing might privilege or free any man from this holy exercise. And that which is here by the Prophet commanded, is also both commanded by precept, and commended by the practice of God's people in other places of the scripture. When the people of the jews were to receive the holy covenant and laws of God in that most wonderful manner in Sinai, they were commanded to be sanctified and prepared, that they might come with reverence. One branch and part of this preparation was this: Exod. 19.15. Be ready the third day, and come not at your wives. The marriage bed abstained in time of extraordinary humiliation. And this is that which the Apostle commendeth, that there be a mutual consent between man and wife, to leave the marriage bed when the time calleth them to an extraordinary humiliation, in a private or public fasting and prayer, 1. Corin. 7.5. So Peter Martyr understandeth this place, Quo loco existimo eum preces publicas, In which place (saith he) I judge he understandeth the public prayers and a public fast. And this we see practised by the religious and godly proselyte, David's man Urias the Hittite. He could not by any means be moved to go into his own house to his wife, because he knew the time did rather require fasting then feasting, mourning then mirth. The Ark (saith he) and Israel and judah dwell in tents, 2 Sam. 11. ver. 11. and my Lord joab, and the servants of my Lord abide in the open fields, shall I then go into my house, to eat and drink, and to lie with my wife? If any desire a proof of this by examples that all were thus assembled, and no exception of any persons, how high, how low, of what degree or condition soever they were: 2. Chro. 20.3.4. diverse examples of general fasts in scripture will show it. jehosaphat he came himself with all his nobles, and all his people to that fast he caused to be proclaimed, when the Aramites came forth to war against him. The King of Niniveh with all his nobles, and people young and old, jonas. 3.5.6. and the very beasles fasted and mourned. Ezra the good scribe of the Lord, and the noble governor Nehemiah fasted, and all the people under their charge at that time. Ezra. 8.21. Nehe. 8. and 9 and 10. The impudent Atheists and profane people of Esaias time, When the Lord (by his prophets) did call unto weeping and mourning, and to baldness, and to girding with sackcloth; Es. 22.13. They gave themselves, to joy and gladness, slaying oxen, and kill sheep, and drinking wine, eating and drinking, and scornfully jesting, let us eat and drink for to morrow we shall die. 1. Cor. 15.32.11. The lords answer is, As I live saith the Lord, this iniquity shall not be forgiven unto the death, I will take from you the mirth of wine and oil Your young men shall fall by the sword, your aged men shall be lead captives, your delicate dames shall troth a foot over Euphrates to captivity, their buttocks shall be naked, and their shame shall not be hid. It may be demanded saith Peter Martyr when general fasts are enjoined and commanded, by they princes and governors of the church, whether men be bound to obey? Answer. They are bound surely (saith he) by the law of faith, and of their allegiance: for when fastings agreeable: o God's word are commanded, how can the true believer go back from the same: assuredly he canaot, if he be in state and condition able to bear fasting. Persons exempt from public fasts in elder ages: first, the sick, secondly, men of weak complexion, thirdly, children, four, old men, fifthly, women with child and giving suck, sixtly, the poor, seventhly, the labourers, eightly, strangers: But this Prophet alloweth no such exceptions, we see in this scripture. To some that would not come to the sermon, because they would not fast, saith Chrysostome, Homil. 9 in Genesis. Fasting is not simply required and commanded, etc. Homil. 10. in Genes. In the fasting day, he that cannot fast, let him give the more alms, and endeavour to be more fervent in prayer, more cheerful in hearing God's word, this fast pleaseth God well: But to those that can bear abstinence saith the council of Gangrene: Conc. Gang. c. 30. Statuitur ut si quis non pareat ieiunijs quae ei imperata sunt ab ecclesia, ut cunque iactet perfectionem, citra necessitatem corporalem, & superbiens, & ecclesiae decreta contemnen, anathema sit. In English thus much, It is decreed that if any will not obey the fasts enjoined him by the Church, howsoever he boast of perfection, having no bodily need, in pride of heart contemning the orders of the Church, he is accursed. This canon may well be understood of general fasts. And thus far for the second branch of the form of a general fast, teaching us what persons must be assembled in a public fast. Verse 17. Let the priests, the ministers of the Lords wept between the porch and the altar: and let them say, spare the people, O Lord, and give not thine * Or possession. heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, where is their God? NOw followeth the third and last branch of the form of a general fast: and it tendeth to teach us, The third branch of the form of a general fast. what principally is to be done when God's people are assembled: they must address themselves all to a general confession of their sins. In this verse we be taught these four special points. First, where they must assemble for the public confession of their sins: they must come to the temple, for there this confession must be made, where it may best be heard of all: Between the porch and the altar. 2. Who must be chief actors here, for to conceive prayer, and to speak to God and his people: The priests the ministers of the Lord. 3. With what affection & fervency they must pray: They must weep between the porch and the altar. 4. The form of confession prescribed to be followed: where consider two things. First, the petition: Spare thy people O Lord, give not thine heritage. Secondly, the reasons to move the Lord to mercy, and to confirm the priests and people, that God would hear them. 1. For that we be thine heritage and people, howsoever sinful we be. 2. It concerns thy glory, for the heathen will reproachfully and despitefully speak against us, and against thee O Lord our God. 3. The heathen will blaspheme, and say thou art no God of glory and power, etc. able to delivers us. 1. Of the place where the priests must pray, between the porch and the altar. FOr the better understanding of the charge of God, concerning the place of prayer: we must consider what special parts that great and famous temple of jerusalem had. This great house of God, consisted of three parts, the first was that, which this Prophet calls the porch, and so it is called, 1. King. 6.3. And the great court, 2. Chro. 4.9. and Salomons porch, Act. 3.11. For the King came thither at one special gate, What were the prncipall parts of the great temple of jerusalem. called The beautiful gate, Act. 3.1. Ezek. 44.3. The people and the King passed no further, here was a stage of brass whereon Solomon prayed, that he might the better be seen and heard of all the people, 1. King 8. verse 14 & 22. Here was the preaching place, here Christ preached, and hence he cast out the buyers and the sellers, which abused that holy place of God's worship. Here was the altar of offerings and place of public and common prayers, 2 Chro. 15.8. and 2. Chro. 8.12. This part of the temple is said to be * Luke. 1.10. without, in respect of the more inward part of the same, where the people had no access. The second part of the Temple was the court of the priests: The second part of the temple for they only came therein to burn incense and to pray. In this place was the Altar of incense, whereupon did burn a Levit, 6.13. continually the fire which came from b Leu. 10.1.2. heaven. And here were the tables of the show bread, and the candlesticks. Into this place went the priests to pray and to offer incense upon the brazen c Exod. 30.1. Altar. And this doth Zachary in his course: He went d Luk. 1.9.10. into the temple of the Lord, that is, into this second part of the temple, and the whole multitude were without in prayer, that is, in the porch or common court, the place before mentioned, while the incense was burning, in that second part of the temple where Zachary was in prayer. The third place or part of that great Temple, The third part of the temple. was called Sanctum sanctorum: the holiest place of all: Here the ark of the covenant was set, as Solomon commanded the e 1. Kin. 8.6.7. priests. And therein in salomon's time, were the two tables of stone, which Moses had put there in Horeb. There were also those goodly monuments, the brazen serpent, Aaron's rod, and the pot of Manna before the Ark, as the Lord had commanded them f Exod. 16.34.35. Num. 17.10. by Moses. Into this place came the high priest only once a year g Heb. 9 at the feast of Kippurim, or reconciliation. And these were the parts of this holy temple, which the Lord commanded to be made: Moses calleth it the Lords Sanctuary, David prepared the matter, & Solomon his son gave it the form, and built it in seven years. Therein was the Lord daily worshipped in morning and evening sacrifice, preaching, reading of Scriptures, prayer, etc. The enemies which profaned it, the Lord ever plagued them: as Antiochus who set therein h 1. Macha. 1.23.33 & 57 jupiters' image, he is stricken with an incurable i 2. Maccha. 9.5.12. most loathsome disease. The Chaldees they destroyed it, and anon after were destroyed themselves. When it was again re-edified, the Macedonians did pollute it, and they also not long after came to confusion. Pompey he would enter into the holy place: but never prospered after all his life time. k joseph ac bello jud. lib. i. cap. 6. Crassus' did rob and spoil it, and afterwards became a man most infortunate and miserable. In Vespasians time it came to utter ruin and desolation, and not one stone was left upon another, according to the prophesy of our Lord jesus Christ. Titus did labour mightily to save it from the fire, but by no means could effect it. josephus saith, the Roman soldiers did fire it the same month, and the same day the Babylonians had burnt it before. And that from the first building thereof in salomon's time, to the second year of Vespasian, at which time it was utterly destroyed, there had passed 1130. joseph de bello. judaic. lib. 6. cap 10. years, 7. months, and 15. days. And from the re-edifying of it in Cyrus, and Haggeiss time to this final desolation, there were years 639. and 45. days. So far josephus. Now for the place where joel would have the priests to pray: he doth in our text charge them to pray between the porch and the altar, that is, the common altar of offerings, that is, in the place of the public prayers and service of God. The Prophet would have the priests to pray, where the people may best hear them and see them, that they also might pray and weep with them. He speaks neither of offerings upon the common altar, nor of burning of incense within upon the altar of incense, nor of praying apart there as Zachary did, & the other priests in their course: but of public prayers only. q. d. The Lord regards not your sacrifices, they are abominable unto him, l Hagg. 2.14. Psal. 50.15.16. Pro. 21.27. because you yourselves be impious and evil which offer them. Let him see your public humiliation with tears and cries: and let the priests confess your sins, and join with them in your hearts, every one assenting with his heart unto their prayers, that in the end you may all sound m Cor. 14.16. Amen, as with one voice, testifying that you believe and trust the Lord hath heard your desires, and their prayers for you. So then briefly thus it is: The porch was the place of the people, and the altar resembled the presence of God himself, unto whom the sacrifices were offered: the priests which were to stand between the porch and the altar, were lively ⁿ types of jesus Christ. c Heb. cap. 2. & 5. & 9 Doctrine. This place teacheth us this much: that Gods holy ministers they are to stand always between God and his people, and in special manner then when his wrath is kindled, as in famine, in wars, and in pestilence, striving with all their might by all good means to reconcile the Lord and his people by and through jesus Christ. Thus we read of Aaron, that he stood between the dead and the living, labouring to appease God's anger, when there died 14700. Num. 16.45.49. Ezech. 22.30. Esay. 59 ver. 16. of a plague for their rebellion in the wilderness. The Lord also teacheth us the same thing, when he complaineth by his Prophets, that no man would offer himself to stand in the breach of the wall, to stop the course of his wrath, which was already kindled against his people. A notable precedent for this we have in good Ezra, who in great grief and sorrow lamented in that general fast, which was for the marriages with pagans, etc. Ezra. 9 cap. 3.4.5.6. He pluck off the hair of his beard and of his head, and sat down astonished, doubting whether the Lord would not destroy them, because of their grievous sins. And there came unto him all that feared the words of the God of Israel: and in the evening he fell upon his knees, and spread out his hands unto the Lord, & so made an humble confession of their general and special sins, unto God. So do the Levites in that public fast with Nehemias. They stand upon pulpits of wood, vers. 4. and so confess their sins, and pray for the people, vers. 7. 3. The prayers of the faithful assembled, must be well watered with tears. REnting of the heart is better than renting of the clothes, and weeping and crying is better than sacrifice. The ministers of the Lord did not only weep, the godly well affected powered forth tears in like manner, as we read often. The Israelites being to fight against the Beniamites, for their great sin against the Lord: fasted, mourned, judg. 20.23. The Lord loveth the tears of his faithful children. Ezra. 10.1. and wept all before the Lord until the evening. The like they do again another day. They come to the house of God, they abide there till the evening before the Lord, and lift up their voices and wept. And while good Ezra was praying and weeping, the whole congregation consisting of men, women and children, wept with a great lamentation. So in samuel's time in that fast they wept abundantly. The Lord loveth the tears of his Saints, he puts them in his bottle, they are all registered with him. David wept much and oftten: Psal. 56.8. so Hezekias, Ezra, with others, and jesus Christ himself. And if we consider our sins and our times, if they had one sin we have ten as great and as grievous. Many buckets of tears cannot humble us, nor serve to testify our humiliation. Were they so zealous in the revenge of the Lords covenant, for the sin of whoredom, and for one Levites sake, that they so fought, fasted and wept? and shall not we fast and lament for the whoredoms of thousands in the whole land? Was Ezra and his people so full of tears for that one sin of unlawful marriages with pagans? and shall not we much more weep, seeing that not only our marriages are often as bad, or worse? and other innumerable proud sins reign over us. And did the Israelites so deeply lament their sins, when they were in danger of the Philistines? and shall not we as humbly seek the Lord, seeing that so many bloody enemies do beset us round about, and daily wait and expect with great confidence our confusion? The Gospel and holy covenant (blessed be our God) is received in some parts of our land: but the ignorant people still contemn it, and the enemies blaspheme against it, because that our Gospelers are so wicked and so lose in their lives. So the pure worship of God is little regarded of many. Wherefore let us often weep and lament, and pray for the peace of jerusalem, and say, Psal. 122. The Lord prosper them that love thee. 4. The form of their confession: Spare thy people, and give not thine heritage to reproach, etc. HEre first we are to consider the prayer, than the reasons annexed. In the prayer two things are asked: first, pardon of sins in the word Chusah, spare us, or be merciful unto thy people: secondly, that the Lord would preserve his Church and people from that reproach & shame which was like to light upon them. First here the Lord teacheth us to pray, Doctrine. that the cause may first be removed, than the effect shall surely pass from us. Spare thy people, and give not thine heritage to shame. Take away the cause, and you shall so one be freed from the effect which followeth. Clean contrary we ever first cry in our hearts, Lord take away the shame, take away the famine, remove the pestilence, wars, etc. Note. but our sins we will not have taken from us. We do not so mourn for our sins, as for the evils which be upon us for our sins: so did Pharaoh, Saul, Achitophel and judas lament with tears: therefore we cannot be pardoned and eased of our grievances. Again, we must understand that the holy Ghost requireth of us in this place a serious and a faithful confession of our sins: for without this confession God was never reconciled with his people. We have two general confessions of sins in Scripture recorded, as most memorable, and most singular for our instruction and imitation, as is before showed. We have in Daniel, a most sweet and comfortable speech unto God: wherein first he confesseth his sins, and the sins of their Kings and Magistrates, priests and people. This confession is implied by joel in this word spare us: for such as speak on this manner, calling for mercy, confess their guiltiness before the Lord. Secondly, Daniel saith, that open shame did belong unto them. The same saith joel, when he biddeth his people pray, that reproach and shame may be turned away from God's people. ver. 17 Thirdly, Daniel appealeth to God's mercy; so doth joel warn us in that word Chusah, spare us, to fly unto God's mercy only. Fourthly, Daniel remembreth in his confession and supplication, the mediator and Messiah jesus Christ: crying, Hear us for the Lords sake: that is, for the Lord jesus Christ his sake. The same is understood by joel in the word spare us: for God showeth no mercy, nor spareth any people, but in and through jesus Christ. daniel's sweet words, so full of instruction, so needful for imitation unto God's people in all ages, Dan 9 ver. 4. are these following. Oh Lord God which art great and fearful, and keepest covenant and mercy towards them which love thee, and towards them which keep thy commandments: we have sinned, and committed iniquity, and have done wickedly, yea we have rebelled, & have departed from thy precepts, and from thy judgements: for we would not obey thy servants the Prophets, which spoke in thy name to our kings, to our princes, and to our fathers, etc. The like sweet prayer have we in Esay. 63. vers. 15.16.17. Look down from heaven, and behold from the dwelling place of thy holiness, and of thy glory: where is thy Zeal and thy strength, the multitude of thy mercies and of thy compassions? they are restrained from me. Doubtless thou art our father, though Abraham be ignorant of us, and Israel know us not: yet thou O Lord art our father and our redeemer, thy name is for ever. O Lord why hast thou made us to err from thy ways? and hardened our hearts from thy fear? Return for thy servants sake, and for the tribe of thine inheritance, etc. And thus far for the first part of joel's prayer: the second followeth, which containeth divers reasons to excite our hearts, to confirm our faith, and to persuade, as it were, with the Lord to grant their desires. The first reason: We be thy people. Thou art bound Lord by covenant, etc. to spare thy people, to protect thy people, etc. And we be thy people by covenant. Wherefore spare us for thy covenant sake. The second reason: We be thine heritage. Thou Lord almighty and all-sufficient, wilt not suffer thine heritage to be spoiled and destroyed. We are thine heritage. Wherefore Lord suffer us not to be consumed or confounded. The third reason: Give not thine heritage to reproach, that the heathen should rule over them. The Lord most mighty, and most gracious, will not permit his enemies the heathen to reproach his people, and to rule over them. We be thy people. Wherefore let not the heathen confound us, and rule over us. The fourth argument: Wherefore should they say among the nations, where is their God? If the heathen people bear rule over us, they will blaspheme thy name, thy power and might: For they will say our God is no God of glory, power, might, majesty, etc. Wherefore now Lord spare us, and put us not to confusion, for thy covenants sake for thy people's sake, for thine heritage sake, for thy glory sake, and for that thou dost in great jealousy regard all these things, Lord hear us, and remember us, and deliver us. Thus prayeth Moses: Remember Abraham, Exod. 32.10.14. ver. 12. Deut. 9.18. and Jsaac and Israel thy servants, to whom thou sworest by thine own self. Again: Wherhfore shall the Egyptians blaspheme and say, he hath brought them out maliciously to slay them in the mountains. And again, when the Lord would have slain his people with a pestilence, he prays in the very like arguments. First, the heathen (saith he) They will say the Lord was not able to bring this people into the land which he swore unto them: Num. 14.11.12.16, 17.18.19. therefore hath he slain them in the wilderness. And now I beseech thee let the power of my Lord be great, according as thou spoken, saying, the Lord is slow to anger, & of great mercy, and forgiving iniquity and sin: but not making the (wicked) innocent, and visiting the wickedness of the fathers upon the children in the third and fourth (generation). Be merciful, I beseech thee, unto the iniquity of this people, according to thy great mercy, and as thou hast forgiven this people from Egypt even until now: so now also spare thy people. And again, the same holy Prophet showeth how he prayed for God's people, and did strive in supplications, Deut. 9 and continued many days and nights crying, and giving God no rest. The arguments he used were these which joel hath in this place. Proposition. O Lord destroy not this people. Arguments: for Ver. 26. 1. They are thy people, thine inheritance, redeemed from Egypt. Ver. 27. 2. Remember thy servants, Abraham, Isaac, anzd Jacob: that is, thy covenant made unto them and all thy faithful. Ver. 28. 3. The nations (that is the pagans) will blaspheme thy name, and say thou art not able to bring them to the land which thou best proviised. Doctrine. 1. We learn how after the example of these holy men, we must ever have our refuge unto God's covenant, for thereby our faith was first bred in us, and must continually be cherished. 2. We learn here, how jealous God's people ought to be of God's glory, which ought to be more dear unto us, than our own welfare and salvation. 3. Note here how this wretched and sinful generation, is called God's people and inheritance, because they were in the visible Church and covenant. And yet we know that among them there were gross idolaters, blasphemers, profaners of Sabbath, Chemarims, conjurers, murderers and adulterars, etc. For the wicked will do wickedly in the land of uprightness. * P. M. cap. 3. clas. 10. sec 17. Veteres totum diem ieiuni agebant usque ad vesperam, quo toto tempore in verbo Dei, precibus et sanctis occupationibus versabantur. Levit. 23. ait deus, in jeiunio quiescite ab omni opere, & affligite animas vestras sabbathum enim est: sabbathum vero à vespera usque ad vesperam durasse nemini dubium est. Again, Tertul. contra psychicos ait ecclesia prodiscere jejunia usque ad nocten. 4. We learn here a most comfortable lesson, how God's glory and our salvation be so knit together, that he cannot be jealous of the one, but he must be also careful of the other. Now we be to consider yet further, what else was done in a general fast: for we must not imagine that they stood only upon confession of sins: they spent also some part of the time in teaching the people, and some part in censuring such sins, as did then most reign among them, for that whole day was consecrated for the Lords service. August. de moribus ecclesiae contra Manich. Vsitata jejunia ecclesiae continuantur usque ad noctem: toto enim die celebrantur sacri coetus, preces publicae habebantur, sub vesperam dimittebantur & cibum sumebant. That is, the usual fasts of the Church are continued till night: for all day the holy assemblies are exercised, public prayers used: in the evening they were dismissed, and did eat meat. Chemnit. examen. Trid. Conc. 4. p. Manifestè apparet tempore ieiunij, publicos congressus, seu conventus ecclesiasticos fuisse, in quibus admonitiones de exercitijs poenitentia, fidei, & emendationis proposuerunt. That is, It is manifest that in their fasts they had public assemblies or ecclesiastical convents, wherein they taught the people the exercises of repentance, faith, and amendment of life. And the Church of the jews had ever in their synagogues and congregations, beside prayers, if not the word of doctrine and exhortation, yet the interpretation of the scriptures, for they read distinctly God's word, and gave the sense. This was done in Nehemias great fast, which was published because of many grievous sins, and specially for their profane marriages with Pagans. At that time after they had confessed their own sins, and the iniquities of their fathers: verse 3. it is said, they stood up, that is, the Levites, in their place, that is on their pulpits, which were made for them, Nehem. 8.4. And there they read in the book of the law of the Lord their God: and gave the sense according to the Scriptures, Nehem. 8.8. And herein they spent one fourth part of that day, saith a learned * junius, three hours from six a clock to 9 in the morning sacrifice, 3. hours from 9 to 12. in teaching the people, three hours from 12. to 3. in confession of sins, 3 hours from 3. to 6. in the evening sacrifice: so were 12. whole hours of that day spent. interpreter. And that the people were taught this day the word of the Lord, it seemeth unto me, we may learn also of jeremy, chap. 36. 5 27. For when jeremy had written his prophecies concerning that kingdom and the destruction of it, and was therefore restrained himself from preaching (a general fast being proclaimed because of the Babylonians their enemies approaching) he sent Baruch the scribe the day of their fast to read his prophecies, for that he trusted God's word so read, might do some good unto that rebellious and sinful people. I am shut up and cannot go into the house of the Lord, Therefore go thou and read the roll, wherein thou hast written at my mouth, the words of the Lord in the audience of the people, in the Lord's house upon the fasting day: also thou shalt read them, in the hearing of all judah, that come out of their cities, It is like that they had so persecuted the Prophets, that there was but little preaching at that time. it may be that they will pray before the Lord, and every one return from his evil way. Some part also of this time was spent in sign of their unfeigned repentance in examining, censuring, & punishing such sins as then reigned, and most dishonoured God, and in setting forth such orders as might make most for the edification and good government of God's people: for so it was in the fast before mentioned in Nehemias time. The 24. day of the 7. month, Chap. 9 ver. 2. when they had fasted, they that were of the seed of Israel, were separated from their strange wives and children. The princes and rulers were chief in this trespass: and yet for all their high and lofty looks, they stoop here, Ezra. 9.2. The like inquiry we find Josh. 7 in achan's story. and must yield unto the censures and punishments inflicted upon them. And this is taught us also in the story of Naboth, for a general fast being proclaimed, under colour of holiness and piety, that cursed jezabel covered all her bloody practices, Naboth was then falsely accused, unjustly condemned, and cruelly stonied to death for blaspheming God and the King. The reason of this diligent care for general and special sins reigning among God's people, see Josh. 22. the whole chapter. Again, the people of God under Nehemias in that great fast, the chief of them, of all their families, did bind themselves by an oath and by a curse, Nehe. 10.18.29.30. that both they and their families should keep and obey the holy covenant of the Lord. Lastly, because of the present necessity and wants of God's ministers, they bond themselves by statutes * 1. Chro. 26.27.28. 2. Chro. 31.3.4. as in David and Hezechias time, to give and contribute an annual pension for the ministery and service of the Lord. God's levites & ministers must be encouraged by all good means in the work and service of the Lord. And thus far we have showed in a general manner how the old Church and people of God in former ages were exercised, when they assembled themselves for any special cause or causes, in a public fast. Verse 18. Then the Lord will be jealous over his land and spare his people. The last branch of the second part concerning the happy end of a general fast. THis is the last branch of the second part of this text: wherein the Prophet showeth what a happy end their fast should have. If they truly humble themselves as is before prescribed, the Prophet assureth them that the Lord was never so ready to rain his plagues and judgements, as he will be to power down his blessings and mercies upon them: For he will be jealous over his land, and spare his people. Exod. 20.5.34.14. The lords jealousy is often mentioned in the old Testament: Deut. 5.9. Nahum. 1.2 Zach. 8 2. What jealousy is. by this word is not meant an ill humour of suspicion, but an ardent and fervent affection and love toward his Church. It is a metaphor and a speech borrowed from the true love of the husband towards the wife, which is such as there is no affection on earth among men comparable unto it. The last of the Canticl. verse 6. This love of man and wife is compared to death for strength, it will overcome all difficulties and lets to do good unto the wife, yea death itself: and jealousy is said to be as hard or cruel as the grave, it will devour and destroy all enemies, and can be no more entreated, than the grave or death itself. The same is said of this affection, in the husband for the offence or injury done to his wife, in defiling his bed Solomon telleth us he can never be appeased, jealousy is the rage of a man, Pro. 6 34. therefore he will not spare in the day of vengeance. This jealousy the Scripture ascribeth unto God, not that any such affections or passions be in him, but that it might express the greatness of his love towards us: Ephe. 5. which is such and so great, that look what is done to his Church (whereof he accounteth as of his beloved spouse) he ever deemeth and taketh as done to himself. This he testifieth by his Prophet; He that toucheth you, Zach. 2.8. toucheth the apple of mine eye. If any man ask a reason of this the lords jealousy: surely there is no cause of it in any one of the creatures, nor in any thing which hath being, without himself. His own goodness is the cause of all his love, jealousy and mercy towards his Church: for he found it black, spotted, and a polluted mass of sin, but he hath made it by the blood of his son, Comely as the fruits of Kedar, and beautiful as the curtains of Solomon. Cant. 1. ver. ●. The Lord is ever jealous over his people: first, during their obedience to preserve them, Zachary. 2.8. saith the Psalmist, * This jealousy hath devoured in all ages of the world, as with a strange fire, the enemies of his church. Touch not my people, and do my Prophets no harm: and to consume their enemies: Zach. 8.2. I was jealous for Zion in a great wrath. 2. But when they backslide and transgress his laws, his jealousy burns like fire against them: Exod. 20.5. he saith he is a jealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generation, etc. And yet when this heat of jealousy flameth as it were in him, he is full of heaviness and grief. This saith 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 evil he brings upon his people, full of bowels of mercy and compassion, as is before showed, vers. 13. Ob. But this fire of God's jealousy in elder times burnt up always the refuse and baggage people, idolaters, Objection. Wherefore the Lord doth not so strike the gross sinners of our times as in former ages. adulterers, Numb. 25. blasphemers, murmurers, Numb. 11.1. Psal. 78.20.21. with famine, wars, and pestilence: how is it that this holy fire among us in these days, devours such a number of sweet young plants, and good trees bearing fruit, most savoury, and comely branches in the garden and vineyard of the Lord, and yet stand still those wicked plants and dead, rotten, and most unsavoury stocks, which the Lords hand hath never planted? I mean in a word, wherefore are the righteous afflicted and taken away: and this fire of the Lord never toucheth so many monstrous blasphemers, wicked Atheists, profane beasts, adulterers, thieves, drunkards, oppressors, usurers, & c? Ans. First, I answer with job, chap. 24. 1. that the times appointed for all judgements, are hid by the almighty, he knows best, when, and how to strike, and the wisest man cannot render a reason of his ways. Secondly I answer, 1. Remember Lot's wife, Luke 17.32. we are not under the Gospel to look for the like temporal and particular judgements, as under the Law: 2. If they hear not Moses and the prophets, neither will they be persuaded, etc. Titus 2.10.11. 1. Cor. 11.32. Heb. 2.3. now more fearful is the state and condition of all such proud sinners, because greater grace is offered unto all men by the bright shining light, and glorious Gospel of jesus Christ. Therefore saith the Apostle: How shall we escape if we neglect so great salvation? 3. Lastly, the Lord is jealous over his people when they be humbled: then saith joel, his jealousy will appear in liberal blessings, and great bountifulness. In this verse first learn a singular consolation for a sinful people in their miseries. The Lord accounts this wicked people of the jews his people, and assureth them of his love, God loveth his people and servants dearly when he correcteth them. even when they bear his corrections. Our flesh so frets, and our souls are so disquieted often in afflictions, that we can then hardly lift up our hearts to think of God's love towards us. Yet certain it is, that in his corrections he loveth us dearly, 1. Cor. 11.28. Heb. 12. and therefore humbleth us by his fatherly chastisements, lest we should perish with the wicked world. 2. Note here the happy end of all true conversion unto God. There was never yet any of God's people, in any age, which did prostrate themselves in a public fast, in manner as is before prescribed, keeping Gods holy ordinance, affected towards God, and cast down at his feet, to ask mercy, but the Lord hath been infinitely more jealous towards them, and more affected to show mercy. Yea, we be well assured his love ever went before their love, and his jealousy before their jealousy, and he hath ever repent before they have repent, Ver. 13. as is before showed. Conclusion. The Lord hath never failed to give his people, thus truly humbled, even their hearts desire. joshua and his people being greatly discouraged by the loss of some part of their army, Josh. 7. after they fasted, they were strengthened, and comfortably encouraged again to proceed, as the Lord commanded them. 1. Sam. 7. Samuel and his people were greatly afflicted by the Philistines, after their fast, they put their enemies to an exceeding shame. The Israelites in the days of the judges, after their fasting, judg. 20. weeping and mourning, they beat down the pride of the Beniamites as they desired. jehosaphat after his fast, 2. Chro. 20. fought against the Amorites and Moabites, and lost not one of his men: for that godless multitude of profane pagans was utterly destroyed one of another. Hester and the jews after their fast, had great prosperity, peace, and comfort: Hester. 4.5.6. for Haman their enemy was destroyed, and so God's people were delivered from their enemies, and enjoyed great liberty in that land. Nehemias and Ezra, after their fast, Nehe. 9.10.11.12. were encouraged and comforted in the obedience of the people, the city and temple were re-edified, Ezra. 8. & 9 cap. & 10. Dan. cap. 9 & 10. & the Church of God prospered. Daniel after his fasting, received notable revelations concerning the deliverance of the Church, and the coming of the Messiah. The Christians at Antioch after their fast, were greatly confirmed. The Gospel had a more free passage, for God provided and prepared Paul, and Barnabas, two notable organs and instruments, to communicate and preach the same unto the Gentiles. Finally, to come unto ourselves, we have had 3. or 4. general fasts published by the governors, but performed in great weakness in the best assemblies of our land. The first was in a very special manner commanded by the Queen's Majesty, in the beginning of her most happy reign over us. The cause was the pestilence: Anno. 1563. The Lord heard his people, & they were mercifully delivered. When the bloody Spaniards would have devoured us, some charge there was for public humiliation: In some few assemblies Gods people were humbled, Anno. 1588. and cried mightily unto the Lord. There followed a most memorable & miraculous deliverance never to be forgotten in our land. Again, the Lord smote us with the pestilence, Anno. 1593. and many thousands were consumed. Some few were humbled and mourned, the rage of the pestilence ceased in those months and time of the year, August and September. when (by long observation it is known) that this contagious and venomous sickness doth most destroy and gather strength, in all parts of the world. Let us conclude, that because we have with the old Church the same God, immutable, full of jealousy, love, and bowels of mercy, Rom. 3.32. and seeing that he hath vouchsafed to communicate unto us his own son and holy Gospel, that covenant of grace and mercy: we may be well assured that what calamities and miseries so ever light upon us for our sins, famine, wars, pestilence, or any other the Lords gentle corrections: if we follow and obey this the Lords holy ordinance in our unfeigned humiliation, we shall receive a happy end, a release and freedom from our crosses, so far as shall be expedient for us in this life: and in the next the blessed end of our faith, the everlasting salvation of our souls, by and with jesus Christ, the author and finisher of our faith, to whom with the father and most holy spirit, be all praise, honour, glory, power, and principality for ever and ever, Amen. The fift question of the abuse of fasting. Coloss. 2. vers. 20.21.22.23. 20 Wherefore if ye be dead with Christ from the ordinances of the World, why, as though ye lived in the world, are ye burdened with traditions? 21 As eat * touch not. not, taste not, handle not: 22 Which all perish with the using, and are after the commandments and doctrines of men. 23 Which things have indeed a show of wisdom, in will-worship and humbleness of mind, and in not sparing the body: neither have they it in estimation to satisfy the flesh. Nihil tam periculose depravat bonum, etc. Chrysost. There is nothing doth so dangerously deprave or corrupt a good thing as hypocrisy, or evil dissembled and cloaked under show of holiness: when that which is evil is not known, it is not avoided. IN the second part of this chapter the Apostle disputeth against 3. kinds of corruptions, which in his time crept into the Church of God. The first kind was the mixture of philosophical discourses, or vain, deceitful and unprofitable philosophy, with the pure word of God, vers. 8. The second was the mixture of the legal and levitical ceremonies with the Gospel, vers. 16.17.18.19. The third evil, was a manifest superstition bred and brought into the Church by the traditions and doctrines of men, ver. 20.21.22.23. placing of holiness, devotion, remission of sins, and the worship of God in certain kinds of meat, in fasting, abstinence, etc. Against this superstition and abuse of fasting, he warneth us by three arguments. 1. Such as be freed from the ceremonies of God's law, ought not to bear the burden of men's vain ceremonies: Ver. 20. but you are freed from them by Christ in his Gospel: therefore much more from the unprofitable ceremonies of men. 2. For declaration of the proposition, he giveth us some sight of their superstitious traditions, and opinions in their own words: first, eat not: Ver. 21. secondly, taste not: thirdly, handle not. The second reason is this: The kingdom of Christ is spiritual, Ver. 22. and doth not consist in things which perish: but meats and drinks do perish with the using. Therefore his kingdom, his worship and service doth not consist in these things. The third argument: We must place no religion nor worship of God in observation of men's traditions, nor in will-worship: but these be mere vain traditions, sown by Satan in the brains and minds of men. Therefore avoid them. Object. But these men which teach and practise this fasting & abstinence, are wise, just, holy, devout, & religious men, not sparing their own flesh, for the mortification of their corruptions, for pleasing of God, etc. Ver. 23. Ans. First, they have but a show of wisdom, and but a shadow of the sound knowledge of God. Secondly, their worship is but a will-worship, which God abhors. Thirdly, God regards not this beating of the flesh, no, nor the cutting or lancing of it, 1. King. 18. 1. Thes. 4.4 as wizards do, but willeth us to keep our vessels in holiness and honour, and to humble the soul, the mind, the heart and spirit before him in a sound knowledge of his word and will, in faith, and repentance, etc. We see then the Apostle here speaketh against traditions of men, concerning differences of meats: for even in those days the devil endeavoured to thrust into the Church certain decrees concerning meats and fasting, under pretence and colour of humility, justice, wisdom, great holiness and devotion. 1. Under colour of wisdom and holiness, etc. they decreed to keep certain set fasts, on certain days appointed. 2. This fast consisted in abstinence from certain meats which they commanded no man should eat, taste, etc. 3. They accounted this fast a special work to serve and please God, being yet but their own will-worship, never prescribed of God. 4. They taught men to hold it a matter of great holiness, to defraud the body of the honour and refreshing due thereunto. The superstition of the 1.2. and 3. age came from one spirit of error, and differ little, but that in corruption, the 2. doth exceed the first, & the 3. far surpass them both. So then these words serve to admonish us against the superstitious fasts of all ages: albeit this Scripture was written principally against the Pharisees and Essees, blind adversaries to the truth and the pure worship of God in the days of the Apostles. The abuse of fasting in the days of the Prophets. THe opinions which deprave and corrupt all this exercise, and deprive us of all good by it, 1. Opus operatum. 2. 3. 4. 5. 6. are these and the like: to esteem highly of the work done: 2. to account it a work meritorious: a special worship acceptable unto God: a cause of righteousness: a cause of pardon of sins: a satisfaction for the quick and the dead. We may not doubt but some of these opinions infected the false worshippers, hypocrites, and unbelievers of all ages. The 1. generation of hypocrites. Gen. 4. Cain thought his sacrifice and service as worthy of acceptation as Abel's: scornful Ishmael as good, as religious isaack's: profane Esau's, as holy jacobs. For unbelievers are so blind, But there is no access to God nor pleasing of him in any work without faith in Christ. Heb. 11.6. that they judge the work to be accepted, for the very works sake. Therefore can they dream of no justice, but of that of works: or of a mixed kind of justice lately invented in the days of Antichrist, as hereafter shall appear. That age of the Prophets was corrupted not a little with this leaven of superstition, as may appear by the often complaints and cries of the Prophets. Superstitious fasts in this time. Esay. 58. The Lord commandeth Esay to cry aloud against the superstitious fasts of his time, and so he doth, leaving to all posterities a record of the same. First he saith unto them, that they have a show of wisdom (as the Apostle speaketh) and of devotion: for they seem to seek God early. They seem to be righteous and to do righteously. They seem to draw near to God, as desirous to learn his laws, but they renounce his statutes, vers. 2. Secondly, he accuseth them of flat superstition, by testimony of their own words: Wherefore have we fasted and thou seest it not? Here appears the sour leaven of that opinion, that fasting was an acceptable work, and might alone commend a man with God. vers. 3. Thirdly, that they thought this work meritorious: For thus spoke the blind people: We have punished ourselves, (meaning with abstinence) and thou regardest it not: we receive no good by it. These words very fitly agree with that the Apostle speaketh: Coloss. 2.23. They spare not the body, neither have they it in any estimation: because they deem fasting to be a matter of great devotion, and a work greatly pleasing unto God. Fourthly, he addeth by the way of answer to these blind hypocrites, that albeit they hang down the head like a bull rush shaken with a tempest, a whole day at the least, yet so long as they be empty of grace and goodness, faith and repentance, justice and mercy and care o● the sabboth's, their fasting and emptiness can nothing please God. The Prophet Zachary briefly noteth the same opinions and corruptions of fasting in his time: chap. 7. and 8. Zach. 7.3. & 8. The jews than had their solemn set fasts certain days and months of the year: the fast of the fourth month, the fast of the fift month, the fast of the seventh month, and the fast of the tenth month. The occasion of these fasts: First, the misery of the jews began when jerusalem was first besieged by the King of Babylon, in the 9 year of Zedekiah, the tenth month, the tenth day of the month. jere. 52.4.5. For this cause a general fast was kept in all the land this day, and month. Their second calamity was in the 11. year of Zedekiah, in the fourth month, the ninth day of the month, for the famine was then sore in the city, the city broken up, the King taken, etc. jer. 52.6.12. This was the occasion of the fast of the fourth month. Their third calamity and misery was in the 5. month, the tenth day of the month, the miserable desolation and destruction of the temple, king's palace, and the city, the Babylonians consumed and defaced all their best buildings and palaces with fire: The house of the Lord, the king's house, and all the great houses burnt he with fire. jere. 52.13. This was the cause of the third general fast of the 5. month. The fourth and last calamity the Scriptures have recorded, was the bloody conspiracy and death of Gedaliah, a good man, whom the King of Babylon had left as chief governor, and overseer of all the jews which were left in jewry, 2. Kin. 25.22. to dress the vines and to till the land. jere. 52.15. for Ishmael one of the king's seed having escaped the Babylonians, in great indignation, envy, malice, and pride of heart, with certain princes conspired his death, and slew him with many jews the same time. 2. King. 25.25. jere. 41.1. This evil was committed the 7. month. jere. 41. vers. 1. 2. King. 25. vers. 25. And for this cause all the jews then fasted & mourned in like manner. These fasts then of the 4.5.7. and 10. months had good beginnings, and were kept for good causes, to avoid present calamities, and to prevent by prayer the like future mischiefs. Now than it followeth that we consider how these became superstitious and vain. Superstitious fasts in Zachacarias' time. 1 fast acceptable for the work sake. First, they thought the very work of fasting to be a service very acceptable unto God: and therefore they continued these fasts all the days of their captivity in those four months yearly, till 70. years were expired, Zachary 7.5. * Ne existimes inediam ad vesperam usque ad salutem nobis sufficere, nam notum est quod perversis judaeis dicit dominus. Zach 7. Chryso. hom. 3. in gen. Binding consciences to set fasts: yet Bellar. the sophistical jesuit saith, the holy Ghost here commendeth the jews for these fasts. Tom. 3. page. 1412. 3. The jews thought their set fasts a special part of God's worship. 4. Will worship. 2. Thes. 2.11.12.1. Tim. 2.1.2. Secondly, they bind men's consciences by laws and decrees to do this, otherwise that observation would have died before 70. years had passed. Thirdly, when they returned from the captivity, some more wise and religious rejected these fasts: some more superstitious than wise, would retain them still as a special part of God's worship: therefore the resolution of this doubt is demanded of the priests and prophets: Should I weep in the fift month, etc. and separate myself as I have done these many years? Fourthly, the Lord answereth by his prophet Zachary: that their fasts were not according to his will, they were but a part of their own will-worship. Did ye fast unto me? vers. 5. or do I approve it? Fiftly, he warneth them to give diligent heed to his holy word spoken and written by his prophets, and so to learn not to abuse fasting in a counterfeit and feigned devotion, chap. 7. vers. 5. Sixtly, he teacheth them to know the times: and that now seeing God hath given them such a happy deliverance, it is a time to feast and not to fast, a time to offer up unto God the sacrifice of praise and thanksgiving in joy and gladness, chap 8. vers. 19 Seventhly, and lastly, he warneth them again to avoid superstition, errors, and all false worship, that they love the truth of God, and endeavour to live in godly peace and honesty. And thus far of the abuse of fasting in the first age: the second generation followeth. The abuse of fasting in the days of Christ: or the second generation of hypocrites. IN the next age which followed from the Prophets to Christ, superstition so grew and prevailed, The prince of darkness did then sow the seed of superstition. that when Christ came, this exercise of fasting was not only perverted, but also the whole worship of God in a manner everted. For this second generation did far exceed the former ages in all superstition: and this shall sufficiently appear, if we confer with the Scriptures but two jewish writers, Philo and joseph, 1 Binding consciences to set fasts. Luk. 18.14. both jews of the best name and credit. First then the Scriptures they speak much of the pride, ambition, and hypocrisy of the Pharisees: for these blind guides bound consciences to the traditions of men, and taught openly and professed the doctrine of merits, commanding set fasts the second and fift day of the week, as a special worship and service of God. When they fasted (Christ saith) they looked sour, 2. Pharisaical pride in fasting. Math. 6.16.17.18. 3. Traditions of men Math. 15.6.9. & 9 cap. 14.4. Fasting meritorious. 5. A special worship. 6 Cause of justification & of pardon of sins. 7. Binding consciences. 8. Legal differences of meats commanded. that it might appear unto men that they fasted: this was pride and hypocrisy. Again, when they fasted they disfigured their faces, to be seen and known of men, that they were very regular and precise observers, of all the rites, ceremonies, and traditions of their father's concerning fasting. And again, these blind guides count this work a principal part of God's worship and service greatly accepted and desired of God: Luk. 18.11. O God, I thank thee that I am not as other men are, etc. I fast twice in the week: a cause of pardon of sins and justification: for it is added, that the Publican went to his house justified, and not the Pharisie for all his fasting. This superstitious generation continued disquieting the Church in the days of the Apostles, binding consciences to the legal ceremonies concerning meats, as appeareth by Paul's disputations of this argument often, Rom. 14. Acts 15.29. Titus 1.15.16. 1. Cor. 10.25. But to thrust out of the Church door these opinions concerning meats, he teacheth and warneth the Corinth's, and all men in these words: Whatsoever is sold in the shambles, eat, and ask no question for conscience sake, ver. 27. Again, Whatsoever is set before you eat, and ask no question for conscience sake. Rhemist. Annotat. Object. But the Baptist kept his fasting days, and his disciples followed him in like manner. Ans. First, it is not said, Matth. 9.14. that john himself fasted as the Phrisees did, but some of john's hearers so fasted. Secondly, Christ gives the Pharisees and disciples of john no countenance nor sign of like of their set fasts, but rather of dislike. Thirdly, john did use an austere and strict kind of life and diet, wherein he was very abstinent continually, Matth. 3.4. Fourthly, Christ followeth not john's austerity, lest any should ascribe any holiness or religion to these things: therefore these superstitious enemies blasphemed often, calling him a glutton, a drunkard, a pot companion, etc. The jews had yet in those days a more insolent and blind generation of sectaries, which for their great holiness, Math. 9.11. a Philo. To. 2. page. 1181. This Philo lived much about the Apostles time and wrote many books, a man very learned & eloquent. Euseb. lib. 2. cap. 16.17. Liber. impres. Basil. Anno 1558. Coll. 2. were called Essaei, as writeth Philo the jew in his treatise, De vita contemplate. Sive supplicum virtutibus. These men would as far surpass all the jews in devotion and holiness, as the Carthusian Monks all the popish sects of their time. They kept very strictly certain decrees of their own invention concerning meats and fasting, under pretence of great wisdom, humility, holiness, and devotion. Secondly, their fast consisted in abstinence from certain meats, which they forbade any to eat, taste, or handle. Thirdly, this fast they accounted a special worship and service unto God, being yet but their own mere will-worship, never prescribed of God. Fourthly, they taught it to be a matter of great holiness, to defraud the body 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 shall well appear together with their superstition, 1. Phil. Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if we do confer but a little Philo and joseph's words and phrases with that text of holy scripture. First, then Philo the jew in the aforenamed treatise, writing of the Essees, saith, Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the love of wisdom, they tasted nothing, some three days, 2. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some very little in six days: This speaks our Apostle also, They have indeed a show of wisdom in not sparing the body. 2. Where Philo saith that they neglected such necessary duties as did concern their bodies: the Apostle saith also, that they had no regard, to spare their bodies, because they would seem only to care for their souls, for so Philo speaketh, 3. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Tom. 2. Pag. 1216. Curandaeque animae per totam vitam dediti. 3. Philo saith they would be called b Pag 1228 Therapeutae, Therapeutridesque, devout worshippers of God, because they thought their manner of life, a holy worship and special service unto God. This the Apostle also granteth, 4. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it was a worship, but it was only a will-worship. 4. Where Philo saith they would be called * The title of the book is de supplicum virtutibus. suppliants, c Page. 1199. as ever prostrate in supplication and prayer: the Apostle also notes it for one special mark of that sect, 5. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplando percipere valeant. Tom. 2. p. 1212 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they made a great show, in devotion, of humbleness of mind. 5. Again, the jew saith they spoke much of their traditions of wisdom: and again (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 meats. 6. Phil. Hath a verb comp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Philo saith, Mensa eorum pura est à cruentis dapibus: Their table is clean and free from bloody meats: meaning they abstain from flesh meats: and Vix e Pa 1205. P. The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sexto die degustant cibum necessarium: they taste little of necessary food in 6. days. And for their diet when they meet he saith, Pro cibo panis apponitur, bread is their meat: f Pa. 1213. sal pro opsonio: Much like these were the monks of Egypt. Euseb. lib. 2. cap. 17 and the popish monks their Children: duplo magis filii 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 jud. lib. 2. cap. 7. Tom. 2. p. 1211. 9 jewish votaries. 10. No ointments say these blind sectaries: Anoint thyself when thou fastest saith Christ. joseph. de bell. jud. lib. 2. cap. 7. Their dish-meate is but salt: Et pro condimento hysopus in delicatorum gratiam: And if any fed more delicately, he had hyssop for his sauce. They thought wine to be a very poison to their souls, etc. and therefore they call it, Pharmacum dementiae, a poison to cause frenzy or madness. 7. Philo highly commendeth their theories and deep speculation in great mysteries: he calleth them the citizens of heaven ever present with God the father and creator of all things: the Apostle saith, vers. 18. They do advance themselves into those things which they never saw, rashly puffed up with fleshly mind. 8. joseph saith they spoke much of certain Angels, revelations, etc. the Apostle speaketh something to this purpose: vers. 18. Let no man at his pleasure bear rule over you, by humbleness of mind and worshipping of Angels, etc. 9 These blind sectaries were votaries renouncing the honourable state of marriage: saith joseph, and they had their Therapeutrides, their Nuns, saith Philo, anus pleraeque, sed virgines non coactae castitatis: They were for the most part old, yet virgins, which did vow chastity not of constraint, as the sacrificing dames among the Greeks, (saith he) but vowing continency voluntarily for the love of wisdom. 10. Lastly, to signify what little care they had of their bodies: as not having it in any estimation: They could not abide ointments and washings, saith joseph, Probro ducunt oleum, et siquis velinuitus unctus * Fuerit, munditijs corpus ab sterget, quoniam squalorem decorem putant, dummodo semper in vest sint candida. The blind Essees how unsavoury they were because they would not spare their bodies as Paul speaketh. 2. Thes. 3.1. fuerit, etc. They thought any sweet oil or ointment to be a matter of great reproach and shame unto them, and if any were anointed against his will, he would purge himself carefully, for all uncleanness is great comeliness with them, so long always as their upper garment be white. And so much of this blind sect, and the abuse of fasting in this age, the third generation followeth. 3. The abuse of fasting, in the days of Antichrist, or the third generation of hypocrites. THe gospel of Christ, as in the life of the Apostles, so also after their death prevailed mightily, and was greatly glorified among the Gentiles: such was the power and grace of jesus Christ working by it (as * Lib. contra judaeos. A good argument as Tertull. well noteth against the jews. reve. 9.2. About Gregor. 7. time. Tertullian writeth) in most parts of the world. And yet not long after this time, ambition, pride, corruption of doctrine, superstition and hypocrisy began to creep again into the Church of God. The first 6. hundredth years, (as the stories of the Church do testify) Satan's instruments strove mightily to infect the Church with superstition and heresies, but the servants of Christ, as faithful watchmen over his flock, in continual wars kept out this enemy, so as the state of the Church, and the worship of God continued a long time as tolerable, though not so beautiful as at the first. But when the bottomless pit was opened, and that antichrist did appear in his colours, than God's worship was not only deformed, but also utterly defaced, and abominable superstition set up in the place of true religion. The blind guides and instruments of Satan, in this work were the popish schoolmen, 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, wherein the mystery of iniquity began to work effectually, because men did love darkness more than light: let us consider in their own words and writings, their doctrine of fasting, which they have not only by books commended, but also by strong laws commanded: and we shall see that the popish fast hath no more affinity with the religious fast before described by God's word and spirit, 2. Cor. 6. Fasting no cause of pardon of sins, or justification then light with darkness, or Christ with Beliall. August. Epist. 86. I do not judge fasting to be a means to obtain the righteousness of faith, or the righteousness which faith * Supply in Christ. obtaineth, that righteousness (I say) wherein consisteth the beauty of the kings daughter, which is all glorious within, etc. The Romish fast, described and taught by schoolmen, commanded by popish laws, and practised in the Pope's dominions: is this which followeth Popish description of fasting. FIrst, than their most detestable fast is thus described, their own very words are these: jeiunium 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 meat or diet, according to the institution or b 2. Error. doctrine of the Church, the times c 3. Error. appointed, under pain of d. 4. Error, more dangerous. mortal sin, to make e 1. Blasphemy satisfaction for sins, and to merit f 2. Blasphe. the grace of God, and g 3. Blasphe. Alexander ab Hales. Fasting a satisfaction for sin. Fasting to purchase heaven. johannes Bellethi rationale divinor. office Fasting a satisfaction. life everlasting. Most detestable and intolerable blasphemies against jesus Christ. And that this is their Catholic profession of fasting, may appear by another great clerk of the same school: jeiunium est abstinentia à cibo & potu, secundum formam ecclesiae, intuitu satisfaciendi pro peccato, & acquirendi vitam aeternam: Fasting is an abstinence from meat and drink, according to the custom of the Church, with intention of satisfaction for sin, and to purchase life everlasting. A third man of this sect saith thus: jeiunium est communis omnium membrorum satisfactio, ut singula membra satisfaciant pro peccatis quae admiserunt, ut scilicet peccavit, ieiunet, ac sufficit: that is, Fasting is a common satisfaction of all the members, or parts of the body, that every of the members may satisfy for the sins they have 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. book, chap. 7. Num. 1. And that they stick fast to this day, notwithstanding the clear sunne-shining light of the Gospel in the same mire and puddles of superstition, Bellarmin lib. de jeiunio. appears by a late upstart champion of the Romish strumpet, who writes a whole tractate in defence of this most detestable and erroneous will-worship and corruption of fasting. His description is but short: jeiunium est-abstinentia cibi, Tom. 3. page. 1383. secundum ecclesiae regulam assumpta: Fasting is an abstinence from meat, according to the rule and instruction of the Church. Yet addeth he in his chapters following, all the former titles and commendations of fasting, fight with great courage, for differences of meats, and abstinence from flesh in the fasting day, chap. 5. for laws to bind consciences to certain meats and set fasts, chap. 6. 7. striving to prove this work to be a high and divine service acceptable unto God, Blasphemy. jeiunium autem ad meritum acquirendum, vel ad satisfaciendum pro peccatis in scriptures non solum non reprehendi, sed etiam probari et laudari multis testimonijs et exemplis etc. yea (saith he) utile ad satisfaciendum Deo, profitable to make satisfaction unto God, pag. 1433. and meritorious, pag. 1431. a means to satisfy for sins, and so to purchase heaven, pag. 1441. We have seen before what the true fast is, and how sharply the spirit of grace reproveth the blind jews in the days of the Prophets, and the proud Pharisees and Essees in the days of Christ, for these opinions, wherein the pope's schoolmen their brood and offspring, far surpass them in superstition, yet dares this impudent jesuite 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 Bellarmine's fathers and elder brethren have set him forth in colours. Here remember Cyprians counsel: Non videndum quid aliqui ante nos fecerint, sed quid ille qui ante omnes est faciendum mandavit: We must not regard what some have done before us, but what he, who is before all men, hath commanded to be done. 1. Their greatest care and charge is for choice and differences of meats: and here they make strong laws to bind consciences to abstain from flesh-meates their fasting days. 2. Arguments for differences of meats: In all ages the Church had some meats allowed, and some disallowed and forbidden of God. In paradise the tree of knowledge of good and evil was forbidden: Note the leaden arguments of these blind hypocrites. before the flood flesh was forbidden: under Moses divers kinds of meats are forbidden: therefore under the Gospel, etc. See August. contra Faust. lib. 32. ca 13. Apostolos praecepisse, etc. The Apostles commanded to abstain from blood, etc. Quis iam hoc christianus observat? What Christian observes that this day? and if some few do fear to touch such things, they are mocked of the rest. 3. Against flesh-meat: this is not to be eaten, because the earth for Adam's sin was accursed: but the waters he did not curse, because by the * Non maledixit a ●uis quoniam per aquam baptismi futura erat remissio peccatorum. Duran. lib 6. cap. 7. de 4. feria & jeiunio. Num. 22. Alexander. Idem. water of baptism should come the remission of sins. 4. Men are not, say they, so to regard in fasting the quantity as the quality of meats, forbidden by the Church: and therefore it is a greater sin, the fasting day to taste a little morsel of flesh, then to devour a great deal of fish. 5. Manifest excess in quantity, diminisheth the merit of fast, but doth not break their fast: for, say they, the Church hath not determined how much to take, so that we abstain from flesh. 6. Another, differing not much in words, saith: If any feed more daintily, or greedily of fish, we think not that therefore he hath broken his fast, albeit in excess we believe he sins venially. 7. Again they say, drinking of wine will not hinder fasting: so that men drink not till they be drunken, saith Durandus: and Alexander thinks wine very * Wines work far more speedily and effectually, and fill the veins sooner than any meat. Fernel. method medic. lib. 1. ca 20. Innocentius. Durand. lib. 6. de 4. feria. cap. 7. num 22. Vinum in jeiunio sic bibere permittitur, ut ebrietatem omnino fugiamus Petrus de palude. needful the fasting day, because of fish: and to feed on some figs will not hinder fasting, saith another, but we must not preach these things. 8. They appoint their times for fasting, binding men to keep the fasts appointed under pain of damnation: Bernardinus O quot ad inferum demerguntur, quia non ieiunant: O how many are plunged in hell, because they fast not. And another saith, It is deadly * Comedere ante horam comedendi, & ante missan in ieiunijs statutis mortale peccatum esse sacri Canon's affiomant. Durand. lib. 6. de ieiunijs cap. 7. num. 15. sin not to keep the set fasts. But voluntary fasts be works of supererogation, & in these to eat something before Mass, is but a venial sin. ibid. 9 We must fast (say they) the Lenten fasts, the spring time of the year, because Adam fell in the spring time, and because they think all men are most subject (as they are) to their carnal lusts, this time of the year. 10. We must fast, say these blind guides, in Lent forty days: first, because it is the * But 36. days is the tenth part, and therefore here they dispute much, but that Durand. hath found this. A. ecclesia non cunravit de minutijs, quamuis sit parum plus vel minus lib. 6. cap. 32. num. 1. Alexander. Thomas. Bernandi. Durand. ibid. numb, 2. The impudency of Satan in this blind age. Durand. ibid. tenth part of the year: secondly, because of the four disordered affections against the Decalogue, and four times ten make forty: Thirdly, the Lenten fast is for the general pardon of sins, like the jubilee: for the number of 50. is made of 40. by addition of 10. Fourthly, our flesh doth consist of four elements: we fight against the flesh with the 10. commandments: and four times ten make forty: therefore the Lenten fast is 40. days. Fiftly, for that God rained in the deluge 40. days and 40. nights. Sixtly, for that the Ninivites had 40. days to repent. Seventhly, for that the jews were in the wilderness 40. years. And Durandus addeth: Per quadraginta mansiones, and by 40. stations, or standing places came to the land of promise, lib. 6. cap. 32. Numb. 1. Eightly, for that Elias came in 40. days to the mount of God. Ninthly, Christ's ascension was not, till 40. days after his resurrection were passed. Tenthly, Quia Dominus venit ad nos, etc. Because Christ came unto us by 42. generations. Dominus suo quadragenario, etc. Christ doth descend unto us in this number of 40. (because Matthew hath 42. generations) that we might ascend unto him in the same number. eleventhly, perveniamus ad requiem, that we may follow Christ to the everlasting rest: for he, after that he had conversed with his disciples 40. days, ten days after did he ascend up to heaven, and sent them the holy Ghost. Duran l. ibid. Twelfthly, for that thus fasted Moses, Elias, and Christ, Et hoc pro institutione & exemplo: And this for instruction and example, Alexander insumma de jeiunio. or imitation. 11. We fast (say they) that we may satisfy the breach of the Decalogue. Blasphemy. 12. The fast of the four times, are for the sins committed in the four parts of the year. Blasphemy. 13. A little fast doth satisfy for that sin which deserveth an exceeding great punishment. Blasphemy. 14. Fast was appointed that thereby we might merit a perfect reconciliation with God. Blasphemy. 15. A voluntary fast kept in love, meriteth eternal life. 16. Fasting for the dead, a work to help and deliver souls out of * Gratian. 14.2. cap. anima verba Grego. purgatorio eximuntur animae aut precibus aut jeiunio cognitorum. Ex Burchardo wermaciens Episcopo circa annum. 1020. purgatory. 17. Wilful murder must make satisfaction by 40. days fast, and seven years penance. 18. He that killeth a man ignorantly or by chance, must fast 40. days, and bear five years penance. 19 He that maimeth any man, is bound to fast 40. days. 20. Perjured men satisfy by four years fast, & seven years penance. 21. Sacrilege 120. days fast, and 7. years penance. 22. Adultery, if but one of the persons were married, hath 40. days fast, and seven years penance: but both married, 80. days fast, and 14. years penance. 23. Rape must make satisfaction with 40. days fast, and 7. years penance. 24. Fornication with Nuns, 40. days fast, and 7. years penance. 25. For the breach of fasts appointed by the Church, penance was enjoined 20. or 40. days. 26. Slander and railing must have 7. days fast. And thus far of this rotten and unsavoury superstition, wherein Antichrist we see doth more blaspheme and dishonour jesus Christ, according to his name, 2. Thes. 2. than all former ages. Tertullian. Quod primum verum, adulterinum quod posterius. Truth hath the first place, and is most ancient, error and corruption come after. Cyprian. Sicut in aquae ductibus, Note this similitude. quando in remotioribus canalibus aqua turbida velfaeculenta apparet, etc. Like as in water conduits, when the water is troubled and unclean in the furthest pipes, we then search the pipes next the spring head, and at the last we come to the spring itself: So in ecclesiastical controversies, we must have our recourse to the testimonies of the ancient, or primitive Church, but specially to the * That is to the holy scriptures. springs of the city of God. August. de morib. Manichaeorum, cap. 13. Si quis existat ita homo parcus, etc. If any man be so sparing and so frugal, that to moderate his belly and his throat, he will not feed twice in one day, and this man in supper hath set before him a salet of herbs, with some fat bacon, the salet but a little tempered with the fatness of the bacon, he taketh so much of this as will serve to slake hunger, and cooleth his thirst, for healths sake with two or three cups of pure wine. An other on the other side, will taste no flesh, no wine, but feeds cheerfully about the ninth hour upon curious and strange fruits, variety of dishes well spised, and when nights comes on, he sups with like dishes, he drinks bastard or mixed wine, and syrups much like wine, more pleasant than wine, & drinks of these, not to quench thirst, but what his lust desireth, and thus feedeth he on delicates with great delight and liberty. Now which of these two think ye, in respect of meats and drinks liveth more abstinent? I trust you be not so blind but that you will prefer him which fed on a little bacon and wine, before this foul paunch or belly god. So truth requires to confess, and yet your ignorance speaks far otherwise. Socrates lib. 5. cap. 22, and of lent fast. Qui in eadem fide consentiunt. Such as agree in one faith disagree in rites and ceremonies: So the fasts before Easter are kept otherwise of some after one manner, Anno. 440. and of some after another. For at Rome they fast 3. weeks before Easter, the Sabbath and Lords day excepted. But in Greece, Illyricum, and in Alexandria, they keep this fast six weeks, and call it their quadragesima, or forty days fast. And others also begin to fast 7. weeks before the feast, and albeit they fast but 15. days, and at certain times, yet they also call this time their * Or their lent time quadragesima: it is strange that so varying in weeks and days, yet they all agree to retain one name for this time. They differ also (saith he) about meats, for some abstain from all creatures that have life: And some feed on fish only: Sensible things. others eat both fish and foul: and some feed on eggs and small fowls or berries. Some eat dry bread only: and some eat not that. And there are others which having fasted till the ninth hour, indifferently receive any kind of food, etc. And because no man for this matter can show any scripture or law * Note. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. written, it is manifest that the Apostles have left every man to follow his own choice and judgement in this matter without fear or constraint. So Sozomen. lib. 7. cap. 16. Sic comedas, ut statim post cibum possis legere, orare, psallere: So eat, that thou mayst immediately after meat be fit to read, pray, and sing. Hieronim. FINIS. AN EXPOSITION OF THE FIRST AND SECOND CHAPTER OF JOB. Containing some observations and meditations, very comfortable against all the crosses and afflictions of this present life. Whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the Scriptures, might hold fast that hope. Rom. 15.4. Be not slothful but followers of them, which through faith and patience inherit the promises. Hebr. 6.12. Ye have heard of the patience of job, and have known the end the Lord made, for the Lord is very pitiful and merciful. james 5.11. LONDON Printed by Widow Orwin, for William Young, and are to be sold at his shop at the sign of the white Horse, near the great North-door of Paul's Church. 1596. To the right virtuous and godly Gentlewoman, Mistress A. St. THE history of Job is a treasure inestimable, to teach us the doctrine of God's fatherly care and providence, to prepare us with patience to bear all the afflictions of this present life. 1. Part. The first part of this book hath three chapters, wherein we be taught what Job was, how sathan was let lose against him, Cap. 1. with what courage and constancy he bore the cross, Cap. 2. till Christ left him to see his corruption and frailty. Cap. 3. The second part is continued from the end of the third chapter, to the beginning of the 32. chapter, containing a very notable disputation and conference between Job and his friends: 2. Part. where first from the third to the fifteenth chapter, they admonish him to repent, 1. Branch from the 3. to the 15. chap. and so to prepare himself for death, assuring him, because of this strange calamity, that he must be, not only stained and spotted with some light crimes, The error of jobes' friends Eliphas. Zophar. Bildad. but also foully infected and poisoned with great and grievous sins, and with hypocrisy. Job answereth their several speeches, tormented in body, perplexed & greatly grieved in mind, yet striving mightily to avoid their unjust accusations against him. Secondly, 2. Branch. they reply sharply upon his first answers, from the 15. chapter to the 22. and he answereth them again with greater boldness and courage then before. 3. Branch. Thirdly, they begin a second reply, and here Eliphas and Bildad only spoke, the third man fainted and spoke no more, for that job was invincible persisting in his apology and defence of his faith and upright conversation. This last branch is continued to the 32. chapter, 3. Part. where gins the third part of this book: Elihu. and here a fift speaker enters in with great gravity censuring both parts, jobs friends for want of judgement in their reproofs, and Job also for his over great boldness in justifying himself, and appealing to Gods high throne of justice. This speech also is continued from the 32. chap. to the 38. And there gins the fourth part of this book, 4. part. wherein the Lord himself speaketh. And whereas Elihu did bend himself most against job, sometimes perverting and wresting his very words, and sometimes repeating what he never spoke, very sparingly & lightly touching his adversaries: the Lord on the other side, graciously and fatherly reproveth his servant job, and sharply rebuketh all the rest, teaching them to know his power, wisdom, 5. part. providence, and justice by his works, chapter 38. 39 40. 41. then followeth the last part of this book, chapter 42. wherein is showed how Job repent: how God received him to grace, and restored him to a better state than he had before. Two special questions are handled in this book: the first is concerning the justice of God: Whether it standeth with his justice, that the wicked prosper, and the godly be afflicted in this present life. The second is, whether we may well judge of the faith, religion & profession of men, by their prosperity & adversity in this present life. These questions have bred occasion of great disputation, and grief unto the faithful of all ages, Psal. ●3. jere. 15. Hab. 1.13. and caused infidels to blaspheme, Mal. 2.17. and 3.15. These doubts are notably resolved and answered in this story: for the first, that we must not search into the strange judgements of God, but know as job teacheth us, chapter 24. 1. that all times appointed for prosperity and adversity, for good and evil, are hid with the Lord, and we must as Job doth, Cap. 39 36. 37. put our hand on our mouth, and adore his majesty in all his works and judgements, being well assured that his will is and must be ever unto us the only rule of justice, & that his hand & will governeth all the accidents, changes and chances of this present life. For the 2. the Lord teacheth us also, never to judge of the end, nor of the life passed of the faithful, by their present miseries: for it fareth with us in our spiritual combats with the flesh and the devil, as it doth with wrestlers in the world: for among them we shall see often, some one near cast down, and yet in the end gives his adversary the foil. So is it in the spiritual battle, God's children may seem cast down, when desperate speeches pass from them, as we see in David. Psalm. 77.10.22.1.2. and Jerem. 15.20. and * Qui escente ad tempus in ipso deitate, & sensibus carnis, in horendo illo judicio quod tum subibat, penitus occupatis, in illam petitionem eripuit. Christ himself crieth bitterly in the agonies of death, and yet in the end they tread down sathan under feet. Rom. 16.20. Wherhfore we must take heed how we censure these (as the manner of some is) for albeit sathan & the flesh rage and storm for a time, et God giveth his children in death itself, strength to triumph over them by Jesus Christ, albeit this is not so comfortably manifested at all times to our eyes in this present world. Secondly, we have here in Job a singular precedent and direction for the government of life: so far surpassing all other instructions, as the practice of a most divine and religious man of God, can excel the moral precepts of the best learned men on earth. Chap. 1. and 29. Thirdly, the Apostle Saint James doth highly commended jobs patience, chapter 5. And surely whosoever shall well consider his condition and place, his piety and religion, and so take a view of his most strange calamities, he shall see a man of invincible courage and constancy, and such a precedent for patience as could never be seen, I suppose on earth, excepting only in the son of God jesus Christ. Arguments to demonstrate this briefly are these. 1. Peter. 2.19.20. First, Saint Peter saith, If when ye do 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? If Job had been an evil man, or of that common sort of indifferent men, his patience had been commendable in such intolerable afflictions: but being a man most rare for all piety and sincerity, an unspotted servant of the Lord, one that gave himself no rest in any suspicion of sin, chapter 3. 26. his patience and courage must be the more admirable, in such extreme calamities. Secondly, Job was exceeding rich, chapter 1. 2. 3. and chapter 29. last verse, it were much if a poor man should so endure the heavy hand of God upon him, for poor men are more acquainted with the miseries of this life then the rich, or if being an upstart from beggary to some high pitch of dignity he could be content to be debased & brought to his low ebb again. But a man flowing in wealth, in great honour and estimation in the world continually, all his life time full of prosperity, to be thus cast down, all on a sudden: there must be in such a one, more than man's strength to hold him up, and to keep him from desperation. job stands with courage till they weaken his faith. If we desire to know what wrought this courage, constancy, and patience in Job, the Apostle answereth, 2. Cor 3.5. We are not sufficient of ourselves to think any thing: and again, I am able to do all things through the help of Christ, which strengtheneth me, Phillip. 4.13. There do conspire against Job as in a league; sathan, flesh, friends, wife, and all torment him, yet his courage was invincible, Chap. 3. till Christ left him a little to see his own frailty and corruptions, then seemeth he as quite broken for a time, as a man forlorn and forsaken of God. The last great plague I was greatly comforted with this book of God, and for that I judged then, as yet I do, that the evil Angels, sent from God, have a special hand and working in the pestilence, as in sundry other * Consider these places. Psal. 78.49.50. psal. 104 4. Luke. 13.16. Math. 17.15. Mar. 5.25. incurable diseases, and evils of this life, wars, famine, etc. For this cause then, desiring to comfort others with the same comforts, wherewith God comforted me, I collected these observations and meditations following. 2. Cor. 1.4. And now trusting that the Lord will give them some blessing for the use and comfort of his people, I have thought it good to annex them on this manner, as not impertinent, to the former treatise of fasting. The first part of this book, I have commended to a right Worshipful Gentleman, who loves the truth, and the protection of the truth. These two parts I recommend to you (good Mistress St.) nothing doubting of your favourable acceptation. I can no way requite your christian love. The most merciful father so fill you with spiritual comfort, as I desire to be comforted in my most need, and work in your heart the true sense and feeling of his sweet mercies by the holy Ghost, and open the eyes of your mind, yet more and more by faith to behold the unsearchable riches of his son Jesus Christ: Amen. Pray for me, the Lord Christ bless and keep you and all yours. Yours ever to use in the Lord Christ, Henry Holland. The first Chapter of Job. This chap● hath 4. ●cial parts. The first part is from the 1. verse to the 6. verse, and containeth a description and commendation of this holy man: teaching us 1. What his country was: the land of Us in Idumea. vers. 1. 2. What his name: job, vers. 1. 3. What his religion and piety: he was an upright man, and just man, one that feared God, and eschewed evil, vers. 1. 4. What children he had: they were 7. sons and three daughters. vers. 2. 5. What his possession was: very great. vers. 3. 6. What a careful and religious life, he and his children lived, vers. 4. 5. The second part is from the 6. verse. to the 12. verse, containing two branches: where is showed In the first place, how all the Angels good and evil, stand before the Lord to minister unto him, and to do him service, vers. 6. 7. In the second, how there past a speech between the Lord and Satan concerning job: where we are to note 1. How the Lord commendeth the religion and life of his servant job, vers. 8. 2. How Satan accuseth him with all his might, ver. 9 10. 11. The third part beginneth at the 12. verse, and endeth in the 19 verse, containing a commission granted by the Lord to Satan, against job, and the execution of it. 1. The commission is set down, vers. 12. 2. The execution followeth: wherein is showed how Satan afflicted job in 4. special calamities: 1. He robbeth him by thieves of all his oxen and asses, vers. 14. 15. 2. He destroyeth all his sheep with fire from heaven, vers. 16. 3. He stirreth up thieves against him to take away his camels, vers. 17. 4. He stirred up a tempest, which cast down the house where his children were feasting, and destroyed them all in one instant, vers. 18. 19 The fourth part is in the 3. last verses, showing how job overcame Satan in the first conflict: where consider of 1. jobs humiliation: where we note 1. His sorrow and grief, vers. 20. 2. His faith, patience, vers. 21. and hope, resting cheerfully upon God's promises. 2. His commendation: the holy Ghost commendeth him as a golden precedent for our imitation, vers. 22. In all this job sinned not, etc. vers. 22. An exposition of the first chapter of job. job. chap. 1. vers. 1. There was a man in the land of Us, called job, he was a * Heb. or unspotted or perfect. sound, and * Heb. or righteous. upright man, one that feared God and eschewed evil. This verse teacheth us generally these three points. 1. What his country was: the land of Vz. 2. What his name: job. 3. What special graces GOD gave him. 1. He was sound within, simple and single hearted. 2. Upright & just without in life and conversation. 3. He feared God. 4. He was careful and studious to avoid evil. THere was a man in the land of Vz. Sense. The first thing here to be known, what country this is, which is here called the region or the land of Vz. We find in the genealogies of the holy Scripture 3. men so named: one was Arams son, nephew to Noah, Gen. 10. vers. 23. A second was Nachors, Abraham's brother's son by Milchah, Gen. 22.21. The third of this name was of the posterity and kindred of Esau, The Idumeans dwelled between jewrie and Arabia. as we may see in his genealogy, Gen. 36. vers. 28. Now Esau and his posterity were inhabitants of Idumea, Malach. 1.3.4. This country was called Edom, of Esau the first * Gen. 36.9.31. He answered his name in his life. Gen. 25.30. father of all the Edomites, for the surname of Esau was Edom, earthly, bloody, red. This 3. Us, therefore of the posterity of Esau, we find his country to be Idumea, for the Edomites are said to dwell in the land of Us, Lament. 4.21. This Idumea bordered upon Arabia Felix, whence the Sabeans came, which by violence took away jobs oxen and asses. Cap. 1. ver. 21. job then was an Idumean, of the posterity of profane Esau, brother unto jacob, the sons of Isaac. When job lived. It is like by all good conjectures, that he lived about the time the Church of God was in Egypt. Doctrine. 1. The Edomites or people of Idumea, were ever most bitter enemies unto the Church and people of God, see Num. 20.14. Malach. 1.5.6. The prophet complaineth against their savage cruelty, Psalm. 137. Remember the children of Edom O Lord, It is most dangerous to live among idolaters unless he will say as they say and do as they do. Esay. 59 A greater commendation to be religious among the profane and irreligious than among the Godly, for here are no such occasions of evil. joh. 1.46. in the day of jerusalem, which said, raze it, raze it, to the foundation thereof. Here notwithstanding was this religious job borne, brought up, and had his continual habitation. We have at this day great wrestling within the Church, to keep faith and a good conscience: For truth faileth among us, and he that refraineth from evil maketh himself a prey: Wherefore how greatly is holy job to be commended, so godly among the most godless, so holy among the profane people of Idumea. We may say more justly than Nathaniel spoke of Nazareth, Can there any good thing come out of Nazareth? can there any Job come out of Jdumea? 2. The Church of God was not lodged only in abraham's and Isaac's family in their days, no nor yet in jacobs' family which followed, and was far greater. It is apparent in the story of Genesis, that the knowledge and fear of God, was not then quite worn away out of the posterity of cursed Cham, even in Egypt, and elsewhere thereabout, as appeareth in Pharaoh, Abimelech, and Melchisedeches story. They had some knowledge of God, and of the promised Messiah. But the Lord did more manifest himself, and his will unto Abraham, Isaac, and jacob, then to any other in these days, and God was better, and more purely worshipped in their families, then in any other part of the world in that age: job followed after them, and did inhabit an other region. The people of God therefore in his time were not separate from among the Gentiles. It is like that separation began at their departure and deliverance from Egypt: confer Exod. 12.48. Acts 13.17. for than he assembled them before him in the wilderness, and made his covenant solemnly with them, speaking in these words: Exod. 19.5. 1 Pet 2.9. Psal. 147. A peculiar people. If ye will hear my voice in deed, and keep my covenant, than ye shall be my chief treasure, above all people, though all the earth be mine, ye shallbe unto me also a kingdom of priests, and an holy nation, etc. 3. Ob. job came of Esau, whose posterity was accursed, a people saith the prophet, Mal. 1.3.4. with whom God is angry for ever. They were cut off from God's people, and cast out of the borders of Canaan into mount Seir: how then is this branch of that dead stock so blessed, and thus become a true member of the holy Church of God as here we see? Answ. Howsoever wicked and profane Esau was, yet is he not said to be cut off from the covenant of God, but from the birthright, It was and is more common for good parents to have bad children, then for evil parents to have good children. his heirs were not to enjoy the kingdom promised to Abraham, nor the promise made unto him in Isaac, concerning the Messiah. The Idumeans in jobs time were no more excluded from the covenant of grace in jesus Christ, than the rest of the nations round about them. And thus albeit God hated Esau, and in Malachies' time threatened to curse all his posterity for their grievous sins against God's people their natural brethren: yet the Lord, (that can make of sour sweet, and cause a fruitful branch to spring of a dry root) of his own free will, grace, and goodness, did stir up his servant job a chosen vessel to serve him, out of that godless and profane generation. His name was job. This name signifieth a man hated, an enemy, or a man full of sorrows, because God seemed to hate him as an enemy, howbeit he was highly in his favour, and greatly beloved of God. Doctrine. We see this story is no parable, nor feigned thing, but a true relation of things done indeed, for in parables we have no proper names, as here we see of job, Eliphas, Bildad, The story of job no feigned narration, or parable. Zophar, Elihu, his special friends which came to visit and comfort him. Again, jobs name is twice mentioned by Ezechiel, where the Lord compareth him for his excellent graces, with Noah and with Daniel: and james willeth us to fasten our eyes upon him, as the mirror of all patience in afflictions. 1. job was sound, or unspotted, entire, Psal. 51.6. or perfect. THe Lord loveth truth in the inward affections saith the Psalmist. The Lord loveth inward simplicity, singleness and soundness of heart. This Christ commandeth his disciples, Phil. 1.9.10. 2. Cor. 1.12. Godly purity and soundness is a special mark of the forgiveness of sins in the faithful. simple as doves. Unto this virtue are opposite all hypocrisy, dissembling, fraud, deceit, inconstancy, etc. it is commended in jacob, a plain, simple, sound man, Gen. 25.27. and in Nathaniel, a sound Israelite void of guile. john 1. vers. 47. we be taught also that this virtue is an especial mark of the forgiveness of sins, Psal. 32.2.3. for they are blessed, and have their sins pardoned, in whose spirit there is no guile. And to be short, There is no virtue which makes Gods children more to resemble the holy father then this, for simplicity and truth are the special marks of his holy spirit, and lies, deceit, and all fraud, the certain and sure brands of the unclean spirit of error. 2. job was an upright man, or a just man. IOb did labour to manifest the soundness of his heart by his upright conversation. That he was unspotted in life, Veiashar. appeareth chap. 29. 31. etc. This is the man the Psalmist calleth blessed: Blessed are they that are upright in their way, for that they walk in the law of the Lord. And the charge to Abraham is, Walk thou before me, and be thou upright. And this is the commendation of Elizabeth & Zachary, They were both just before God, and walked in the commandments and ordinances of God without reproof. Luk. 1.6. And these again are pronounced blessed by the Prophet, which watchfully regard their walking, Psal. 1.1. standing and sitting, that they may decline and avoid the counsel of the wicked, the ways of sinners, and the seats of the scornful. All that country of Idumea was full of such, therefore was job a mirror among men, and yet accounted, as David a monster among the wicked of those times. 3. job feared God. THis virtue (so often spoken of, and commended in Scripture, as Prover. 1. to be the beginning, or spring head of wisdom) it is not a trembling or a quivering arising of an evil conscience, because of the fear of some punishments, but it is a holy and religious reverence due unto the majesty of God, speaking unto us in his most holy and blessed word, which being of a mighty and lively operation, and discerning so deeply the thoughts and intents of the heart, Heb 4.12. causeth us to fear and tremble, Esay. 66.3. lest we decline from the ways which God hath prescribed for us: so as by this religious fear, he knits our hearts unto him, that we cannot departed from him, jerem. 32.40. This virtue gives life to the former: for without this there can be no inward sound purity and integrity, and without this all external justice is but a civil and philosophical sincerity of life. Here in this scripture are understood all other christian virtues and good graces of Gods holy spirit. 4. job eschewed evil. THis is an hebraism, as Psalm. 34.14. Eschew evil and do good. Thou shalt die and not live, 2. King. 20.1. By this manner of speaking, the Hebrues understand a studious and diligent care to perform that which is mentioned: as here that job was very watchful (as himself after professeth) over his heart, over his life, his faith, his conscience, etc. that he gave himself with all his might unto good things, and laboured carefully to avoid all occasions of evil. Doctrine. 1. This verse teacheth us how to commend any man, and how to esteem of the spiritual graces of God's spirit: A rich man which is not attired with these virtues, i● but an ass trimmed for the devil to 〈◊〉 upon. Luke. 16.19. The holy Ghost being to lay before us a golden precedent for our imitation, having set down his name, and his country, he doth not proceed to blaze and set forth in the next place his honour, his preferments, dignities & promotions in the world, (for job was very honourable, and in that country dwelled as a king in an army, chap. 29. vers. 25. full of riches, vers. 3.) but first he commends him unto us for his inward integrity, next for his unspotted life, thirdly for his holy fear, and lastly for his watchfulness in avoiding all occasions of impiety and of all evil. Learn here then how to estimate and prize God's graces, before wife and children, houses and lands riches and honour, etc. 2. Now learn in more special manner, how the Lord doth afflict his best beloved children in this present life. If job had been a bad man, a Saul, a judas, an Achitophel, an hypocrite, all his calamities had not been strange: but that such a blessed and religious man should be so buffeted, such a fruitful plant in the Lord's vineyard should be so broken and torn in pieces, that he hath not one branch left him: this doth astonish and amaze many of the best in all ages. Vers. 2. And he had seven sons, and three daughters. THus far concerning jobs inward graces: his outward blessings follow: jobs outward blessings which God gave him were 1. His children, Seven sons. Three daughters. 2. His substance in 1. Sheep, 7000. 2. Camels, 3000. 3. Oxen, 500 yoke. 4. She Asses. 500 The Lord doth promise unto such as walk uprightly in his ways, that they shall have increase and plenty of all blessings, and that he would bless the fruit of their bodies: Thou shalt be plenteous in goods, Deut. 28.11. in the fruit of thy body, and in cattle, etc. The Psalmist also doth in a most gracious manner speak unto them which fear the Lord concerning their wives and children: that they shall be both sweet and comfortable, pleasant and profitable unto them. Psal. 128.3. Thy wife shall be as a fruitful vine on the sides of thine house, and thy children like olive branches round about thy table. We have heard before of jobs virtues, and great care to live and walk with all reverence and fear in the ways of God. Now therefore we see God's blessings, according to his promise, in great measure powered upon him. Concerning children, or the fruit of the womb, certain it is that by virtue of that general promise and word of God in the beginning, increase and multiply, that all families of the earth increase, the generation of godly and godless is continued and preserved. Yet the Lord herein hath ever reserved unto himself a special hand in opening of the womb, Children Gods special gifts, I gave Abraham Isaac, I gave Isaac jacob. Josh. 23.3.4. Gen. 30.2. and in giving of children. For this cause we see job, vers. 21. he accounts his children Gods great gifts, aswell as all his substance: God hath given, God hath taken away, etc. jacob likewise is of the same judgement: Am I a God (saith he) that I can give children? Herein did the Lord bless job wonderfully, that he gave him religious children and wealth. Children without religious parents, do most commonly miscarry dangerously. Religious parents having children without wealth, have many cares and griefs in this present life, as the Apostle speaketh. 1. Cor. 7. Lastly, rich parents, and evil nurtured children, breed and bring up beasts to devour their substance. Doctrine. 1. Here learn how Satan can turn our best external blessings into bane for us, if God permit. He rob job of all his children in one instant, thereby purposing his utter overthrow and confusion. And thus can he make our best commodities special means for our destruction, if the Lord do not graciously and mightily sustain us. 2. The inward graces and gifts of God's spirit have the first place of commendation: Children the fruit of the womb the second: the third and last place, all other blessings of this present life. Let not thy principal joy be in wife or children, houses or lands: for all these can Satan take from thee, if God permit: but rejoice in jesus Christ. Galath. 6.14.15. and that thy name is written in heaven, Luk. 10. vers. 20. and in the testimony of a good conscience, 2. Cor. 1.12. Vers. 3. His * Heb. or cattle, or possession. Heb. or husbandry or revenues. What life the ancient patriarchs lived. substance also was 7000. sheep, and 3000. camels, and 500 yoke of oxen, and 500 she asses, and his * Heb. or cattle, or possession. Heb. or husbandry or revenues. What life the ancient patriarchs lived. family 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 sheep, and such like beasts as here are mentioned. And the greatest Nobles than were content with a graziers and shepherds life. jacob and his sons when they came before Pharaoh, being asked what their trade and manner of living was: they answered, Gen. 47.3. Thy servants are shepherds both we and our fathers. Such indeed were Abraham, Lot, and Isaac, as the story teacheth us: Gen. 13.2. Gen. 26.14. yet is it said, that Abraham was rich in cattle, in silver & in gold: and of Isaac it is said, he had flocks of sheep, herds of cattle, and a mighty household. The beasts here mentioned were most common and most profitable in that country: the sheep for meat and clothing, the camels to carry burdens, the asses to carry men, the oxen to blow and till the ground. Horses had they few, and little in use in those parts. The word here translated a family, is in Hebrew gnabudah, and doth signify lands, revenues, tillage, husbandry, fields, vineyards, gardens, orchards, etc. It is used in the like commendation of Isaac: Gen. 26.14. He had a mighty household. And where he is said to be 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, etc. 1. This verse teacheth us, Doctrine. that religion and riches may otherwhiles go together: for job was both rich and religious; so was Abraham, so was Isaac, so was jacob. First, for that riches are Gods good blessings, Deut. 28. Secondly, they are means to come by good things, and to perform good deeds. Thirdly, they are promised to the godly as rewards of obedience, Deuter. 28. Psalm 128. 1. Ob. But the Apostles forsook all. Ans. In affection, not in deed: 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 nets, and did fish after the resurrection, joh. 21. vers. 3.2. Ob. But Christ saith it is impossible for rich men to be saved, Matth. 19 vers. 21. Ans. Mark answereth this, when he saith that Christ did mean such as did trust in riches, and set their hearts and affection upon them, chap. 10. 24. It is hard to find indeed in these days many religious men wealthy, or rich men religious. Proverbs are not always generally true: Unjust is the rich man or his father, or both, the one in getting injuriously, the other in retaining goods wrongfully gotten. The Lord we see here gives riches to good men, lest they should seem to be evil: for that they are the occasion of much evil in the world: and he gives them unto evil men also, lest they should be esteemed as his best blessings, as they be accounted of the unbelievers in all ages of the world. 2. Thou seest here jobs wealth exceeding great: his bountifulness and liberality and mercy to the poor was thereafter: Few rich men religious and bountiful. read chap. 29. 30. It is a happy thing to see religious and bountiful men rich, and rich men religious and liberal. I would it were a thing more common to find these things chained and coupled together in these days. 3. Here we see in more special manner that which generally is before noted, that jobs patience, courage, and constancy was wonderful great: he was by the Lord's hand advanced to a very high pitch of dignity and honour in the world: A worthy precedent for noble men and great men to look upon in their afflictions. and being rob, as it were in one instant of all his glory and great dignity, yet he endured patiently Gods heavy and strong hand upon him. If he had been lately start up to some wealth, or before times exercised with some wants, his downfall had been the more tolerable, and his commendation the less. Vers. 4. And his sons went, and banqueted in their houses, every one his day, and sent and called their 3. sisters to eat and to drink with them. WE have seen hitherto what special blessings the Lord had given his holy servant job: first, the good graces of his holy spirit: next, a sweet 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, jobs children religious. most lovingly embrace, comfort, and help one another. This verse giveth us to see how jobs children did confirm their mutual love by banqueting together: where consider these points: 1. Who banqueted, or feasted together: jobs sons 7. 2. Where? in their own houses. 3. When? every one of the 7. on his day: not always. 4. Where were their sisters? they were sent for, and came with all modesty. The sense and meaning of this verse is this: The seven sons of job before mentioned, they were wont certain times of the year to call and to invite one another to feasting, to the end they might admonish & comfort, and instruct one another, that their love might be cherished, their faith confirmed, and that so they might be mutually comforted one by another. This meeting was not in common Taverns, or Inns, or Alehouses, or in other places of resort with the profane Edomites, the people of the land, but in their own houses. For albeit as yet they were young, and as it seems unmarried, yet had their father provided them houses and such necessaries, as did belong to their families: as careful was jacob in this respect, Gen. 30.30. as his words to Laban can testify: But now when shall I travel for mine own house also? he that provideth not for his family is worse than an Infidel: and we may procure things honest before hand: the care which is forbidden, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a distracting and vexing care, Matth. 7. These seven sons did thus feast together 7. days, not 7. days continuing: or if they feasted a whole week, certain it is not every week, or every month, (for we must not imagine, that they gave any such precedent of a luxurious life unto others) but certain times, when they thought best, or had most cause of meeting, for it is said that every one kept his day, The modesty of the Virgins of elder ages. no more but one day. Lastly, the sisters they came also to the same banquet from their father's house, as it is like they were virgins yet: but withal modesty and shamefastness, they came being sent for, and being called, not before, for so it became well their virginity to be sober, modest, and very watchful over their ways. Wherefore he mentioneth in the beginning of this book the banqueting of jobes' children. 1. The holy spirit here speaks of this feasting and banqueting for these special causes: First, that we might see the religious love of jobs children, and by what means they desired to comfort and edify one another. Secondly, that we might also see and consider the religious care of job for them, expressed in the verse following. Thirdly, that we might observe where and when Satan murdered them: it was in their feasting time, that he might turn jobs great mirth, by a sudden desolation and destruction into the greater sorrow: If his sons had died in their beds by some continuing sickness, where he might have seen some testimony of their faith, it would not have so moved him: sudden deaths the best do fear, and the foolish think it a great argument of God's great wrath, as we may see both in this book, and Luk. 13.1.2.3.4.5. Lastly, this banqueting is here touched, that we might note what men Satan so murdered: not Epicures, * Satan knew the wicked would soon take occasion to exclaim against righteous jobs children. nor hypocrites, extortioners, etc. as jobs friends thought, but godly and religious persons. 2. Note here the religious love, and happy consents of these good children mutually comforting one another. No doubt they were no small joy and comfort unto their father. Adam had but two sons, the one murdered the other: Noah had three sons, one mocked his own father, and was accursed. Abraham had two sons, the one scorned and persecuted the other. Isaac had two sons, the one hated and desired to murder the other. jacob had twelve sons, ten would have murdered joseph, and despitefully sold him into a strange country. David's children murdered one another, and he had great grief and sorrow by them all: the elder despise the younger, the younger envy the elder. If such holy men had such wicked children, what marvel is it, that our profane parents breed and bring up such a wicked generation? 3. Feasting and banqueting is lawful unto God's people, if that they keep the rules appointed, and follow the godly practice here set before us by the holy spirit. Abraham feasted at the weaning of Isaac, Gen. 21.8. Isaac feasted Abimelech, Gen. 26.30. joseph his brethren, Gen. 43.31. David Abner and his friends, 2. Sam. 3.20. Solomon his servants, 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 days of their banqueting were gone about, job sent and sanctified them, and he rose up early in the morning, and offered burnt offerings according to the number of them all, for job said, it may be that my sons have sinned, and * Heb. blessed Or thought evil, or spoken evil. blasphemed GOD in their hearts. THis verse giveth us to see some part of the practice of jobs life, in the wise and godly government of his family: thereby to teach us that his life well agreed with his faith and profession, and justly deserved the former commendation, vers. 1. This verse layeth before our eyes the religious care of job for the government of his children: where these points are to be considered. 1. When job sacrificed for his children: When the days of banqueting were gone about, early in the morning. 2. How his children were prepared for the sacrifice: he gave charge they should prepare and sanctify themselves. 3. What sacrifice he offered: Burnt offerings according to the number of them all. 4. What reason moved him so to sacrifice: he feared lest they had sinned in their feasting. 5. How often did job so? all those times in the year when they banqueted. And when the days of their banqueting were gone about: Vaikadshem, Exod. 19.13.14. supra pag. that is, when the 7. days of their feasting was past: for the 7. brethren did feast every one his day, vers. 3. therefore here we must understand 7. days, whether 7. days continued, or some intermission between the feast of each brother: it is uncertain. job sent and sanctified them: that is, he sent a messenger unto them, to charge them to sanctify, to wash and purify themselves, and so to prepare themselves by prayer, etc. against their day of meeting to sacrifice. The word here used signifieth to prepare, as Numb. 11.18. but I understand it here, as it is used, Exod. 19.10.14. vers. where we see their sanctification and preparation to hear the Lord speak contained their purification, and their abstinence from the marriage 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 appear in God's presence for his most holy worship and service. And he rose up early in the morning: The morning is a precious time for all actions, The morning a precious time for all good actions. and specially for God's worship and service, and so commended by God's spirit unto us, Psalm. 5, 3.55, 17.59, 16.90, 14. job was very careful concerning his children: he would let pass no time, when their feast was ended, but very early he sought the Lord, that God might be pacified, if that by any means, in thought, word, or deed, they had offended him in that dangerous and lose time of feasting. And he offered burnt offerings according to the number of them all. That is, 7. sacrifices for his seven sons: howbeit some will have 3. more for the 3. daughters: the matter is not great. The sacrifices which he offered were burnt sacrifices, he spared no cost in his service and worship of God: Holocauflum, what. for this kind of sacrifice was all consumed in fire unto God, signifying in respect of Christ that he should be an offering and a sacrifice of a sweet smelling savour unto God: Ephes. 5.2. Heb. 10.8.9.10.11.12. job. 42.8. And in respect of ourselves, that we please not God, before we offer up and consecrate ourselves, bodies and souls, Psal. 103.1.2.3.4. and all that is within us, by and through jesus Christ unto god's service and worship, Rom. 12.1, 2, 3.1, Thes. 5.23. Mark. 12, 33. Q. But here it may be demanded whether these offerings were known before the law? A. It is not to be doubted the service written in the books of Moses, and commanded in Sinai, was prescribed of God and known for the sustance and principal parts of it, of the fathers from the beginning of the world. They had their priests and prophets, Gen. 4 4. Heb. 11.4. The best things must be offered unto God. Gen. 8.20. Jude vers. 14. and their sacrifices: for Habell is said to offer a offering unto God of the first fruits of his sheep, even the fattest of them. Again, in the time of the great deluge, they knew a distinction and difference of clean and unclean beasts, that is, as a learned interpreter saith right well, of such beasts as might be offered, and not be offered in sacrifice unto God: for Noah is said even then to offer a offering unto God. Gen. 8.21.22. But all this order of God's worship and service than not written, nor jobs time also which followed, was afterwards more fully manifested and revealed in Sinai, and written that God's people might no more decline from the pure worship of God unto superstition, and false will-worship. And yet how hard is it to bridle the devilish wit of man, but that still they will worship either false gods, or the true God in a false manner after man's invention. Wherefore here is a most high commendation of job, that having not the word written, but the knowledge of God and his worship by tradition and revelation, job. 42.5. yet did he not decline from the true service and worship of God. Sense. 1. Cor. 13.5. For job said, that is, job thought within himself, It may be my sons have sinned: Love is not suspicious, thinketh no evil: yet notwithstanding love is watchful. job had no manifest cause justly to suspect evil in his children; yet because of the liberty that commonly is used in banquetings, he feareth lest by infirmity they might fall, therefore as a wise and a careful father, he makes all speed to pacify the Lords wrath with a sacrifice. And blessed God: that is, cursed God, or blasphemed god, or thought any wicked thoughts, or intended any way to dishonour God. The Lord would have his people to be so far from blaspheming, and taking of God's name in vain, Note. that albeit they had a proper word whereby they could express this, yet had they rather use another which did not so sound in the evil part. So they use this word of blessing, which because it is of contrary signification, Barak. we may the better know what the sense is, and what is intended. This manner of speaking is used often, 1, King. 21, 13, and in this chapter again, verse 11, & chap. 2, verse 9 In their heart: That is, at leastwise inwardly in their hearts and minds, if not more. But if job had known it otherwise, he would soon have broken all their feasting, and would have turned all their mirth by sharp correction into bitter mourning. And thus did job all those days. That is, he did offer the aforesaid offering always, when his children thus feasted, how often soever they thus banqueted in the year. 1. The first thing to be observed here in jobs example, Doctrine. is how carefully he doth watch his good time for holy exercises, and of all times delights most in the morning. Reasons to move us to follow job herein are many. 1. The example of the whole church in general, both of the jews and of the Gentiles: The morning, the best time for God's service. Psal. 5.3. psal. 55.17. They had their morning and evening sacrifices: God commanded them to consecrate the first fruits of the day for his worship and service. 2. The examples of all holy religious men, as David always: Hear my voice in the morning O Lord, for in the morning will I direct me unto thee and I will wait. 3. It is a time when the soul and all faculties thereof, when the body and all senses and parts thereof, are most fresh and most strong because of the night's rest, and therefore best able to perform any duty to God or man. 4. For the morning is a time, wherein the world and the affairs of this life, have not forestallen and preoccupied our senses, our hearts, minds, & affections, etc. & therefore most fit than are we and able to perform any spiritual service unto God. 5. It is the first part of the day, and therefore the best part and most worthy to be consecrate unto God. 2. We be taught here also how to sanctify ourselves and our families, that is, to prepare ourselves with all reverence to the holy assemblies, to offer up our spiritual service and sacrifices unto God. Had they need in elder times of such preparation by prayer, fasting, etc. to come reverently to the Sanctuary of God: Of preparation before we come unto God's church. and have not we as well as they? no doubt we have greater cause: for that all our service is more spiritual, and we have greater graces, and greater means of faith and knowledge offered us in the Gospel. job hath his children in great obedience, he sends unto them, that is his care: they prepare themselves with all subjection and reverence. A blessed father, godly children: The great love and obedience of jobs Children. happy children, which have such a father. Adam, Noah, Abraham and Isaac, could not so rule two or three, as job could ten. 3. In their sacrifices, they were put in mind of many things for the confirmation of their faith and repentance: 1. The kill of the beast put them in mind what death they deserved. 2. The blood shed in sacrifice, put them in mind of the blood shedding of the Son of God. 3. The fire consuming it, signifieth the fire of God's judgement, teaching us how jesus Christ hath passed through such a fire, wherein we had been consumed to nothing, by reason of our sins, if he had not passed for us, as a blessed sacrifice most acceptable and sufficient, that could not be consumed. 4. What moved religious job to be thus earnest, so forward, and so early in his sacrifice? he feared lest his children, sons and daughters, had offended God in feasting. Where observe these points. First, that in feasting the most religious may miscarry (if they be not circumspect) either in deed or word, or both: if wise men here offend, what shall we think of the wicked, which like beasts abuse themselves in all gluttony and drunkenness, surfeiting and uncleanness of life? 2. The care of godly parents over their children. job knew the sins of his children did in special manner highly displease God, disgrace his profession, shame religion, offend the weak, and open the mouths of all idolaters to blaspheme against God and his Church. Bad Children. 1 Offend God. 2. Offend his Church. 3. Grieve good parents' hearts. 4. Cause enemies to blaspheme. Gen. 34.10. Therefore he is marvelous watchful lest his children offend. For this cause jacob because of his lewd sons, complaineth: You have troubled me, and made me stink among the inhabitants of the land. 3. The government of a family will soon lay open any man, whether he be religious or irreligious, wise or foolish: and therefore the holy spirit maketh it an argument to choose a good Minister by: 1. Tim. 3.4. One that can rule his own house will, having children under obedience with all reverence. Clean contrary, the fear of wicked and foolish parents is not for the sins of their children, but for the wants of their children. Old Ely is greatly noted and punished for example, as a bad father for his two graceless sons: the wicked fist Hophni, and the brazen faced Phinehas, both godless and profane, 1. Sam. 1.12. for whoredom and uncleanness: and Ely the father knew all, and feared little: job knew nothing by his sons, and feared much. For intolerable sins his chastisement was but a gentle check: vers. 23. My sons why do you such things? For this cause he received this answer from the Lord: vers. 30. Them that honour me will I honour, and they that despise me shall be despised. Afterwards his sons were slain, and he broke his neck, 1. Sam. 4.17.18. And this also was David's sin, and he smarted for it, 2. Sam. 16. vers. 17. 1. King. 1. vers. 5.6. 4. The holy Ghost yet further commendeth unto us jobs religious care over his children's lives, in that knowing nothing evil in them, neither by sight nor by hearsay, that they were any way wickedly bend to any open sin: yet he feareth they might purpose, think, or speak some thing closely, privily, and in their hearts desire that which might dishonour God: For he saith, It may be my sons have sinned in their * Swearing & blaspheming a special mark of an impious and Godless man. Eccle. 9.2. hearts blaspheming, etc. Parents and masters of our time are far from jobs fear: for they will not fear, open, proud, and intolerable sins: and say: it may be our sons or servants have blasphemed, broken the Sabbath, etc. but they suffer children and servants to sin privily and openly, and give most vile examples of Atheism, pride, whoredom, and all uncleanness. A wonderful commendation of job that he is careful, not only that they offend not the open eyes of men, but also the secret eyes of God. If he were so watchful over his children's sins: he was no doubt, marvelous careful for his own heart and conscience, as appeareth chap. 31. vers. 7. and chap. 27. vers. 6. * Wicked men swearers are not ashamed to say they love the Lord because they have him often in their mouths: so might witches & wizards, for none have oftener the name of God & good things in their mouth. Mine heart shall not reprove me of my days. 5. Where job is said thus to worship God after all their feastings, learn perseverance in well doing, and remember now his life hath testified his former commendation, vers. 1. to be just. If this man was so humbled, as after we see: let us that be so spotted bear it patiently, when we be beaten worthily for our sins. Vers. 6. Now on a certain * Or when such a day was come. day, the sons of God came that they might stand before the Lord, and Satan came also among them. THus far concerning jobs description, etc. a preface to the whole story. Now entereth in Satan as one special actor of this tragical story, which notwithstanding had a comical and a happy end. Here beginneth the second part of this chapter, which is continued to the 12. verse. This part hath two branches: the first is in the 6. and 7. verse, where is showed how the Angels good and evil are appointed to stand and to serve the Lord, for the execution of his will, and when and where, and how it pleaseth him. The second branch is in the verse following to the 12. verse: wherein first the Lord giveth his servant job his just commendation in a gracious manner, vers. 8. And secondly, Satan doth oppose himself against job, vehemently accusing him of hypocrisy before the Lord, with all his might, vers. 9 10. 11. Now on a certain day. That is say some, Sen●● when such a feast came, or in one of these banqueting days, Satan came among the good Angels, etc. Rabbins how they gloze upon this text. Others say this was the first day of the year, wherein the Lord did as it were usually keep court, and take accounts of all things done the year past: these be the glosses of ridiculous and foolish Rabbins. To be short, by a certain day: here is meant that very time wherein it pleased the Lord to reveal his will and everlasting decree unto Satan: for Satan himself knew it not, before he was sent of God to execute the same. The sons of God. In these words are understood the holy Angels: for we have the like 1. King. 22.19. in the speech of Michah to Achab: I saw the Lord sit on his throne, and all the host of heaven stood about him, on his right hand and on his left hand: and the Lord said, who shall entice, or persuade and deceive Achab, that he may go and fall at Ramoth Gilead? And one said on this manner, and another on that manner: Then there came forth a spirit and stood before the Lord, and said, I will entice him: and the Lord said unto him, wherewith? I will go out and be a false spirit in the mouth of all his prophets: then he said, thou shalt entice him, and shalt also prevail: go forth and do so. The Angels have many names in Scripture. This name is common to them all with all the faithful. First, Psal. 82.6. Ephe. 1.21. for that their adoption and confirmation is by grace, and through jesus Christ, for he alone is the natural son of God: secondly, they have this name because of the excellency of their nature: for they do most resemble God our heavenly father. So the faithful are called in many places, Gen. 6.2. Rom. 8.14. Came. Natural bodies all move and change place. So the spirits also are truly said to go 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 verb of moving (as that of standing which followeth) are used familiarly, the Lord speaking to our capacity, because we be weak and unable to conceive otherwise of spiritual things. For the truth is this, there is no coming unto God by motion: but when the Angels are said to come unto him and stand before him, thereby is meant they serve him and attend upon him. He hath no such need to call them to any convent or assembly: they are always in his presence where ever they be, and he can inform 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 readiness of the holy Angels, to execute the Lords will, and to perform all duties imposed by the Lord upon them. Their readiness to obey the Lord, & their true obedience, is notably commended, Psal. 103. v. 20. Praise the Lord his Angels that excel in strength, that do his commandment in obeying the voice of his word. The Lord hath no need of their service, as princes and great men have on earth: but by their service he would teach us, what is the invisible power, glory, wisdom, and majesty of our God, on whom such glorious and mighty creatures as the Angels are, do continually attend. And Satan also came among them. That is, like as the holy Angels they stand, go and come to serve the Lord in their places, and all they serve him cheerfully in doing his will: So Satan also and wicked spirits, they are drawn albeit against their will to the Lords presence, to serve and obey him in the execution of such things as the Lord shall please to give them in charge to do. And their service is here signified by Satan's coming into God's * He is said cap 2. ver. 1. to come to stand that is, to wait as it were before God. Epe. 6. jud. ver. 6. presence: not that wicked spirits have any access to the highest heavens: for the Scripture saith, they be in this world and in hell only, and chained wheresoever they go, as Saint Jude 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 evil Angels, his presence and power is most comfortable unto the good Angels: but his face is terrible unto Satan, for the Lord curbs him, chains him, and limits him wheresoever he goes. And whereas one spirit is here only named in the singular number, by this name Satan: This manner of speaking is used not that we should deem that there are but few, for no man is said to be possessed of a legion: but that we might understand how that wicked spirits have as it were their kingdom, and have so conspired together against God and man, and that they have as it were one, their chief Prince and Lord, called therefore the God of the world, 2. Cor. 4.4. the prince of the world, etc. Eph. 2.2. This word here and elsewhere signifieth a sworn enemy and a special adversary: and so he is to Christ and his members, as here in special we see against job. Gen. 3.15 And this was ever taught the people of God from the beginning. This verse teacheth us: first, Doctrine. that nothing cometh to pass, here below upon earth, whether for the good of the godly, or punishment of the wicked, but it is decreed first in heaven above. And here we see how the Lord in his good time doth manifest his decrees, concerning all and every one of his works, unto men and Angels, as it pleaseth him, when he useth their service for the execution of his will. Let us not be dismayed with the strange events of this life, howsoever they fall out, yet are they not governed by chance or fortune, or constellation, etc. but by the most admirable decree and hand of our God. This did not job and his friends so well consider, as they should have done, 2. We learn that the providence of our God is not tied to any secondary causes: the heavens, the Angels good and evil, and all inferior creatures, they do all serve and obey him, and he committeth not the care of any particular thing, no not of the basest and vilest creature unto any one of them. 3. We have here a good argument of the almighty power, and glorious empire of our God, who hath thus all Angels good and evil in subjection unto him. They have no authority nor power to effect any thing good or evil in this present world, 1. Kin. 21.27. but by him and from him. 4. We learn here, that the Lord whether he use good or evil Angels as his instruments (for they all serve him) yet all his works are good, and we ought ever with patience to expect the good end of them. 5. This verse and all the verses going before, have a special relation to the events following, both specially in these two mentioned chapters, Coherence. and generally to all things storied in this whole book. 1. The first verse showeth the cause of jobs courage and constancy 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 evil. 2. The 2. and 4. verse speak of his religious children, and have relation to the 19 vers. where mention is made of their sudden destruction by Satan, to break jobs heart. 3. The 3. verse mentioneth his substance, that we might also consider well of his wonderful losses mentioned, vers. 13, 14, 15, 16, 17, 18. 4. The 4. and 5. have relation to the 13. wherein is showed what time Satan came in the first conflict against job, the day of their feasting. 5. This 6. and the rest following to the 12. are laid before us purposely by the holy spirit, that we might consider how Satan received his commission and authority from God before he could do any hurt unto him or his, as after shall appear. 6. Where the good Angels are called the sons of God, I learn 3. things: 1. They are under God, they have no absolute authority of their own. 2. They are most faithful and obedient unto him. 3. They love us dearly as brethren. Vers. 7. Then the Lord said unto Satan, whence comest thou? and Satan answered the Lord saying, from compassing the earth to and fro, and from walking in it. This verse contains 1. A question: Satan whence comest thou? 2. An answer: From compassing the earth, etc. WE may not think that there past such a familiar speech between the Lord and that unclean spirit: for the Lord as he needeth not that the Angels come and stand before him, because he is every where present, so he needed no such questions. He knew all Satan's practices, purposes, actions, motions and inclinations whatsoever, and that he did nothing without his permission and commission, nor can ever be out of his sight. But these things are spoken familiarly for our instruction, that we might know what is profitable and needful for us to know, concerning the Lords judgements, by the ministery and service of wicked spirits. Satan whence comest thou? He asked the like question of Adam: where art thou? Gen. 3.9. to humble him and to bring him to repentance: and of Cain: where is thy brother Abel? Gen. 4.9. to convince him for his sin. So here he puts forth the like question to confound Satan, and to cause him to tremble for all his abominations, fight and striving against the divine majesty of God, against the Lord jesus and all his members. Ans. From compassing the earth to and fro, and from walking in it: that is, I have been all abroad in all parts of the world, to execute such things as I had in charge from thee. Here he dissembleth with God: he maketh no mention of his bloody and damnable practices in witchcraft, murder, and all unclean sins of adulteries, fornications, Ephe 22.3. 1. Pet. 5.8. etc. for there is no rebellion against God on earth but Satan and wicked spirits have a hand in it. 1. This verse first teacheth us again the great power of our God, as to command the holy Angels: so to curb and bridle the rage and fury of wicked spirits. For we must not imagine that Satan came to God's presence of his own accord and free will: for we see how the devils flee from Christ, they are full of fear and trembling, when they feel his presence. Fear him that can kill soul and body and cast both into hell fire. 2. Again, here we learn the watchfulness of our common enemy: he walks to and fro over the face of the earth, he is swift, and flies into all corners and parts of the world, he is marvelous painful to do evil: so ought we to be watchful against him, and studious to do good. The Apostle Saint Peter had no doubt respect unto this place, Satan is 1. Old Reu. 12. 2. Subtle. 2. Cor. 11. 3. Swift. job. 1. 4. Strong. job. 1. Ephe. 6.13. 5. Vigilant. job. 1. 6. diligent and painful. job. 1. Pet. 5 8. when he calleth upon us, because of our continual combats with Satan and wicked spirits in these words: Be sober and watch, for your adversary the devil, as a roaring lion walketh about, seeking whom he may devour, whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren which are in the world. That thou mayst be more circumspect and vigilant against Satan and all proud sins, remember these rules: 1. First, vow as it were to fight against that sin. 2. Chasten the body, 1. Cor. 9.3. Resist the temptation when it comes, with all thy might. 4. Avoid occasion, watch over the senses: custodiasensuum, job 3, 1.5. Think upon some scripture against it, en●ginatio gladij spiritus. 6. Tene membrum, hold the tongue, james 1, 26.7. Pray instantly, Ephes. 6.14.15.16. and remember him that said, Without me ye can do nothing, john 15.5. & Phil. 4 13. 14. Satan can make no challenge that thou art his vassal, for any sin of infirmity, sin of error, sin of ignorance, slips by circumventions of men or Angels, for all these ways sin the holy saints, but yet they war and fight continually against these: but where any presumptuous sin reigneth, there Satan (take heed) is near at hand. 3. Again observe how Satan being brought into God's presence, howsoever against his will: he seateth and trembleth, because of his sins, as Saint james speaketh: for he doth not mention any one of his practices, he dissembleth them all. And yet the Lord intendeth not by these questions as with Adam, to humble him, but as then with the serpent he did proceed forthwith to give sentence against him: So now he desireth not to lay open as yet his sins to his face, because he hath decreed his everlasting perdition, which decree is fully manifested unto us in the scriptures. Vers. 8. And the Lord said unto Satan, hast thou not considered in thine heart my servant job, how none is like him in the earth? an upright and righteous man, one that feareth God and escheweth evil. TO consider with the heart, is deeply, and sound, and advisedly to ponder and consider of any thing: all the rest of the verse, is the same with the 1. verse. In that the Lord here demandeth Satan whether he did not well consider of job: we learn where Satan's eyes are most occupied and most bend, namely to God's people and their walking, for they are his sworn enemies: therefore the scripture speaketh so often of our spiritual warfare: The faithful ever fight with him, & therefore he ever eyes them. 1. Pet 5.8. It is as natural for the wicked to obey the devil as to eat and drink. 2. Tim 2.26. Every poor christian fighteth against a huge number of wicked spirits and through jesus Christ foileth them. warning us in the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fight and wrestle, 2. Tim 4.7. 1. Cor. 9.25. Luk. 13.23. 1, Tim. 6.12. Heb. 12.1.2. he ever prieth where they are most ready to slip and fall, and causeth them to stumble, if by any means possible he can. Wherefore let the righteous servants of God, again and again remember Saint Peter's words, Be sober and watch, for the devils eyes are ever upon you. As for the wicked, like as drunken men are soon snared, and can never escape till they be sober: so the unbelievers they are ever fettered by Satan, till the Lord give them repentance to escape the snares of the devil, for the Apostle saith, He taketh them prisoners to do his will. 2. Nothing so galls and grieves a wicked man as when he can not effect that evil which he most desireth: So Satan he burneth and boileth when he can not work that mischief which he most intendeth. This the Lord knoweth, It is a great torment unto Satan that he cannot hurt the faithful. The Lord commendeth him not for his riches, for they were not Iob● best weapons against Satan. Acts. 13.22. Rich men have no such strength against Satan as righteous men, fearing God. Psal 147.11. Psal. 34.15. and therefore he thus speaketh: Hast thou not considered, etc. q. d. My servant job lives in a most profane country, where are innumerable occasions of evil, and yet lo a righteous man, one that feareth God & escheweth evil. Thou hast a long time desired his hurt and destruction, but thou canst not prevail against him. 3. Here again we see how the Lord, as it were delighteth, and greatly desireth to commend his righteous servants, that they may with better courage stand constantly against all the furies of wicked spirits. That man is praiseworthy, whom praiseworthy and wise men do commend unto us. The Lord himself commendeth job for a religious, righteous, and faithful servant: So his holy prophet and king David, I have found David the son of jesse, a man after mine own heart, which will do all things that I will. And thus we see how the Lord delighteth in them which fear him, and attend upon his mercy: the Lord loveth the righteous: his eyes are ever upon them, and his ears open to their cry: and therefore he thus cheereth them in another place: Be glad ye righteous, Psa. 32. ver. vlt. and rejoice ye that be of an upright heart. Vers. 9 Then Satan answered the Lord, doth Job fear God for nothing, or for nought? Vers. 10. Hast thou not set a hedge round about him, * Or a wall. and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his * Or substance. cattle 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 Satan's answer unto the Lords last question concerning job: wherein we may consider 1. Satan's proposition and scope: it is to prove job an hypocrite. 2. His confirmation by bold assertions, which are these: 1. job feareth God to the end, to preserve his state and prosperity in this life, vers. 9 2. He cannot be tried by temptations, because of the hedge of God's providence round about him, Gregor in job cap. 1.5.5. Versuta assertione mentiens, quod non ad usum domini substantiam possideret, sed ad usum substantia, dominam coleret. This argument might serve against Satan. vers. 10. 3. Satan's strong asseveration: if the cross be laid upon him, he will assuredly blaspheme, vers. 11. Verse 9 Doth job fear God for nothing? That is, is not job well rewarded for his service, for his fear, for his faith, for his love and obedience? q. d. he loves not thee, but his hire, he is a right mercenary, he loves not thee, but for his belly sake, for his ease, for his gain and profit he reaps daily, and receives from thee: thou hast given him riches at will, ease, children, honour, and great prosperity, therefore what cause hath he to offend thee, or what occasion to fall from thee? Doctrine. 1. Here may we learn many things concerning our most bloody enemy Satan: first, how he rageth and stormeth against us, and envieth our * Satan watcheth us in all places, open & secret. james. 2.19. ease, and welfare in this present world: no marvel then if he so fight against our everlasting salvation. He and his instruments have ever grudged and spurned, when God's people had any poor portion or blessing in this life. * Malicious & envious Satan grudgeth that God's people have any blessings here on earth. And as for the wicked, the Lord filleth them with the treasures of this life, Psalm. 17.18. and yet can never be satisfied. 2. Note what a bitter and a bloody accuser he is against the holy saints of God. Our great Lord and captain hath * Col 2.15. Ephe. 4.14. Gen. 3.2. spoiled him of all his might and power, and broken all his strength, yet still he accuseth God's children, fight against them, albeit ever foiled by them. Like as in the beginning he did accuse God of envy unto man: so did he ever since accuse man unto God, reve. 12. verse 10.11. Zac. 3.1.2.3. The accuser of our brethren is cast down, which accused them before our God day and night: but they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death. This is also taught us by Zacharie, that Satan stands impudently before the Lord striving against Christ and his Church, and Christ prayeth for his people against him. The Lord (saith Christ) reprove thee O Satan: even the Lord that hath chosen jerusalem reprove thee. This was ever his practice against the faithful to accuse them falsely, Act. 18.13. All false accusers learn here what spirit reigneth in you. Revel. 2.10. and Christ himself, 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 jews against Paul, before Gal. 10. This follow persuadeth men to worship God contrary to the law. And in Tertullus, and the high priest before Felix: Certainly we have found this man a pestilent fellow, and a mover of sedition, among all the jews, throughout the world, and chief maintainer of the sect of the Nazarites. So they did call the Christians scornfully, as if Christ came from Nazareth, and were a Galilean, as julian and many wretches called him: for the Galileans were thought to be a brutish and profane people: read Io. 1.46. and chap. 7. 52. 3. Note here the malice and poison of this Dragon, he could not deny, but that job was a good man, yet he dissembleth as if he saw no such uprightness in him, Satan dissembleth what he seethe & knoweth to be in job. but such as would prove mere counterfeit, if he were well tried: he hath some show of holiness, grant it, but it is for his bellies sake: he loves his ease, his glory, his prosperity, his 500 yoke of oxen, his 7000. sheep, his 3000. camels, and his great substance more than thee. Be careful to rule thine affections & take heed of the corruptions of thine heart: never flatter thyself by other men's sins. Such are the practices and speeches of all dissembling and carnal hypocrites, Satan's instruments, when they cannot deny the open and manifest truth, yet they will oppugn it and thwart it on the one side or the other. Such be all false professors, which compare and consider of all men's hearts, fear and faith, by themselves, and say: let them be holy as they please, yet we know what they be, they have no more integrity, nor purity then ourselves, etc. 4. Again, here note the impudency of Satan: if he dare be so bold in God's presence, and as it were to his face, so to resist his great majesty, The impudence of Satan to disgrace that man whom the almighty God commendeth to his face. what is his rage and his impudency before the creatures? for having so heard the Lord himself to commend job, as we heard: when he doth on this manner so bitterly accuse job, what doth he else but accuse God of ignorance, and reprove him as a liar. The Lord saith, job is sound: Satan denies it to his face, and saith he is a broken vessel. This was his impudency in paradise, that he would so blasphemously speak evil and disgrace the Lord himself. 5. Satan here telleth us, that adversity and poverty is one special means whereby he causeth God's people to stumble and to offend against their God. An high and rich estate is as dangerous for sinners, as a poor and base estate: for Satan can as easily strangle and infatuate them with riches, as he can amaze and pinch these with poverty. And yet for this cause the Prophet prayeth wisely: Two things have I required of thee, Pro. 31.7.8.9.10. deny me them not before I die: remove far from me vanity and lies: feed me with food convenient for me: lest I be full and deny thee, and say, who is the Lord? or least I be poor and steal, and take the name of my God in vain. If we have not faith and patience in afflictions, let us here learn of Satan, all our service in prosperity was but counterfeit. Prover. 24.10. If thou be faint in the day of adversity, thy strength is small. Use. Search thine heart continually, and sound thy love, faith and fear. 1. If our heart condemn us: that we love religion, the Gospel and the holy worship of God, 1. joh. 3.20.21. but as temporizers, for our bellies sake: God is greater than our heart, and knoweth all things. 2. If our heart condemn us, that we love the things of this life more than the true God and his word: then behold here how Satan is most ready to accuse us, and to witness against us. If he durst thus in God's presence accuse job unjustly, he shall not spare hypocrites, and his testimony shall be received against them for their confusion. Vers. 10. Hast thou not made an * Or wall, heb. is Suk. which signifieth properly to hedge with thorns. hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his * or cattle, or possession. substance is increased in the land. HAst not thou made an hedge? This hedge that Satan so envieth and stormeth against, is the blessed protection and providence of the almighty, first common to all God's people, as Zachary speaketh, chap. 2. 5. I, saith the Lord, will be unto her a wall of fire round about. The wicked spirits fight against us but we have greater strength with us, the holy spirit, & blessed Angels. The faithfull-have a blessed protection against wicked spirits by Gods holy Angels. Psal. 34.7. Psa. 91.11.12. For so it is written Heb. 1.14. The good Angels are ministering spirits, sent forth to minister, for their sakes which shall be heirs of salvation. And the Psalmist saith: The Angel of the Lord pitcheth round about them that fear him, and delivereth them. And again: He shall give his Angels charge over thee to keep thee in all thy ways, they shall bear thee in their hands, that thou hurt not thy foot against a stone. This is the hedge which keepeth back Satan from us. The like matter contain all those sweet metaphors in Scripture, where God is called: 1. Our buckler and shield. 2. Our rampire and bulwark. 3. Our tower and fortress: etc. Thou hast blessed the work of his hands. The meaning is not that job did exercise any manual trade or faculty, etc. but by this manner of speaking, the Hebrues understand all their affairs, all actions of body and mind, etc. q. d. Thou hast ever given him good success, and by thee he prospereth in all things. This is that which Moses prayeth for: Psalm. 90.17. Read cap. 29. and 31. Let the beauty of the Lord our God be upon us, and direct thou the work of our hands upon us, even direct the work of our hands. And his substance is increased. His sheep and camels are multiplied into thousands, his asses and his oxen into many hundreds. In this 10. verse we may observe: Satan will other whiles confess the truth before the Lord. 1. FIrst, the impudency of Satan in his sophistry before the Lord, for the hurt of his holy children. What conclusion is this? Thou Lord almighty hast hedged job round about for his protection, so that no evil can come near him: Ergo, he is an hypocrite: Ergo, he loveth thee but for his bellies sake. Arg. a non causa ad causam. The pope's argument. God made 2. great sighs in the firmament, ergo the pope must have two swords the spiritual & the temporal. Return satans Argu. against himself. No better argument to confute the practices of witches and wizards than Satan frameth himself. 1. Sam. 12 This is Satan's Logic, he so swelleth in malice and envy that he is ready to burst, and so blind in his rage, that he thinks to move and persuade the Lord with such a sophism. This argument is marvelous effectual against Satan: The Lord guardeth job, and all his family, etc. Ergo, job is highly in God's favour, a righteous man, etc. 2. Learn here by the confession of Satan himself what protection and tower of defence the faithful have against all wicked spirits in the shadow of the almighty. They are so hedged by his providence, and so fenced that no enemy can hurt them, without a special warrant and commission from the Lord himself. Receive this truth of the father of lies: he is driven to confess that he can not with all his engines break down jobs castle & tower of defence. And yet Satan persuades witches and unbelievers he can do all things, yea turn the world upside down. But here he confesseth the contrary. The charge of God is great for whoring after Satan in witchcraft, Leuit. 20.6.19.31. chap. 20. 27. Deut. 18.10.11. Esay. 8. 19 Remember Saul and Manasses practices with witches, 1. Sam. 28. This one place is sufficient to teach us how Satan's power is limited. 3. We have here a singular instruction and comfort against all magical faculties. If thou believest in jesus Christ, not only thou thyself, but also thy children, thy house and substance and all that thou hast on every side, The Lord careth for the children & the very beasts of the faithful in a special manner. Psal. 91.1.2. are under such a blessed shadow, that no wicked spirit by any art can hurt thee or thine, without a special commission from the Lord himself. What a singular consolation is this? If the Lord so fenceth our goods and cattle, that Satan cannot hurt or bewitch them; how much more doth he care for us? Oh that we could yet more assuredly believe. This one place is sufficient to warn the faithful to sleep and to rest quietly in the shadow of the almighty. q. Of God's providence. THe wisdom of the world can hardly brook this blessed doctrine of God's providence: first, Satan speaketh here notably concerning God's providence, far otherwise then his vassals have done or can do in the world. He confutes all Epicures, and Stoics Epicures. Mat 2.17. Mal. 3.15 Satan confutes the Stoics for he saith God hath a special care over job. because the pride of man's heart will not ascribe all good things unto God: secondly, for that in outward judgement so many accidents cannot be ascribed to any cause but to blind fortune. So blind and ignorant is man's heart. Lastly, we would gladly avoid God's presence and divine judgement for the trial of all our actions. These and the like reasons have caused Epicures and gross sinners to deny utterly the holy doctrine of God's providence. They say every one that doth evil is good in the sight of the Lord, and he delighteth in them, or where is the God of judgement? And again, We count the proud blessed, even they that work wickedness are set up, and they that tempt God are delivered. Another sort well near as profane have dreamt of an absolute necessity in all things: they say God's providence is a chaining together of many causes which bind all things, and even God himself that he can not alter or change the effects which those causes are to produce in any part of the world. * Satan confutes the peripatetics, for he saith God himself doth not look upon job in a general but in a most special manner caring for him and all his. But Satan himself is here of another judgement. A third sort would feign restrain God's providence to the highest heavens, & would have us think that all things here on earth are governed either by the influence of the stars, or by some secret work of nature, or by the will and reason of man: or if none of these be the proper cause: then fortune & chance must be the Lady and mistress and mother of all such strange events. But for the confirmation of our faith, and for the confutation of all such blasphemers, we must have most strong and sufficient arguments out of the holy scripture always in a readiness. Such as think not of Gods daily continual d●otrction are worse we see here then the devil. First let Satan confirm us, that gladly would infirm & weaken us: & let him confute his own vassals, who would feign confirm them in all their errors. We see his conclusion in God's presence, whatsoever he suggesteth in their hearts to the contrary, is but error and vanity. 2. Argument. A second argument is this: Man the creature is provident, and wise for government: Ergo, much more the creator. Cap. 3●. 36. This is the Lords own reason unto job: Who hath put wisdom in the reins? or who hath given the heart understanding? The answer is the Lord himself: Ergo, he is more wise, more prudent, and more provident than man is. Psal. 94.9.10. And thus the Psalmist reasoneth: He that planted the care shall not he hear? or he that form the eye shall not he see? he that chasticeth the nations shall not he correct? be that teacheth man knowledge shall not he know? 3. Argument. A third argument: If the almighty do not govern, provide for, and preserve his people, it is either because he will not, or because he cannot. To admit any such cause in him, is to give place to an intolerable blasphemy against God. He that hath decreed and sworn to advance his elect to such an everlasting glory in the heavens, must have a special care of them here on earth. Q. What is God's providence? What is provided. The providence of God is the everlasting, and immutable counsel of God, most wise, most just, whereby God careth, provideth for, and preserveth all and every one of it creatures: and effecteth all good, and permitteth evil to be done, and turneth both good and evil to his own glory, and the salvation of his elect. Use of the doctrine of God's providence. FIrst, we see by this doctrine, from what sweet fountain all good doth flow and stream continually unto the creatures, from the Lord alone, God the fountain of all good in man. for there is no good in any creature but by and from his grace, of his own free will and power, effecting and working the same. Wherefore let us break down self love, pride of wit, free will, and such fantasies and illusions of wicked spirits, and never sacrifice unto our own net, as the prophet speaketh, but unto the author of all good the Lord himself. Heb. 1.16. 1. Patience. The doctrine of God's providence will teach us patience in afflictions. job. 1.21. In adversity 2. Think upon the Lord principally, & seek help of him only by means appointed in affliction. 1. Sam. 14. Psal. 147.11. 2. We learn here to be patiented in afflictions, considering the hand of our God is present with us, and his eyes are ever upon us: let our eyes, the eye of our faith, be fixed and fastened upon him, and quietly let us say with job, As it pleaseth the Lord, so it came to pass, blessed be the name of the Lord. 3. Again, in adversity let us not so much think upon the secondary causes and means, as upon the all-sufficient and most provident God which is not tied unto means as carnal wits and blind hearts have imagined. It is not hard for the Lord to save by few or by many. And for as much as our God careth for all his creatures, and more for man, and most of all is delighted in them which fear him and attend upon his mercy: Let us in all holiness and righteousness strive to serve him all the days of our life, assuring ourselves that he careth for us, and seek the means, and a blessing upon 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 providence doth confirm his people, they are these & the like: Math. 6. Luke. 21.34. against that worldly care which distracteth and divideth the heart, the Lord Christ doth call it therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proijce quae cunque cor-tuū laniant, quae si aliter extrahi nequirent, cor ipsum cum illis revellendum erat. Senec. epist 70. lib. epis. 52. 1. He that careth for the less, careth for the greater: God careth for the fowls of the air, and for the lilies of the field: and therefore much more for us, Mat. 6.25. 2. We must avoid such things as oppress the heart, make it dull, brutish and profane: This do surfeiting drunkenness, and the cares of this world: wherefore we must take heed of them, Luk. 21.34. 3. He that hath given us so infinite a treasure as jesus Christ and his riches, will not deny us the trash and base things of this life: Our heavenly father hath given us * Ask thine own heart & conscience whether the heavenly father by his holy spirit hath married thee to jesus Christ Note these places. 2. Cant. 2.16. 2. Cor 13.5. john 15.1.2. Doctrine. jesus Christ: Rom. 8.32. Ergo, we shall not want the blessings of this life. 4. Again, certain it is, he that will give us the greater blessing, will give us the less: Our heavenly father hath decreed, promised, and assured us by his spirit, he will advance us into his kingdom in heaven, Luke 12.32. Rom. 8.15. Ephes. 4.30. Wherefore assuredly he careth, for provideth, and preserveth us on earth. 5. The last argument is the experience of the Saints, Psal. 34. verse 8.9.10. Taste and see how gracious the Lord is, blessed is the man that trusteth in him, fear the Lord ye his saints, for nothing wanteth to them that fear him: the lions do lack and suffer hunger, but they which seek the Lord, shall want nothing that is good. Again, I have never seen the righteous forsaken, nor his seed begging their dread. 3. We learn here again of Satan, speaking of God's providence: Thou hast blessed the work of his hands: how the Lord blesseth the honest and lawful trades, * No say the atheists and worldlings, riches come by fortune & by chance. Satan denieth that, affirming that riches be Gods good blessings. Satan more religious than his instruments. Satan saith they come by labour, Ergo he condemneth slothfulness. vocations, faculties, and all the good labours of the faithful in their several places and conditions whatsoever. This is it the Psalmist speaketh, Psal. 128.1.2.3. Blessed is the man that feareth the Lord and walketh in his ways, 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 idleness; but to the labour of the faithful: remember Saint Paul's charge, 2. Thes. 3.10. We warned you that if there were any that would not work, that he should not eat. Adam the first man was appointed to labour: Gen. 4.2. Gen. 47.3. and so he did with both his sons, to the one he commended husbandry, to the other a shepherds life: and so lived their posterity which followed in many ages after them. 4. We see here that the Lord granteth not only to the wicked freely, the blessings of this life in abundance, Psalm. 73. job 21.18. but also to the righteous, their cup otherwhiles runneth over, Psalm. 23.4.5. God increaseth their substance and store exceedingly, as we may see in Abraham, Lot, Isaac, jacob, David, Solomon: 1. Tim. 4.7.8. For godliness hath the promise both of this life present, and of that which is to come. Deut. 32.15. But as for the wicked howsoever the Lord fatteth them with his hid treasure, yet the Psalmist assureth us their portion is in this life only, Psalm. 17. And therefore both job and David tremble and fear when they consider Gods present blessings, multiplied upon the godless people, and yet their terrible end which followeth not long after, job, 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 he will not * Heb. bless thee. blaspheme thee to thy face. THis is the last argument whereby Satan laboureth to prove job an hypocrite, and to move the Lord to smite him with some sharp and bitter afflictions. He that blasphemeth against God under the cross is an hypocrite: Satan's last sophistraction against job. job will blaspheme under the cross: Ergo job 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 Satan wounded him, but yet was he no hypocrite. The minor or second part is but Satan's supposition: therefore the conclusion is false. But stretch out now thine hand: That is, use now some special means against him, or send me as thine hand or instrument, to afflict job in his body or goods: q. d. If I be sent from thee against him, Satan & his vassals are instruments of God's providence. So David calls theaff lictions which be upon him God's hand and so Samuel: 1. Sam. 5.7. & 7.13. judge 2.15. 1. Sam. 18.10. I shall prevail, and I shall work with efficacy, 2. Thess. 2.11. but otherwise whatsoever I attempt against him is in vain: wherefore send me now as thy sergeant to arrest him. In this respect also Nabuchadnezzar is called God's servant, jerem. 43.10. and chap. 25. 9 And Cyrus his shepherd, Esay 44.28. and other enemies of his Church and people, God's rod, axes and hammers, etc. and the evil spirit is called the spirit of God, because he was sent from God. And touch all that he hath: That is, give me leave to smite all that he hath on every side: or seal me a commission that I may proceed effectually against him, give me leave to amaze him, to take from him all his riches, all his sheep, 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 twice used in one chapter, 1. King. 20.23. & 25 verse. In lo, If not, let us fight with them in the plain, (to see) if we shall not be stronger than they: q. d. doubtless we shallbe stronger. Again, some curse or imprecation is to be supplied and understood in this and the like phrases, as thus: God do so and so to me if he will not blaspheme thee to thy face. Barack. Bless, that is, blaspheme in a contrary sense, as before verse 5. Ephes 4.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Titus 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word doth signify all manner of reproach or evil speaking, whereby we do hurt or disgrace the name of God or men: it is used, Math. 9 15.19. Ephes. 4.31. Tit. 3.2. Paul saith he was a blasphemer, albeit he spoke evil of Christ jesus ignorantly, 1. Tim. 1.13. here Satan means that job shall in heat and anger against God, blaspheme and speak evil of God's power, wisdom, goodness. To thy face. That is, publicly, openly, and boldly, without any fear of thy presence: the like see, Exod 20. 3. Gen. 10 9.6.11. Satan desireth two things principally 1. to blaspheme God. 2. to destroy man. 1. In this verse Satan showeth himself unto us in his colours, and how he burneth in malice against God and man. For here he pointeth at two special things which he most desireth: first, the affliction and misery of man as here of job: secondly, the blaspheming and dishonouring of the great and wonderful name of God. 2. Again, here we see by Satan's own words, that God hath not only a bare permission in this and the like actions, for Satan desireth not only that God would permit, but that the Lord would send him with a special commission, to command and to use the creatures * 2. Thes. 2.11. So is it said that an evil spirit sent of God came upon Saul. 1. Sam 18.10. & 2.5 16.10. unus idemque spiritus & domini appellatures malus. Gregor, in 1. job. effectually against job. Thus the Lord both can and doth work by evil instruments and by Satan himself, to the praise of his wisdom, power, and justice: he can bring light out of darkness. We must not then use any adjurations or coniutations, or exorcisms against wicked spirits, but entreat the great Lord which sent them, to command and drive them away from us. Satan makes great suit for a commission to be sealed unto him before he can hurt any of the faithful, and yet all his labour could not prevail, but that God had decreed it before Satan came in presence. 3. We learn here in special manner what bloody hearts and deadly hatred these wicked spirits have against all the righteous and religious people of God: * Satan is not so forward to afflict the wicked, as to Plague the good people of God. 1 King. 22.19. for we see ●ere that to afflict this holy man, he first offereth himself, striveth, and (as it were) persuadeth, and moveth the Lord ●fter his manner against job: But for the execution of gods ●udgements in this life upon the wicked, he is called and ●ited before, he offereth himself thereunto, as in the story ●nd vision of Micheas against Achab, the holy Ghost hath ●est in record for our instruction. 4. Let us learn here of Satan what witchcraft is, namely, the stretching forth of God's hand upon us, or any outward blessings given of God unto us: when wicked spirits are sent with commission from the Lord against us, either immediately by themselves, or by the secret and unknown practices of witches and sorcerers. Wherefore again here we be warned by Satan himself, not so to cast our eyes upon these base and vile instruments of the devil, nor upon Satan and his arts, but in all such extremities and miseries to turn speedily to the chief Lord, who hath sent Satan with this commission against us. Such as rage's against witches, and scratch them, & adjure wicked spirits, are much like our common hackster's and swearing ruffians, which when the Lord majors sergeant shall arrest, presently they rage, swear, and drive at the Sergeant to kill him: whereas they should labour rather to pacify the chief Magistrate, and to satisfy laws which they have broken. Wherefore in these cases let us weary the Lord with supplications and tears, till he withdraw his hand from us, or grant us some special comfort to bear his fatherly corrections upon us. So doing we shall avoid many sins, which the wicked ignorant people do fall into by sundry illusions of Satan, but specially by witchcraft. That one example of Saul is ordained of God, to warn and to instruct for ever all God's people. First in samuel's time he is a great professor of holy religion: then after his death he doth renounce the holy word. 3. He persecutes the Prophets. 4. He seeks for witches. 1. Sam. 28.7.20. 1. Chro. 10.13.14. 5. Satan by means of the witch offers himself to be adored. 6. Saul receives the devils speeches as the holy oracles of God. 7. Lastly, Saul was slain for consulting with Satan and witches. 5. Again here observe the deadly malice of Satan: he would not have the Lord to smite some one thing, or some few things of jobs substance and blessings: for he knew a little affliction could not so amaze job as he desired. Let unbelievers and wicked men lose but the least part, any dram of their substance, Satan can drive them where him list a whoring after witches, etc. but he knows the faithful are not so soon carried away to his practices: therefore he moves the Lord with all his might to smite both man and beast, all that he hath on every side. We see daily the mercies of the wicked are cruel, Pro. 12.10. as the wise man speaketh. Such we see is Satan their father a murderer from the beginning. ●oh 8.44. He hath ever had a hand in all bloodshed from the beginning. Math. 8.31. He greatly rejoiceth in the destruction of man and beast, 1. Thes. 2.9. as we see in the story of the Gadarenites, but principally he desireth man's everlasting perdition and destruction both of body and soul. 6. Again, we are to note Satan's rage and fury against job: he is ready to undergo any plague, curse, Some imprecetion is to be understood necessarily. or vengeance of God, if job blaspheme not the Lord to his face. Hence we learn whence come those railing and cursed speeches of men, which in their mad fury fear not, no more than Satan to call for all the plagues and curses of God upon themselves and others. Upon themselves: as would I were hanged, or would I were dammed in hell, but I will do so and so, etc. Cursing of others: a plague of God light on thee, and the like horrible speeches, which pagans would fear to utter. We have a notable example in the scripture, * Acts. 23.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They did cause themselves: or gave themselves to the devil, except they brought their devilish purpose to pass. how Satan's scholars imitate well their master for this point. For the wicked bloody jews which would have murdered Paul, they bond themselves with a curse, (or an oath) saying, that they would neither eat nor drink before they had killed Paul. But Satan and the jews were deceived, for the Lord delivered his servant, and the devil and his instruments against both were confounded in their practices. 7. Lastly, here note diligently what the end is of all Satan's practices, temptations, arts, faculties, and stratagems whatsoever: his only desire is that God might be blasphemed by his elect people, that they renounce God, renounce the holy truth, and pure religion. This Christ signifieth unto Peter when he saith: Simon, Simon, behold Satan hath desired to winnow you as wheat. Luk. 22.31. And surely Satan came near him, & gave him many great wounds, and had not Christ mightily kept him, he had fallen away undoubtedly from the living God. For in his second denial of Christ he Math. 26.71. Mar. 14 69.70. began to blaspheme, and to renounce Christ with an oath, and yet weak was the instrument which came against him, it was but the voice of a damsel. But when he was the third time a little more priest, he was soon near oppressed by Satan and his instruments the wicked priests: for he began then to curse himself, and to swear, saying, I know not the man. Satan here considers what we are of ourselves: we be indeed fleeting and wavering as the water. But Satan forgets or knows not God's power, Satan and all wicked men measure other men & judge of other men by themselves. and the power of Christ, Phil. 4.13. dwelling in us. He seethe it otherwhiles and hath experience of it in the faithful, and yet for all that he knoweth it not. No more do the wicked know the graces and working of God's spirit in his children, and therefore they think often they be distempered with strange humours, as themselves melancholy, etc. Q. What special causes, sins, or evils cause the wicked to blaspheme God? A. First, pride of heart causeth a wicked man to despise and blaspheme the glorious name of God: as in Pharaoh, Exod 7.14.23. a proud heart caused him so disdainfully to speak against God, saying: Who is the Lord? And in Rabshaketh, 2. Chro 32.16.17. 2. King. 18.32. who both spoke many blasphemies against the great God of Israel, and wrote letters also full of blasphemies in contempt of the almighty. 2. Anger and sorrow of heart by any torture, torments or afflictions, causeth the wicked to forget themselves, and their adversaries, and then furiously to curse, to rail, and to blaspheme the living God. reve. 16. ver. 9 Ver. 10.11. So saith the holy spirit: Men boiled in great heat, and blasphemed the name of God. Again in the same chapter: Men gnew their tongues for sorrow, and blasphemed the God of heaven for their pains. 3. Sometimes desperation causeth men to blaspheme: Gen. 4.13. as in desperate Cain: My punishment is greater than I can bear: he rageth against God's justice, as cruel in tormenting him. We see this sin too often in desperate wretches in the world in these days. 4. But most commonly these horrible sins of blasphemy proceed of a cursed liberty, which wicked men have given themselves to swear and to blaspheme the holy name of God: it is an argument of great profaneness of heart. The holy Preacher assureth us that this vile custom of swearing is a special brand of a godless man, and the fear of an oath, Eccle. 9.2. the special mark of God's children. All things come alike to all, etc. as is the good, so is the sinner, he that sweareth, as he that feareth an oath. Vers. 12. Then the Lord said unto Satan, lo all that he hath is in thine hand: only upon himself, thou shalt not stretch forth thine hand: So Satan 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. branches: 1. A commission granted unto Satan, as we see verse 12. where we may consider these special points: 1. Who granteth the commission, the Lord himself. 2. To whom it is granted: to Satan. 3. How far it reacheth: his commission is very large, against all things that job had, man or beast, himself excepted only. 4. How ready Satan is to execute it, with out any delay or consultation. 2. The execution of it, vers. 13.19. Then the Lord said unto Satan, lo all that he hath is in thine hand. That is, thou hast with all thy might moved me to try my servant jobs faith and constancy: I say he is sound, and yet thou art bold in my presence, to accuse him of hypocrisy. Wherefore I give thee leave to work effectually against all his substance (let thine own experience confound thee Satan:) See whether all the calamities thou canst bring upon him, do cause him to renounce his religion, or to blaspheme his God, etc. I permit and give thee leave to excite & to move all thine instruments and engines against him, to consume all that he hath on every side. Only upon himself thou shalt not stretch out thine hand. That is, thou shalt not hurt his own person, soul or body, nor take his life away from him. So Satan departed. That is, he was right glad of this grant, he made no long delay for further speech or consultation in God's presence: but departeth to invent and practise against job all the evil he can with all the expedition that may be. From the presence of the Lord. This is again spoken to our capacity, as before vers. 6. for the truth is this: there is nothing out of God's presence, neither is there any coming into, nor going from the same. Psalm. 139.1.12. O Lord thou hast tried me, &. whither shall I go from thy spirit, or departed from thy presence? for the almighty filleth heaven and earth. Q. It is strange that the Lord should listen to the speeches of his arch enemy, and yet more strange that he should be moved by his arguments: but most strange that after disputation he should any thing yield and permit his holy servant to be thus handled by this unclean spirit. A. The Lord neither granteth nor sealeth his commission mentioned in this verse to pleasure Satan, neither is he moved by any arguments or for any favour towards him, albeit he seem to grant some such thing, chap. 2. verse 3. But the Lord gives Satan this commission, and sends him forth to work effectually against job for these causes following: First, because the Lord had decreed his probation of job, before that Satan came to that conference, yea before job was borne, for the glory of his name, the instruction of his elect throughout all ages. 2. That the Lord might hereby make known in job the power and virtue of jesus Christ, whereby Gods faithful people shall overcome and confound Satan throughout all generations, Philip. 4.13. 3. That God's people in all ages might by this * james. 5.11. example learn patience in all crosses and calamities of this present life: for there can be I suppose no special evil in this life, but we may find in this precedent some help against the same. 4. That the faithful may see with whom they wrestle in all the miseries and evils of this present life, Ephes. 6.12. Ignorant people think they fight against thieves, witches, and other visible instruments of Satan, but the Lord would have us understand that we wrestle not with flesh and blood only. 5. That we might learn that all crosses and afflictions of this life by wicked spirits, Psal. 66.10. or otherwise shall turn to our great good, as in job, they shall but pair away our rottenness, for by the cross the heavenly father purgeth us, john 15.2. This verse teacheth us: First, this doctrine most clearly: All absolute power in the Lord God alone. that the Lord hath all power in his own hand to cut short and to let loose all wicked spirits, and to send them forth to work effectually where it pleaseth him. Hence it is, that the wicked albeit they be left unto Satan in some sort to be governed by him: Ephes. 2.2.3. to be snared, and to be lead to do his will, 2. Tim. 2.26. yet the Lord preserveth them in this life, so as he shall not work all his will upon them, for them would he speedily consume them: so the Lord is patiented and long suffering, Rom. 9.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and good also even unto the vessels of wrath prepared unto destruction. 2. Our hearts be faint when we see the means of God's providence taken from us: but learn here how soever Satan and his instruments, may rob us of these outward means of life, yet they can * God's love and care is not lessened when all outward means do fail and forsake us. not deprive us of God's grace, we be still as highly in God's favour, he careth for us more in all our afflictions, then in all the time of our prosperity. The Lord bids Satan smite all that he hath, but not to hurt him, not to touch his person: when therefore all our blessings are taken away from us, let us not despair, or be broken with sorrow, or fall away from the living God, for he fatherly regardeth us, and careth for us, what changes soever be upon us, yet his love is never changed. The blessings of this life, how often are they taken away from the best beloved children we see, and yet the heavenly father's love never changed. Wherefore let us sleep in our father's bosom, howsoever things present fail us. jacob slept at ease in the cold night in the fields, and had but a stone under his head for his bolster, Gene. 28.11. Elias counted himself well dieted with a cake baked on the coals, and a pot of water, 1. King. 19.6. john was poorly appareled with camels hair, and nourished with locusts and wild honey, Matth. 3.4. The Apostles how are they satisfied with barley bread, two or three fishes broiled on coals with a little water? Daniel and his companions were fed with herbs, and jesus Christ the Lord himself had not where to rest his head, and yet all these did live by faith, and fainted not when outward means failed them. 3. We be taught how the Lord in afflictions hath a special eye to our strength, 1. Cor. 10.13. he first beginneth with jobs substance and external things, thereby to exercise his faith and patience, before he comes upon him with greater assaults against his person. And out of all doubt job was of exceeding grace and strength, (as after shall appear) that could so patiently bear all such crosses. This manner of proceeding we see in the Apostles: first, We be impatient in light afflictions. The Lord proceeds with us according to our strength by degrees. the Lord bridled the rage of their enemies: Fear came on every soul: Act. 2.43. Secondly, Satan had authority to cast them into prison, Revel. 2.10. but not yet to go beyond menacings and threats, Acts 4.18. After all this Satan receives yet from the Lord greater liberty even to murder, and to shed the blood of God's saints, as of Stephen, Acts 7. first, and of james after, and so of many thousands in that age and in the ages following, as the stories of the Church have well and truly recorded: look as god dealeth or giveth us of his own strength, so doth he exercise us with temptations, which thing we are sure is not against our profit, albeit otherwhiles the Lord himself only knoweth wherefore he trieth us. Thus the Lord worketh where he giveth greatest graces: for like as a man can never show such workmanship in a little shop, as in a large and great one, where he may have stuff & store of workmen, etc. even so the Lord in his great works in Abraham and job, and the like: The Lord tried them to the uttermost, to the end that when we compare ourselves with them, we maybe ashamed, seeing we be not able to suffer any affliction, be it never so light. 4. There is great difference between this commission against job, and that which was granted against Achab. Wherein, or in how many points the devils commission against job and Achab do differ. There the prophet seethe the Lord to sit as it were in a chair of estate, and to speak first himself, Where shall I find a lying spirit to go and deceive Achab? So the Lord calleth for a fit instrument to execute just vengeance upon that hypocrite. First, there we see then when the Lord meaneth to punish the wicked, he doth not expect satans motives and persuasions, but preventeth him: But when he trieth his children, he permitteth Satan first to accuse them, for therein the devil wearieth himself. Secondly, note another difference between job and Achab: The Lord there calleth for a spirit of delusion to fill Achabs' soul with errors, It is a fair greater plague for a man to be blind and ignorant in his soul & to be full of error & an fidelity as Achab and Dives was, and papists them to be full of botches & boils in his body as Lazarus and job were. and so to plague him spiritually: Who (saith the Lord) shall entice Achab, or persuade and deceive Achab? A wicked spirit answered, I will entice him, I will go and be a false spirit in the mouth of all his prophets. There is no plague or judgement sent from God, and executed upon men so dangerous, as these spiritual illusions whereby unconstant and unbelieving hearts and minds are carried away by unclean spirits. This plague is threatened for the long contempt and abuse of God's holy truth, Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusions, that they should believe lies, that all they might be damned which believe not the truth, but had pleasure in unrighteousness. If such as despise the pure light of nature be given over to Satan's effectual working, to be confounded and amazed, Rom. 1.28. How much more they which despise that bright shining grace which bringeth salvation, see Tit. 2.11. Hebr. 2.5. Ephes 4.18.19. These be the steps unto the reprobate sense, threatened so often unto sinners for the contempt of God's holy truth. And thus fearfully was Satan sent against Achab to plague him in his soul, but here is no such thing granted unto the wicked spirit against holy job. Let Satan devour all our substance (if God so please) yet if the Lord keep our persons in peace, let us lift up pure hearts and hands to be thankful unto the almighty for his most gracious clemency. Pray always heartily against illusions of Satan as did Agur: Remove from me vanity and lies. Pro 30.8. 2. Chro. 21.1. 2. Sam. 11. Luke. 22. And if Satan have liberty to proceed against our bodies, yet if the Lord keep our souls that we be not spiritually plagued and dulled by his suggestions, we shall through Christ give Satan the foil in the end. Question. But Satan smites also sometimes the faithful in their souls and minds, as well as in body & goods? Answ. No doubt they are humbled often by wicked spirits sent purposely from the Lord to shake and buffet them lest they swell with any spiritual pride. For this cause the Apostle was spiritually exercised by Satan, the messenger of Satan was sent to buffet him (saith he) lest he should glory in himself or be exalted: and this messenger he calls a prick in the flesh, whereby I understand all the galls, griefs, and pricks in soul and mind, 2. Cor. 12.7. Num. 33.55. judg. 2.3. which Satan gave the holy Apostle by reproaches, wants, persecutions, and other grievances in the world, for so he seemeth to expound himself in the 10. verse following. 5. Let us learn here by this wicked spirit, to be diligent in our several functions: his pain is great, he is restless to do evil: so let us with all sedulity strive to do all the good we can. The good father Latimer was wont to propound this example of the devil to the slothful and idle B. and watchmen of his time: showing how the devil was ever resident, teaching, admonishing, instructing, and watching with all care possible for his flock, and so were not the B. therefore said lie, the devil was the most careful, and watchfullest B. in the land. Here Satan we see makes speed to execute God's will, but with an evil purpose, far unlike the holy angels which are said also to have wings, that is, to serve the Lord with all cheerfulness and readiness, Psal. 103. but these do it faithfully in obeying truly the holy voice of his word. Vers. 13. And on a day when his sons and his daughters were eating and drinking wine in their eldest brothers house: Vers. 14. There came a messenger unto job, and said, the oxen were ploughing, and the asses were feeding in their * Or beside them or hard by them. places. Vers. 15. And the Sabeans came violently, and took them away, yea they have slain thy servants with the edge of the sword, but I only am escaped alone to tell thee. NOw followeth the execution of Satan's commission, which is the second branch of the third part of this chapter, and here we shall see how Satan in one day destroyed and rob job of all that ever he had in all his great substance, far or near about him. This execution upon job, containeth 4. special calamities, whereby Satan purposed to amaze and break his heart. And on a day. That is, when one of the days appointed for banqueting, supra verse 4. by the brethren, for their godly solace, mutual edification and comfort, was come: then Satan having obtained the foresaid commission, he thinks it the fittest time to play all his tragedy, and with all policy to set forth his stratagems as it were in one instant of time, that so he might the rather oppress job suddenly. When his sons and daughters were eating and drinking wine. That is, when they were feasting after their wont manner, as is before showed: Wine is here used tropically for the banquet itself, part for the whole: for that wine was no more their ordinary drink then in those parts, where was plenty of wine, than it is with us, where we have it by transportation only; nay I think less ordinary and usual with them then with us. Their common drink was water, and is in those parts to this day. In their eldest brothers house. That is, the eldest brothers day, All jobs calamities fell upon him in one day: Satan could have robbed him of his oxen in one day, of his sheep another day: but he thought not that way best for his advantage. as vers. 5. was now come about. This was a special solemn feast day no doubt. This verse again teacheth us: 1. How bloody Satan, is full of policy, and how diligent to watch his fittest time to do a mischief. He would not gladly spare job one day, but for that he is sure to do the greater hurt, and to be more like to wound deeply jobs heart, he prepares all his instruments & weapons, to let fly all at once against the Lord's champion; fire and winds, Chaldees and Sabeans rush violently, and all in one special day, when job thought least of any calamity, when his children were solacing themselves mutually in their honest mirth: and job no doubt comforting himself in his own house in like manner. 2. Satan may be let lose against us in time of feasting: If these holy men, which were so faultless in their feasting, and over whom their good father did so watch and ward always carefully, were strangely murdered by Satan in their feast day: let us at all times watch and ward, Take heed to thyself in mirth and feasting. and specially when our mirth is greatest, for the like evils may light upon us more justly in these sinful days, then upon these religious men in those times. Most truly did the preacher speak, Eccles. 7.4. It is better to go to the house of mourning, then to the house of feasting, Dan. 5. Mar. 6.20. because that is the end of all men, and the living shall lay it to his heart. Remember the examples of Beltashar and Herod sporting themselves in sin. Vers. 14.15. There came a messenger unto job and said unto him: The Rabbins are fabulous. The first message of jobs first calamity. job is here first set upon the rack. This messenger say the Rabbins, was a wicked spirit: but it is most like he was one of jobs servants, which did attend upon jobs husbandry: he seeing the great loss his master had by thieves made haste to tell him, to stir up some means to pursue the thieves, etc. The oxen were ploughing, and the asses feeding by them. The messenger assureth his master first of his fellow-servants fidelity, they were carefully tending their business, when the thieves came violently upon them: q. d. They servants were not feasting or sporting themselves, they were not slothful or sleepy, they were not absent about their own affairs, etc. but we were all occupied in our several places, some ploughing, some grazing and feeding our cattle carefully when this great evil fell upon us. Again he showeth how the oxen were ploughing, they were in labour, very beneficial beasts. Boves arabant (saith Gregory upon job) ut memorato fructu operis, causa crescat doloris: The oxen were ploughing: this benefit is mentioned for the increase of jobs grief. And for this cause sayeth he also, that Non solum asinae, sed asinae faetae rapta referuntur. Apud * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graecoes. The Greek translation saith, they were not asses only, which were stolen, but asses great with young. And the Sabeans: That is, that wild and savage people of Arabia, which live by theft, robbery, and spoil of men. Hic nascitur thus, unde virgil Centumquè Sabaeo thure calent arae. This wicked people came of Sheba, nephew to Keturah, Gen. 25.3. and Abraham. There is another country of like name, Sheba, of Seba, Chus son, Gen. 10.7. nephew to cursed Cham: hence came the Queen to Solomon, 1. King. 10.1. and Candaces eunuch up to jerusalem to worship, Act. 8.27. Came violently. These bloody thieves and robbers came suddenly upon us unprovided and unarmed, yet we resisted them, notwithstanding they were so strong, but they have slain all thy servants. And took them away. That is, the aforesaid oxen, 500 yoke of oxen, and the asses, 500 asses, they drove all these away when they had slain thy servants. They have slain thy servants with the edge of the sword. That is, these wicked thieves were all merciless, they have murdered all thy servants: like Phrase, Luk. 21.24. Psalm. 63.10. Heb. 11.34. And I only am escaped alone to tell thee. That is, I did not fly only to save life, but seeing all my fellows slain, and all the cattle in danger to be lost, and mine own life endangered, to save the one or the other, or both if it may be, I am now come by God's good providence to tell thee, that thou mayst pursue and follow after them with all the power and speed that may be. 1. The 14. verse teacheth us, how near Satan may be in this world unto us, when we think him furthest off: if this wicked spirit may thus rush upon God's good people when they are well occupied in their lawful vocation, place, and charge: what marvel is it, if he be let lose against the wicked and slothful men which lie and sleep in idleness and in sin. Peter thought little Satan had been so near when he warned his master lovingly, Let Satan ever find us well occupied. to spare and to pity himself, Math. 16.23. and when he promised so confidently that he would die with his master, Matth. 26.33. john 15.37. Satan lieth in wait for us every where, Satan shames David in his slothfulness. 2. Sam. 11.2. he is an old serpent, 2. Cor. 11.3. Revel. 12.9.10. and by all his arts seeketh to cirumvent us, to underprie us, 2. Cor. 2.10.11. & to devour us (as here we see) by all the means he can, 1. Peter 5.8. Therefore let us put on our complete armour every day, Ephe 6. 1. Thes. 5. 2. Here again the Lord advertiseth us what need we have to be guarded continually by the holy Angels of God. Psal. 3.8.91.11.12. Satan is our common adversary, but the Lord hath appointed his good Angels to preserve us, otherwise both we and our substance should be consumed every day, every moment of the day. The 15. verse teacheth us: thieves and robbers Satan's special hands and instruments to work by. 1. How Satan maketh the children of rebellion his vassals and slaves to serve him and to work his will. Here is no mention made of Satan, yet all this murder and theft by the Sabeans came from him as the chief head, for that bloody and cruel spirit, worketh spiritually, invisibly, and strangely in all the children of rebellion, Ephe. 2.2. It is hard to demonstrate in what manner Satan worketh in the wicked, because the scripture, When this pack cometh against us let us remember then that Satan is let lose to prove us. No mercy with Satan and his instruments, if the Lord rebuke them not they murder all. Gen. 45.5. as here so elsewhere doth not so clearly reveal it. But the scriptures full often beat into our ears that Satan is near us and worketh in the unbelievers, to the end we might watch and resist him by faith and prayer, jam. 4.7. 2. We see here there is no mercy with Satan and his instruments, if the Lord stay not their rage. Satan had leave and commission granted, he would have all jobs servants murdered, thieves and robbers were ready to execute: and so be also this crew, but the Lord often cuts them all short. Satan would have murdered joseph by his brethren, but God rebuked him, and bridled them. God (saith he) sent me hither for your preservation. So Satan than and Saul his instrument sought every day to murder David, 1. Sam. 23.14. But GOD delivered him out of his hand. Let us learn to rest quietly by faith in the Lords sweet protection. use. Psal. 91.1. And David himself so long as he was carried away with the spirit of whoredom and murder, he showed himself a most merciless man, It is a great comfort for a man in misery to have some loving friends about him, a good wife or a good child, or some good faithful servant: but job had none of all these: No doubt Satan slew all the best servants and left the worst alive. he spared not his own best beloved servant good Vriah the proselyte. 3. Satan did rob job of all his faithful children, and best servants, which might comfort him in his misery, but he leaves him some few hirelings which he knew would be meet instruments to scorn him and molest him in his afflictions. He complaineth of a number such wretches (which were about him) to whom he had done good often, Children of fools or of villains, or without name, or of an evil name, more vile than the earth, now I am their song and their talk, (saith he) they whose fathers I have refused to set with the dogs of my flocks. And yet was he a father to all the poor and fatherless. 4. We may learn here again how artificially Satan provides to wound jobs heart: he kills all this company excepting this messenger. If none had been left to make relation of this stratagem, Satan artificially plays his parts against job, gives him no rest or intermission till all the tragedy be ended. job had not known (it may be) this evil for some days after, in which time he might have recovered some strength by prayer, & otherwise by some good means from the Lord. For this cause Satan strives to play all the parts of this tragedy in such good order in one day, as that it may most amaze job in beholding it, and fill his heart with sorrow and grief without any ease or intermission. Vers. 16. And while he was yet speaking, another came and said, the fire of God is fallen from heaven, and hath burnt up the sheep, and the servants, and devoured them: but I only am escaped alone to tell thee. ANd while he was yet speaking, etc. Before the first messenger had ended his message, another servant came with the like or worse news. The fire of * Like phrase. Gen. 50.8. jonas. 3.3. God is fallen from the heaven. That is, a strange fire, or some sudden flashes of lightning in a grievous tempest, a fire which had some secret and divine causes, He speaks after the common manner of speaking: the people think those fiery meteors which are bred in the highest region of the air, come from heaven. God sent it, we know not how it came from above the heavens or highest region of the air: or the fire of God, that is, a most great and strange fire, as Psalm. 36.6. Thy righteousness is like the mountains of God: that is, most great and mighty mountains. And hath burnt up the sheep. That is, this cruel fire hath destroyed and devoured thy 7000. sheep & servants: they be all consumed to ashes. And I only by some divine and special providence of God am escaped to tell thee. 1. This verse again teacheth us first the subtlety of our common enemy, the great dragon that old serpent: Doctrine. he hath begun his tragedy, he hath begun to wound jobs heart, job is an old soldier and therefore must be beaten down all at once, before he can recover any strength. he will now give him no time to gather new strength. He knows job an old soldier which must be beaten down all at once, otherwise all his labour is lost. For might job have some rest to turn to God by prayer, (before he be so broken and amazed as he knows not where to turn him) he would soon beat back Satan with all his force. For this cause doth this wicked spirit play all his parts without any intermission: The saints of God have had some skirmishes with him, but after a little breathing time they have ever foiled him. This we see in David, he was often in great straits, and yet by God's goodness, he soon recovers strength again: in Ziklagge he and his men lost all they had, wives, children, 1. Sam. 30.17. Act. 5. last verse. etc. and to add unto his misery, that wicked crew which was with him, all in a rage, would have stoned him: here was cause sufficient of unspeakable grief of heart. But David gave himself to prayer, and comforted himself in the Lord his God. So we see the holy Apostles and disciples in the primitive Church, being much beaten of Satan, yet in small time they recover greater strength again. 2. We be taught that Satan and wicked spirits are of great strength, Psalm. 103.20. and could soon set on fire all these inferior parts of the world, Wicked spirits have great knowledge in things natural and great strength. if they were permitted. For this cause the Apostle calls them the princes of the air, Eph. 6.12. They poisoned the waters of Egypt, Psal. 78 49. Exod. 7. and destroyed their fish. They poisoned and infected the air of Egypt, and so brought in the pestilence upon men, & a murrain upon beasts, Psal. 78.50. They poison and infect men's bodies most dangerously and divers ways, as we see by many examples in the Gospel, Matth. 17.15.18. Mark. 5.25. Luk. 13.16. and by this of job himself, chap. 2. 3. Note here the more to amaze job, how Satan hath for him variety of plagues. He could have as well stirred up either the same Sabees, Satan hath against job variety of plagues. or some other men to take away jobs sheep, but he would not now use these base helps: he thinks it best to bring down some strange plague (as it were) from heaven upon him. A rot or any such evil would not have destroyed them all in an instant, as he desired: The devil must have against job some exquisite and strange plagues. he must therefore have some special means to devour the sheep all at once: and for this end & purpose nothing like some wild fire, or strange lightning, this will destroy, we see and know by experience, without mercy. And thus would Satan make job believe that heaven and earth have conspired against him for his destruction. Be as careful to preserve life, as Satan is to destroy life. Use. 4. Ignorant people in the like events as these are, can not conceive of Satan's practices, because they be rude in God's book, and be not lightened by the holy truth to see his works. For this cause to fill them with illusions, Satan hath invented from the beginning of the world in all ages, and hath set forth and practised his abominable arts of Magic and witchcraft. By which faculties he hath so prevailed, If any of our ignorant sots and unbelievers were thus plagued in his cattle, he would strait ways cry out only upon witches, and seek after them for redress. that he hath brought the greatest part of the world to worship and to adore him as a God. For being sent of God either to correct and chasten his people and holy servants, as here we see, or to plague unbelievers; as full often we have seen and known, he persuades the blind people in their extremities, to seek help of witches. And these wretched manciples of the devil, persuade themselves and others, that what Satan doth at God's special charge and commission, is done by virtue of their arts, enchantments, characters, and other cursed illusions which wicked spirits have taught them. And thus the greatest part of the world follows after Satan and his mates, because they have not the truth, or having it, 1. Thes. 2.11. have no sound love thereunto. Vers. 17. And while he was yet speaking, another came, and said: The Chaldees set out three bands, and fell upon the camels, and have taken them, and have slain the servants with the edge of the sword, but I only am escaped alone to tell thee. ANd while he was yet speaking another came. The 3. message and cause of jobs misery or jobs 3. rack. There was no intermission, no breathing or resting time for job. Satan had most artificially brought all his matters so about, that all his bloody instruments were all at once in a readiness, as if they had been of a long time of one league, heart, will, and mind, and now had so consulted together, that they knew their time and place, and all circumstances, etc. vers. 16. The Chaldees set out three bands. Satan hath found out another sort of thieves stronger than the first. The bloody Chaldees which lived by oppression and robbery, these came against thy servants marching forward in battle array, well provided against us: and they have taken away violently thy 3000. camels. Thy servants fought against them, but being fewer in number, and weaker in strength, they were all slain without mercy, and the Lord in a strange providence hath delivered me, I think for this end that I might come and tell thee. Doctrine. 1. This verse again teacheth us, that Satan is not a stranger in any country or part of the world. He is acquainted and can command the Sabeans to serve him, Satan is a stranger in no part of the world, but familiarly acquainted in all parts with the wicked. he is as well acquainted in Chalde in like manner. And so in all countries and nations of the world, in the Church and without he can command the children of rebellion, when and where the Lord permits him, to be his hands and instruments to effect any mischief. 2. This nation or people of the Chaldees did serve Satan, as here in theft, The Chaldees great men with Satan in his arts of witchcraft. so also in all the arts of magic and witchcraft, more than any of the elder nations, excepting the Egyptians: for that by Astrological speculations this people could better vail and cover Satan's practices than any other people. This appeareth in the 2. of Daniel, ver. 2. The King commanded to call the Enchanters, and the Astrologians, and the Sorcerers, and the Chaldeans, for to show the King his dreams. All these wizards would be called Chaldeans, Disciplina Chaldaorum Socatur divinatio Cicer. divinat. vers. 4. as if all wisdom and knowledge dwelled among them, and all other countries no way for divination comparable unto them. The Hebrew word Casdim, Chaldeans is interpreted of some, as devils, or as robbers and spoilers. Casdim. A fit name for such a people. This country was Abraham's native soil, as it is storied Gen. 11. from whence he was commanded of the Lord to departed and to come unto the promised land of Canaan, Gen. 12. vers. 1. it lieth upon the East side of jury, between Babylon and Arabia, jere. 50.10. and 51.4. 3. Here again as in the former verse, we may see how bloodthirsty Satan is, and all his special instruments. Great thieves and robbers, in whom Satan ruleth and rageth, they have no mercy. There are some sort of base and poor thieves in the world, which saith Solomon men despise not, because they steal for hunger and to preserve life. A number of these poor wretches die with us: thieves and robbers satans instruments. but the great master thieves, Satan's special instruments, which rob and spoil and sport themselves in evil, and shed blood full often most desperately, they will ever find some favour, and means to escape rack and gibbet, or some one cloak or other, to cover all their bloody practices. Vers. 18.19. And while he was yet speaking, The 4. message of jobs calamity and 4. rack which Satan prepared for him. came another and said, thy sons and thy daughters were eating and drinking wine in their eldest brothers house, And behold there came a great wind, from beyond the wilderness, and smote the four corners of the house, which fell upon the children, and they are dead, and I only am escaped alone to tell thee. THe 18. verse, as before vers. 13. They banqueted every one his day, vers. 4. Now the day came by course to be the eldest sons day, which peradventure had more substance and wealth, and therefore better provided for such a feast then all the rest could be. Synecdoche. Drinking wine. That is, banqueting together, a part of their banquet for the whole. Wine was not then their ordinary drink, no more then with us: but in feasting, and meeting of friends, they drink wine for their comfort, etc. There came a great wind. The devil stirred up a strange tempest of wind against job. Wicked spirits are marvelous cunning to wind themselves into all natural causes, The wicked spirits are very artificial in all regions and parts of the air, to stir up meteors, and such like imperfect bodies and to effect many things by them, as the Lord shall command or permit them. They work in the fiery region, and can stir up Comets and blazing stars there: they work in the watery region, and can stir up lightnings & thunder there: and in the lowest region, and can gather together the moist vapours and hot exhalations, and so temper them, that they may cause great winds and tempests, as the Lord shall permit them. Senec. natur. 7. lib. 5. cap. 1. Ventus esse fluens aer in unam partem, etc. Like as the sea flows by some secret instinct of nature, so the air is purged by winds breeding of hot exhalations and cold vapours in some one part, whence they are driven also into that part of the air which is emptiest of all such matter. From beyond the wilderness. That is, this wind had a fit place whence it might rush violently upon jobs house, as in a champion and open country. And smote the four corners of the house. This is a strange wind that can strike four corners of a house: for no ordinary winds can hurt, It is a strange wind that can strike 4. corners of a house at one time. but that side of the house which hath an aspect unto those points and parts of the world where the wind is bred, and whence it bloweth. If from the South, the South part of the house is most battered: if from the North, the North part of the house is most endangered, etc. But this was such a tempest as overturned the whole frame of the house in one instant. Which fell upon the children. That is, all thy sons and daughters banqueting in the same house are dead, with the fall of that house upon them. This plague came more near jobs heart, and was more grievous than all the rest. What circumstances show the greatness of jobs last calamity. Satan means now to dispatch him, and utterly to confound him. Circumstances which show the grievousness and greatness of this calamity are these. First the good father here hath no loss, as before of beasts and mercenaries only, but now all his most dear and sweet children are swept away from him, as it were, with one besom of destruction in one moment of time. Can David so weep for a cursed Absalon, 2. Sam. 18.53. how much more job for his religious and godly children? Can jacob so heavily mourn for one good joseph, and shall not job have far greater cause of lamentation for ten and for all? 2. This mischief was sudden and was strange, and they were in their mirth, and thought little of sorrow, much less of any death at that time. This no doubt greatly grieved his heart that they were so strangely in their mirth time destroyed: for this made the wicked speak freely against him and his children. 3. This event could no way be seen to fall out for any defect, want, or weakness in the house, job was well assured, and therefore he seethe herein a special hand of GOD set against him. 4. Lastly, the number must grieve him, all his children, all his good and faithful servants, four only excepted. Here may some questions be demanded. 1. Q. It may be here demanded first, 1. Quest. whether Satan did not proceed beyond his commission before mentioned, in murdering so many men, and so many children? A. Children and servants are a part of the father and master's possession and substance, and so have been both by God's law and man's law for many ages, Exod. 21.7. The jews might sell their children, but not to be perpetual slaves or bondmen, as the Pagans: see Lèuit. 25.39.40. Deut. 15.12. 2. Q. This may also seem hard and strange, 2. Quest. that the Lord to try one man, would so permit Satan to trample under feet, and to destroy as brute beasts the lives of so many men? A. 1. We may never prescribe unto the Lord, or circumscribe him. 2. God is not moved hereunto, but of his own free-will, and free motion, vox dei, sit pro ratione voluntas. and his will is the rule of all justice, other whiles secret, ever good and just. 3. Of his own free-will he doth the greater: Ergo, 1. Pet. 3.17. Psal. 44. ver. vlt. much more the less: of election and reprobation, the only will of God is the chief cause. And here the Apostle stops all mouths of men with this sentence: Rom. 9.15.20. O man who art thou that pleadest against God? shall the thing form say to him that form it, why hast thou made me thus? 3. Ques. 3. Q. It may also be here demanded, whether these men thus destroyed by Satan, were saved yea or no? A. The rule of charity must cause us to be well persuaded of this point, because of their education under the government of so religious and so faithful a servant unto God. And in the great deluge not every one drowned in the waters must be thought then to be damned. And the like judgement is there of millions of God's faithful people which perish in wars, famine, and pestilence. The world is ready to judge most hardly of them upon whom some strange judgements fall, even when themselves be greater sinners, and without repentance like to far worse than they whom they judge to be in hell, Luk. 13.2. 3.4.5. * In what manner Satan proceeds by witches to deceive unbelievers. Mark here wisely how the Lord doth open and discover unto us that horrible mystery of iniquity which is in witchcraft. 2. We learn here again what power the wicked spirits have, being let lose against us, to stir up dangerous winds and tempests. They are marvelous artificial and strong to work in the elements, and to breed meteors of all sorts, and in all parts of the air. The common people say, being taught of witches (for God's truth they know not) in great winds and tempests, The devils be conjured, some wicked spirits are abroad. They speak the truth but not truly, but wickedly and superstitiously, for than they understand all such things fall out by means of witches and by virtue of their arts: whereas here you see the contrary, the Lord decrees and sends Satan to work all these things. So Satan being sent of * Tempests do much good in cleansing the air, & much hurt by sea and by land, for the Lord sends Satan in them to chasten his people and to plague his enemies. God (as here we manifestly do behold) persuades first his witches, that he can stir up tempests by sea and by land of his own absolute power. And the witches they believe his lies and serve him in all his ceremonies. Secondly, the witches being first most be witched themselves, they then persuade unbelievers also that these wicked spirits fly abroad by virtue of their enchantments, conjurations, characters, etc. So the common people being besotted and bewitched do hunt after wizards, and some adore Satan himself as Saul hath done. 3. Now I trust we be here sufficiently instructed of the Lord how many servants, how many organs and instruments, how many engines Satan could stir up against us, and how many ways destroy us, mill arts, mill nocendi modos. if God gave us over into his hands. All wicked sinners upon earth, the lords greatest enemies are greatly indebted and bound unto God for their preservation, What power Satan 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 Satan bring them to hell, if the Lord did not restrain and cut short the rage of wicked spirits: how much more the saints and faithful people are bound to be thankful, for against them all wicked spirits have conspired and vowed as it were their destruction. If the Sabees the first robbers had continued in all this work, and in the last place had murdered all his children, the calamity would not so nearly have touched or amazed jobs heart. But now when he seethe beside thieves and robbers, a strange fire and a fearful tempest to rush altogether upon him, as from heaven, he must here think God hath decreed, job seethe as it were heaven & earth against him. men and Angels have conspired his destruction, and so no doubt be near hand plunged in despair. 1. Let us make good use of all jobs temptations: for first God no doubt here means to seal and to confirm unto us all the promises of his providence and protection to all the faithful, Make use of all jobs temptations. giving us the sight and experience of them in one man, that we should not doubt, but that he will be as good as his word unto all that do believe in him. Ob. But I am a frail man, and can expect no such things as job, etc. A. 1. All the holy ones had their infirmities and sins in like manner, Abraham, Isaac, jacob, David, and job himself. 2. When God said to Abraham, I will be thy God, and the God of thy seed, etc. I will be thy rock, were these promises made unto 2. or 3. or unto the faithful throughout all generations? No doubt to all, wherefore let us strive by a lively faith to apprehend them, and by continual supplication unto the Father of lights, (with whom there is no shadow of change) let us labour to renew strength against all new and strange temptations which shall come upon us in this life. jam. 1.17.18. * Whatsoever evils fall upon thee, whatsoever instruments rise up against thee, first look upon God's decree & providence, next fall down and worship. 2. Cor. 12.7. Pro. 24.10. Remember here how many ways Gods child may be beaten and buffeted of Satan in this world, and that by a special commission from God, and yet be as highly in God's favour as before. The Apostle Paul was no less beloved of God when the messenger of Satan was sent to buffet him then before, nay he saith God sent him for his good, etc. 3. Where Satan is let lose against thee to rob thee of God's blessings, let it not amaze thee or confound thee, or cause thee to fly unto unlawful means distrusting the protection of the alwightie, but cry mightily unto God, ut supra. Vers. 20. Then job arose and rend his garments, and shaved his head, and fell down upon the ground and * Or bowed himself, or humbled himself meaning to worship God. worshipped. Here gins the fourth and last part of this chapter. Here we have to consider of two things: 1. jobs humiliation, wherein appears. 1. His repentance. 2. His faith which is confirmed with patience. 1. By Prayer worshipping God, ver. 20. 2. By two special arguments, ver. 21. 3. By thanksgiving ve. 21 2. His commendation, verse 22. Then job arose. To arise is a phrase in Hebrew which signifieth to begin any work: q. d. job whether he sat or stood in his house, he received the first, the second and third message, howsoever with some grief of mind, yet with great quietness of spirit and patience, till the last message came concerning the most terrible destruction of his sweet children. Then began he to stir up himself to prayer and humiliation. And rend his garments & shaved his head. The Lord cares not for the renting of the clothes, he will have the heart rend. joel. 2.16. Mica 1. ver. 16. Deut. 14.1. These were usual signs of great sorrow & mourning in those times and countries, but the Lord forbade them afterwards in his law: we see the like in jobs friends. cap. 2.12. In jacob for joseph, Gen. 37.34. The prophet Micahtels judah and Israel of their destruction, and bids them lament. Make thee bald and shave thee, for thy delicate children enlarge thy baldness as the eagle, for they are gone into captivity from thee: That is, do as the Gentiles do in the like case, for thou delightest to follow them in their manners contrary to the law of God. He fell down & worshipped. That is, he worshipped God: the same word is used, Gen. 22.5. Venishtacaveh, Exod. 20.5. lo Tishtachaveh of Shachak, to bow or to be humbled. He humbled himself in great sorrow and lamentation, preparing himself to worship God, etc. First, here we have set before us the wonderful grace, Doctrine. faith, and patience of this man of God, jobs plague's drive him not from God, but cause him to draw more near and to cast himself down at God's feet. that he might be a noble precedent for all God's people throughout all generations. He hard with great quietness of mind the first, second and third message, the fourth greatly humbled him indeed, yet so as it caused him not to go from the Lord, but to draw more near unto him according to the Lords charge often, Psalm. 50.14.15. We see the wicked if they lose but a crumb of their great substance, what a rage they are in, yea some soon broken witted, and broken hearted, for that this beastly carnal sorrow breeds death of body and soul. Examples clear this point, Nabal, that foolish worldling according to his name, 2. Cor. 7.9.10. so was his heart: for a handful of his wealth which he knew, not to be lost, but in his bad judgement misspent, it is said, 1. Sam. 25.37. his heart died within him, and he was like a stone. And Achab could be sick, because he could not unjustly and wrongfully get another man's possession, 1. King 21.5. The wicked in extremities either break heart, wit etc. or seek unlawful means. He lay upon his bed, and turned his face, and would eat no bread. And in this case the wicked are so disquieted always, that they will to witches roundly as did Saul, and worship the devil himself for the vain trash of this life. Nabuchadnezzar, when his heart was disquieted, he thought best ease was by sorcerers, The afflictions of the faithful. Dan. 2.2. even so did Pharaoh also, he sought his enchanters, and the more afflictions the worse was he, and the more hardened in his heart, Exod. 6.7.8.9.10. chap. * The sun softens the wax and hardens the clay. Gen. 37.35. 2. Sam. 18.33. We must mourn for our dear friends departed, but we must not follow the pagans in mourning for the dead. The godly they bear much in their miseries, and are bettered by their chastisements, but none comparable unto job for patience. The afflictions of the faithful, and how by faith they bear the cross, read Heb. 11. 2. Cor. 11.23.30. 2. Mourning for the dead is lawful, but we must not mourn as the Gentiles, nor follow their manners, in shavings and cuttings of the hair, lancing of the body, etc. for the first we have both Christ's precept, mourn with them that mourn, be of like affection one toward another, and the practice of the faithful in all ages. 1. The fathers all mourned for the dead a certain time, and buried them honourably, and carefully in all ages. And job here in his mourning did as a loving Lord and master, and as a tender hearted father, he showed his love to God and man, his love to God in his humiliation & worship, his love to his servants and dear children in mourning for the loss of them. The stony hearted Stoics which speak against these affections, speak against nature, and the God of nature. Our Lord Christ in his own most sacred person, gives us herein a most noble precedent mourning for jerusalem, Luke. 19 and weeping for his good friend Lazarus, joh. 11. To be short, if we be smitten with any of the Lords chastisements, if we mourn not, jeremy saith flatly we be obstinate sinners: Thou hast stricken them, but they have not sorrowed: thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a stone, and have refused to return. For the second point. 2. The people of God must not follow the ceremonies and practices of the Pagans and Gentiles, neither in their mirth, nor in their mourning, neither must we exceed in mirth or mourning as they do. For the wicked know no measure in mirth, nor have any hope in mourning, 1. Thess. 4.13 job the holy servant of God did follow the people of those East parts in their mourning, he did as they did, and according to his knowledge in those times. We be all very prompt and ready to follow in outward life, the manners of other men be they never so wicked. Never was this apish imitation of examples more seen in the world then at this day. But let us first hear God speaking of this argument: Deut. 14.1. The Gentiles did exceed in mourning: joseph and his brethren mourn for their father jacob 40 days but the egyptians 70. Gen. 50.2 3. Ye shall not cut yourselves, nor make you any baldness, between your eyes, for the dead. Levit. 19.27.28. Ye shall not cut round the sides of your heads, neither shalt thou mar the tufts of thy beard ye shall not out your flesh for the dead, nor make any print of mark upon you, I am the Lord. The Gentiles when they mourned for their dead, that they might be seen to mourn: first they rend their garments: secondly, shaved their heads, and misfigured their beards and faces: thirdly, in sign of great sorrow, and that they might be more plentiful in tears, How the Gentiles mourned for the dead. they cut and lanced themselves. These ceremonies and rites of the Pagans, the holy Ghost in the law forbiddeth, lest his people should fashion and misfigure themselves like the Gentiles, and so learn also their superstition. Examples of these practices we may find many some in God's book. The hypocritical jews when they fasted, they looked sour, and did disfigure their faces, that they might be seen and noted of men. The priests of Baal crying for help against Elias of their false God: 1. Kin. 18.27.28. first, they are said to leap upon the altar, 2. they cry loud, 3. they cut themselves, as their manner was, with knives and lances till the blood gushed out upon them. So did Cybel's priests, wound and lance themselves, to show their zeal, and if all that served not to move Satan in this idolatry, they added the fourth ceremony, and they offered in sacrifice their sons & daughters, as saith the Psalmist, unto devils. These things the Lord forbiddeth his people carefully in his holy laws, Deuter. job having in his time no such light of God to guide him in these ceremonies, followed the Gentiles in part, in that custom of, shaving the head: but he thought the lancing 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 ever had jew or Gentile in this world, yet he abstaineth from this wicked and devilish practice of the Pagans. We be naturally inclined to follow their religion and superstition, whose lives and manners we follow. For this cause the Lord to withdraw the hearts of his people from the Pagans religion, would have them not to fashion themselves outwardly in anything like them. The jews are threatened by God's Prophet Zephaniah, Strange fashions dangerous for God's people. Zephaniah. 1.8. for following the profane Gentiles in their Apparel: And it shall be in the day of the Lords sacrifice, that I will visit the princes, and the King's children, and all such as are clothed with strange apparel. Never was there such misfiguring of head and face, never such following of strange attire in any age, in any part of the world as this day in this land. It is uncertain what Gentiles and Pagans we follow, but most certain we follow neither the old nor late Christians of this land, or any other country. There was in S. Augustine's time certain hypocritical Monks, against whom he complaineth, which apishly did follow the old Nazarites, and denied themselves to be like other men, because said they, they had chastened themselves for the kingdom of heaven, and they professed themselves to be virgin Monks, and in sign thereof they did wear long hair as virgins do. I can but wonder what Monks or Nazarites, or harlots rather, this profane age followeth: Lais herself could not more whorishly attire herself, than some men and women do. 3. We learn of job, Zach. 11.11.12. A wonderful sign of the spirit of grace to be able to call upon God and to praise him in extreme misery. Psal. 50.14.15. that in our afflictions we must not only be humbled and cast ourselves down: for if we do no more, we may be swallowed up in sorrow: we must therefore cast up the eyes of a living faith upon jesus Christ, and so worship God in Christ, as job doth; worshipping the true God in spirit and truth. And this is a miraculous work of faith, even then when a man is plunged in sorrow to be able to turn God, and to desire comfort in him, and by him only. 4. Here gins that patience to appear which Saint james so commendeth in job for our imitation. Patientia dei alumna. Tertul. de pat. jobs patience greater than of any the prophets etc. Heb. 6.18.19. This daughter of God is never seen nor known what strength and growth she hath, till that men come under the cross. Patience is not a want of feeling of our misery, as a block or a stone, or as mad men and brute beasts at death's door want all fear and feeling. But he is patiented, which by faith in jesus Christ, can so moderate his affections and passions, that he will not cease to glorify and worship God as job doth here, and can rest upon God quietly by the anchor of hope, howsoever he be tossed with the waves of this present world. Of this virtue the Apostle teacheth us, that being justified by faith in Christ, Rom. 5.1.2.3.4.5. and so being in peace and grace with God, our tribulations and crosses will breed in us patience, and patience will give us an experienced knowledge both of God's great power, care, love, and goodness towards us, and our own frailty and weakness, and that blessed experience will confirm the lively hope we have of eternal life, and then hope will make us bold and constant with all good courage to bear all crosses, Learn by thy little patience what little faith thou hast we can bear little, and we are so stirred up against our enemies that if we had them in our hands we would cast them down to hell. Heb. 11.35. 2. Cor. 11. jam. 5. and to wait patiently upon the Lord in all our afflictions. The Apostle S. james chargeth that we let patience have her perfect work: Let your patience be well exercised, and pray to the God of patience, that this virtue may be perfected in you. The Apostles and Prophets did wade through many afflictions with the wonderful staff of patience in their hands: yet S. james preferreth job before all. They had some good arguments to support them, they saw their cross was for witnessing and preaching Gods holy truth: but job could neither see his calamities, nor see any reason of any such chances & evils, which so strangely fell upon him in so short a time. Vers. 21. And said, Naked came I out of my mother's womb, and naked shall I return thither again, the Lord hath given, the Lord taken away, blessed be the name of the Lord. This verse containeth two things principally: 1. How jobs faith was confirmed in this first conflict. 1. By meditation of the day of his birth, & the hour of his death. 2. By meditation of God's providence. 2. jobs thanksgiving: Blessed be the name of the Lord. Naked came I out of my mother's womb. That is, when I came from my mother's womb, Sense. I was not only subject to all misery and shame, by reason of natural corruption and sin, but also I was poor and destitute of all such blessings, as the Lords holy hand afterwards in an ample manner very graciously powered upon me: q. d. yet more plainly, I see I am fallen from my rich and high estate to mere beggary: be it so, for no strange thing is happened, but like as in my nativity, when my God did cover me with his blessings, than he gave me freely that which I had not, (for naked came I out of my mother's womb) which if he take away for some cause best known to himself, what reason have I to speak against his providence, or to bear my correction impatiently? And naked shall I return thither again. Not into his mother's womb, we must refer this relative to another antecedent which is not here expressed, but only understood, that is, the earth and grave: for the earth is commonly called the mother of us all. Our mother's womb it is like unto the grave, whereunto by that great decree of God, thou art dust, etc. we must all return again: q. d. Lord I am ready not to suffer only this spoil and loss of all the blessings which thou hast given me, Heb. 9.22. Statutum est it is decreed. Gen. 3. see Eccle. 5.15. 1. Tim 6.7. He speaketh as one pinched at the heart, he uttereth not his words to the full. but even to bear patiently unto the death, whatsoever thou shalt lay upon me, considering these blessings are thine, and I am thine, and thou hast a better life for me. Therefore I am and will be I trust ever by the help of thy good spirit, patiented under thy hand, and ready to return into the earth, even in the same plight I came out of my mother's womb: q. d. There is a time for all things, a time for prosperity and mirth, a time for adversity and mourning, a time to live, and a time to die. Eccles. 4. The Lord hath given, the Lord hath taken away. That is, howsoever it may seem unto the world, that the Sabeans and Chaldeans, fire & tempest, have only wrought against me, spoiled and rob me of all my substance, yet I know and am well assured, that my God had the special and chief hand in all these calamities which are fallen upon me. These wicked instruments were sent from him, and stirred up by Satan against me. The devil hath a purpose herein no doubt to destroy me, but the Lord notwithstanding all this correction, loveth me as dearly as ever he did before. I will rest upon him, his secret purpose I know not, only this I know, he may justly take away that which he hath given, or rather lent me with his own hand. Blessed be the name of the Lord. The Lord be blessed, for all his works, and his name is wonderful, I must never forget to magnify his name as for all his benefits past, the long rest, peace, and prosperity, I have enjoyed for many years, so for his fatherly correction present upon me. For howsoever yet I can not see the cause of these strange afflictions, yet I trust all shall turn unto my good in the end. Doctrine. 1. First, where we see job in his most extreme misery, to have not only thought well of the Lord and of his providence, but also to have sent forth from a good heart as from a good fountain, most comfortable speeches, and good testimonies of his holy faith, for it is said he spoke with his mouth all these words of this verseful of faith and humiliation: we see how far he is from the carnal desperate wretches in the world, which either keep a dead silence unto themselves in their sorrows, as did Nabal, whose heart was dead as a stone: and Achab in his passions was like affected: or else they burst out into most horrible cursed blasphemies against God and man, as we see in Cain and a number of his companions at this day, 2. King. 21.5. Revel. 16.8.9.11. * job in his afflictions doth show his faith in speaking cheerfully to God in prayer and thanksgiving: the wicked rather are dead and broken hearted or blaspheme God and men. for when the wicked are tormented as was prophesied, They boil in great anger and blaspheme the God of heaven for their pains, and for their sores, and repent not of their works. But job under the cross, he desired to comfort himself in prayer unto God, and with good speeches unto men. For he desired to instruct such friends as were left him in the great doctrine of God's providence, that they might learn to rest patiently upon God in their afflictions: a good sign of faith and grace, to see men speak cheerfully and with good hearts upon their bed of sorrow and sickness, the wicked be lumpish and mute or worse, Psal. 6. & 38. 2. We learn how job desireth to comfort his heart and to confirm his faith with two special arguments, jobs heart and affections not set upon his substance. Psal. 62.10. which are marvelous effectual to work in us, if any thing may, in the day of our misery. The first is the consideration of our nativity, of our birth day: and the second is the consideration of the day and hour of our death. The Apostle to Timoth. thinks these arguments to be effectual and special bands to bind us and keep us in all the ways of true godliness. We must not plead against God, for taking away his own blessings from us. He showeth what moves the godly man to be content with that he hath, namely this, he remembers his birth and his death often, and how that nothing brought we into this world, nothing shall we carry out of this world. The Psalmist is of this judgement that this argument will make a man wise in God's fear, Psal. 90.12. having showed the shortness of our life, verse 10. and the power of God's wrath, verse 11. Teach us to number our days, (saith he) to remember our beginning and ending, that we may apply our hearts to wisdom. The Lord willeth us to record often what shall be the end of the wicked, 1. Pet. 4.17. Psalm 73.15.16. for this is a good spur also to obedience. But a special motive to God's people, is the dissolution of the whole frame of heaven and earth in the end of the world. By this argument the Apostles exhort often, 1. Pet. 4.7. 2. Pet. 3.10.15. Titus 2.11.12.13. Our first entrance into the world was in nakedness, misery, sin and shame. And in the end of our days, follow these things: death, judgement, hell, and damnation on the one hand: heaven and salvation everlasting on the other hand. If these two arguments then can not move thee, nothing shall persuade thee. 3. Pliny a natural man, writing of man's nativity, Prooemio 7. lib. n. hist. doth exclaim bitterly against nature, or rather the God of nature: his words be these: Nature (saith he) is a stepmother unto man, but friendly unto all other beasts, clothing them all in their kind, some with shells, some with barks, some with hides, some with bristles, some with hair, some with feathers, some with wings, some with scales, some with wool, from the cold of winter and heat of summer, but man only is cast forth naked upon the bare ground, in the day of his nativity. Rom. 5.12. Gen. 3. A. This profane writer is utterly ignorant of the original corruption and fall of man, and how the first Adam hath brought a curse upon himself and all creatures. For his apostasy hath not only spoiled him of his imperial crown and dignity, but also all his progeny and posterity, which like their first parents are sent forth naked into the world: yea heaven and earth testify the great wrath of God for that sin, and all creatures shall groan for it to the worlds end. Rom. 8. Again this pagan blasphemes in this speech against nature or the God of nature, for he is most just in all his works. Rom. 1. To be short, man's case in regard of this life is far better than the beasts, for he hath choice of things to cover him: but the bruit beasts must content themselves with one garment or none at all. 4. We learn of job that which our Saviour carefully warneth us to take heed, That if riches do increase, we set not our hearts upon them: and that we labour to be rich in God. jobs patience in the loss of all his wealth, appeareth plainly in that his heart & affections were not fastened to the drossy & frail things of this life. He thought it no injury (as the greatest part of all rich men do) that the Lord should take his own again from him. For he saith all his substance came of God's mere liberality and goodness. Now then by good reason he may call for his own at his pleasure: we may not nor ought not to hold plea with that God for anything he doth, which feedeth us every day of his own free goodness, and gracious bountifulness, for that were horrible unthankfulness. Therefore when he smiteth us in our goods, or pareth away any part of our substance, let us with all humility, faith and patience, learn of job to offer unto God the sacrifice of praise and thanksgiving. 5. We learn here that God must have the disposing of all such things as he hath put into our hands, seeing they be his. The chief title, right, and claim of all things is in him, so as he may lend us, and take from us at his pleasure every minute of an hour. This truth most men know and confess, but for want of faith, few hear it and embrace it when the cross cometh. For this cause the Apostle lovingly warneth us, that we take not such fast hold upon our possessions, 1. Cor. 7.50. But that we buy and use the things of this life as if we possessed not. And again, That we trust not in and rest not upon uncertain riches, but in the living God. 6. Whereas here we see job to turn himself from Satan, and all Satan's instruments, Sabees, Chaldeans, fire, and tempest, and to consider only God's hand and great commission sealed and sent forth against him, We must turn our eyes under the cross from all secondary causes the Lords instruments sent against us, and fasten our eyes upon God only. we may learn many special instructions. First, we must ever labour to turn our eyes from all these instruments and organs of God's providence, which are sent to hurt us, as we see here job doth forget all his enemies: and so David turns him from Shimei, and both fasten the eyes of their faith upon the Lord himself. This will breed patience in us, and greatly quiet and comfort our hearts, whereas otherwise, if we look upon our enemies, it is the only occasion of grief and impatiency, as we see in the wicked every day. 2. Secondly, we learn here that the distinction of God's free will and permission is very vain and foolish: It was the Lords will job should be afflicted, before Satan knew of it. for what a wicked folly is it here to say, that the Lord did only permit Satan so to rage against job, and that it was not his ●●ll that his servant should be so chastened? We see job himself here speak the contrary, that this was Gods own hand, will and purpose, the Lord would have it so, and therefore he was therewith content. The Lord and Satan with his instruments in the self same work are diversly inclined. 3. Thirdly, we learn that we must ever wisely distinguish in all God's works, between the Lords actions and purpose, etc. and Satan's practices, and drift. For the Lord ever intends that which is good, and for the salvation of his elect, and will cause all his works to have that end in despite of all the power of hell: but Satan ever intends evil, and drives at the damnation of God's people, but never prevails against the elect. As for the organs whereby the Lord works, and Satan works: like as we see in Artificers shops instruments some strait, some crooked, some bending, so strangely that we cannot conceive what use they should be good for, but the Artificer himself can soon do it, and how not one of them in his trade must be wanting. So is it with the Lord and his providence: he hath many crooked instruments, which he can use and permit Satan to use, and he can turn all their evil to good, and make them serve him according to his will, howsoever they bend strongly from him, and be inclined to the contrary. For the confirmation of all the former points, consider and confer these holy scriptures, Gen. 45.7. Rom. ●. Exod 4.21. 2. Sam. 12.12.24.1.16.10. Esay. 11.5.13.6.10.15. 2. Chro. 11.4. Nehem. 9.37. job. 34.30. Esay. 19.14. Exod. 7. and 9 chap. and 10. and 11. and 14. chap. Deut. 2.29. Josh. 11.20. 1. Sam. 2.25. 2. Chro. 22.7. Psal. 105.25. Rom. 1.28. 2. Thess. 2.11. Ezech. 14. and 9 chap. 1. King. 22.22. 2. Chro. 18.21. 7. Note here also in jobs thanksgiving: The devil sweat much to cause job to blaspheme, and to renounce God and holy religion: but job we see hitherto in every word, hath by his blessed faith overcome Satan, and in the conclusion of his speech doth burst out not into blasphemies, as Satan expected, but into praise and thanksgiving, job rejoiceth in afflictions. james. 1.2.3. Praising God for his cross, trusting to receive some blessing by it. job sounds praise, and not murmuring nor blasphemies. as if in every cross he had received some notable benefit at God's hand. This proceeds from a wonderful faith and trust in God: for he is persuaded God loves him well, and that all his children be well, that the Lord will turn all this evil to his great good. 8. Now to conclude this verse, what special causes move the Lord thus to chasten his people by wicked spirits, and their instruments in this world. 1. One cause is, the Lord would thus make manifest unto men and Angels, their faith and patience, and other graces of his holy spirit in them. 2. To teach the faithful how he loveth them as tenderly, and careth for their protection as fatherly under the cross as before, in adversity as well as in prosperity. And therefore by these present blessings, and events of this life good or evil, we must never conclude of God's grace and favour, who is beloved or hated of him: for as in regard of God's kingdom, there is no difference between male and female, so there is not between poor and rich, etc. 3. The cross serves to chasten our flesh, and to bring it so in subjection, that we may more cheerfully serve God in all obedience, Psal. 119. 1. Cor. 9 last. ver. For a number there are of God's best children, that if they were not humbled otherwhiles * We would fall into our old sins, or into some new sins, but that the Lord finds for us new crosses as new bridles to keep us from them. by some cross or other, they would no doubt fall dangerously into some proud sins, and into the sins of their youth in their old age, Psal. 25. 4. Lastly, the cross is a most comfortable argument unto us of a better life: for we see not in this life, subject to so many afflictions, that rest, joy and felicity, which the Lord in his most holy truth hath promised, sworn, and sealed by his spirit, should be given us. Vers. 22. In all this job sinned not, neither did he attribute any Tiphlah, any want of reason, judgement or knowledge. folly unto God. In this verse the Lord gives job his just commendation: showing 1. That he was found within in heart, and faith, as vers. 1. in all this job sinned not. 2. That he was sound without, no evil word came from him: he did not speak any reproachful word against the Lord, but commended his providence and wisdom continually. In all this job sinned not. That is, job did not miscarry or offend in the aforesaid humiliation, neither did he murmur and grudge as the wicked do in impatiency under the cross: q. d. his worship, his prayer, his thanksgiving and all was in faith, void of all hypocrisy. Neither did he attribute any folly unto God. The Hebrew word Tiphlah, doth signify unsaverines, or to want salt: this manner of speaking in all the best languages doth signify folly, because foolish words, and foolish actions, be as unsavoury, or as unpleasant unto the ears and minds of the wise, as things unseasoned without salt, be unto the mouth and stomach of sound men. The meaning is, job did in no word speak evil of God, or rashly impute any want of knowledge unto God, but highly esteemed and praised him, as for his power, so for his wisdom, goodness, etc. 1. Note here the commendation of jobs former humiliation: all that he did was done in faith and truth, without all hypocrisy or dissimulation, or desire to be seen of men. For many hypocrites under the cross, will be seen to go far, in all the former * Achab, Herod, Pharaoh, Saul, Achitophel. A man may sin greatly even when he professeth greatest humiliation. How far an hypocrite will go under the cross, but in the end he is discovered. job a sound man in all his humiliation. Mica. 6.6.7.8. Psal. 109.7. Pro. 21.27.28. actions. An hypocrite under the cross first will rend his garments, 2. shave his head: 3. fall down upon the ground: 4. he will pray: 5. he will speak of death: 6. he will commend God's providence: 7. he will praise God: he will offer burnt offerings and calves of a year old, he will please the Lord (if he may gain his favour) with ten thousand rivers of oil, yea he will sacrifice his children to escape the wrath of God. But God rejects his best sacrifice, even his prayer: for his prayer is turned into sin. For this cause the Lord here telleth us, that job humbled himself in every respect faithfully, he did all in faith and sound knowledge, fear and reverence. There was no hypocrisy, or coloured feigned actions in him. 2. Whereas job is here said to think highly, to speak reverently, nothing basely, or contemptuously of God's wisdom, knowledge, etc. we see one cause of our impatiency, and wherefore foolish men do so martyr themselves under the cross, is this, for that they know not, that the Lord doth in great wisdom dispose of all the events, changes, and chances of this life, howsoever strange they seem to reason & to the wit of man. When thou talkest therefore of God's wisdom, power, works, etc. talk soberly, and not above thy knowledge in scripture. * Remember God's wisdom in all events and seek not a reason of all his works, but desire to rest by faith upon him and his word. job doth not murmur against God, that thieves and robbers did now possess all his substance, and God neither see it nor regard it: he doth ascribe unto God neither want of knowledge, nor want of power, nor want of good will to do him good. job. chap. 2. vers. 1.2.3. 1 And it came to pass on a day, when the children of God were met together to stand before the Lord, that Satan also came among them to stand before the Lord. 2 Then the Lord said to Satan, whence comest thou? and Satan answered the Lord and said from compassing the earth to and fro, and from walking in it. 3 And the Lord said to Satan, hast thou considered in thine heart my servant job, * That he hath not his equal or match. Immerito. how none is like him in the earth, a sound man, and righteous man, one that feareth God and escheweth evil? and how that as yet he continueth in his sincerity? hast thou not moved me to * Without cause. devour (his substance) in * destroy. vain? ANd it came to pass on a day. That is, while he was yet in his mourning, full of sorrow and grief for his late losses, as appeareth by the 8. verse following. When the children of God, etc. Satan came also among them to stand. Not of his own will, but against his will, God calls him to his accounts where ever he be: he hath no need to call him, but like as he can keep court in men's consciences when he please here on earth, so can he also call the spirits to their accounts where & when he please: for they tremble ever before him with guilty consciences, and so do not a number of men which be past feeling, vers. 19 worse than devils. All these words are before expounded, chap. 1. vers. 6. How none is like him. For all were then full of corruption, specially in Idumea. And how as yet he continueth in his sincerity. That is, now thou seest thyself, a liar, and to have no strength against my righteous servant: for he persevereth faithful in mine obedience, notwithstanding all the evil both thou and thine instruments can bring upon him. Dost thou not now perceive what little strength thou hast against my Saints, they are able to cast thee down: this man hath foiled thee, & yet I sealed thee a commission against him, to destroy all that he had on every side. 1 Here again the Lord teacheth us his absolute authority over all creatures, and of the execution of his will, Ver. 1. When the Lord repeats unto us the same instructions, we are to labour more deeply to imprint them in our minds and to believe them in our hearts, and to follow them in our lives. by all spirits good and evil. Satan when he hath done all the evil he can, he must come anon after to his accounts to God's presence into his court of justice. There the Lord will ever shame him and confound him, as now in this story we see here taught us the second time. 2 We see here again that nothing is done on earth, but the Lord first decreeth with himself in heaven, and then secondly revealeth it in court, as it were, of his Angels, and then thirdly and lastly, commandeth it to be done and executed on a day and in the time he appointeth. For he appointeth the time, day and hour for the execution of all his blessed decrees. This is a lesson few can well learn and observe in scripture: for if they did they might gather thereby great patience in afflictions. For this greatly tormoyleth our hearts under the cross, we cannot see that God knoweth when our afflictions and rods begin, how they continue, and when they shall end. And * The Lord decrees first, & then reveiles his will concerning the probation of his children, he appoints the moment of time for the beginning, continuance and ending of all their afflictions. he it is that appoints the very day and hour for the beginning, and continuance, and ending of all our evils in this life. This our Lord jesus teacheth us often in his answers: Mine hour is not yet come. And joh. Reu. vers. 3. Ye shall have tribulation ten days. chap. 12. 6. The church must be fed in the wilderness, a thousand two hundredth and threescore days. 3 Look not to sleep quietly after the first conquest, or victory had against Satan. He must be let lose often against thee, and the next time he comes with greater strength: For this cause thou must not give thyself to any slothfulness after temptations, but to greater watchfulness, prayer, meditations, etc. that thou mayst be more fresh & better provided against new assaults. * Such as make them nests in this life look for no crosses, and when they come, cannot beat them: I said in my prosperity I shall never be moved. But be strong, & comforted: for here thou seest thy God eyes all thy combats, and the heavenly father hath given us a free gift unto jesus Christ: we cannot be lost, for he is a strong and faithful keeper. Only let us watch in prayer, fasting, and godly meditations, * A bad sign when men after the cross are not more watchful then before they were. joh. 10.29. when dangerous assaults of Satan come near us. 1 In this second and third verse the Lord lets us yet further see our enemies the wicked spirits. And how that much like their instruments, they either speak against their conscience and knowledge, as before we heard in the accusation of job, or else they dissemble as here we see. For when the Lord would take accounts in special manner for the execution of his first commission, whether Satan prevailed against job, and therefore purposely, asketh of his coming in the first question, Whence comest thou? comest thou not from job? what canst thou do? what are not my words true? art not thou a liar confounded? He gives a general answer again as: before, and comes not to the thesis, or question in hand, till he is provoked in special manner so to do. For this cause in the second place, the Lord drives him to answer directly to the question as before. 2 Here again we are to observe how the Lord delights to commend his righteous servants even to Satan's face. Psal. 147.11. The Lord delights in them which fear him and attend upon his mercy. * Satan is galled and grieved in nothing so much as to see God's people prosper, and proceed in God's pure worship. The Lord delights to commend his servants. And what the commendation is: job is a sound man, righteous etc. as before, chap. 1. 8. First, a sound man: admit a man have all virtues, yet if he have a false heart, and wicked unclean conscience, albeit all the world clap their hands in his commendation, yet is he but dung and filthiness before God. 2. A righteous man: not boasting of inward sincerity, which hath not the warrant and witness of a good conversation, and righteous life. 3. Fearing GOD: not only a righteous iustitiarie blameless before men, etc. for a number think themselves as angels if they can boast of this, albeit they be far from the knowledge, and furthest off all men from the practice of the pure worship of God. job is said therefore to fear God truly, that is, to worship God sincerely and devoutly, albeit all the country went a whoring after false gods. 4. He eschewed evil: he carefully avoided all occasions and shadows or appearances of sin: 1 Thes. 5. like as when we smell a stink, we turn away our face incontinently: so did job. 5. Lastly, he persevered constant and faithful under the cross, an especial sign of grace, and of the presence of Christ, Philip. 4.13. For the holy Spirit testifieth: If thou be faint in the day of adversity, Pro. 24.10. thy strength is small. 3. When the Lord here speaketh that he was moved by Satan to yield to his former commission: we have before cap. 1. vers. 12. showed how the Lord had decreed and purposed the same before Satan came in his presence, howsoever he seem as it were to yield unto his accusations and to hearken to his calumniations against job. Satan moved the Lord, that is true, but his motives were not of force to bring the Lord to his conclusion. The Lord was moved before Satan came in presence as we saw before. 4. We are to note here again how the Lord calleth the former evil upon job, his own work, he saith it was he that devoured his substance, etc. so speaks job himself, The Lord taketh away: and yet we know the wicked imps of the devil, and that tempest and fire consumed all. Wherefore let us here learn again, and again, to fasten our eyes upon the Lord, he doth all things in heaven and earth. And howsoever things seem to us to fall out accidentally, yet the Lord still abideth in the stern, & * The Lord God leadeth us into temptation, as he did his own son jesus Christ. Mate. 4.1. Lu. 4. and it is he which delivereth us from evil. governeth all things in heaven and earth: let the instruments be what may be and intend what they list, yet God in the end will turn all to the good of his elect. 5. The Lord telleth the devil to confound him, all that ever he hath done is in vain. He hath sweat much to obtain the commission, next in the execution of it, etc. But all his labour is lost, he cannot bring job to join in league with him, to renounce his God, blaspheme, etc. all his labour is lost. Verse 4. And Satan answered the Lord, and said, skin for skin, and all that ever a man hath, will a man give for his life. Verse 5. But stretch out now thine hand and touch his bones and his flesh, ( * Let me undergo any Curse. to see) if he will not blaspheme thee to thy face. These two verses contain Satan's answer unto the Lord: wherein he laboureth with more new reasons for a new commission. 1. Arg. An hypocrite will freely give all that he hath to save his light, to save his skin, as the proverb is, that he may lie in a whole skin. job is an hypocrite: Ergo, job will be content to lose all to save, etc. as the proverb is. 2. Arg. Is from a kind of abjuration, cursing, etc. If thou touch his bones etc. if then he blaspheme not let me undergo the curse: wherefore now grant once again I may proceed against him to search him and to discover his hypocrisy. Skin for skin. Guor begnad gnor. This was an usual proverb, and signifieth no doubt that a man would give the dearest thing he hath to save his life; yea a man would be glad if the evil come near our bodies to lose some part of the skin which may be best spared, to save the rest, and so the life. A man would hazard to bear a great blow on his arm, leg, or thigh, rather than on his head: we ever care for that part which is dearest unto us. q. d. As if Satan should say, job may be a notable hollow hypocrite for all I could do as yet, for I have not come near his skin, let me come near his bones and then it will soon appear what is in him. All that ever a man hath. Therefore job can well spare all the former losses, for he hopes to recover all soon again. Verse. 5. But stretch out now thy hand and touch his bones and his flesh. That is, now give me a second commission, that I may come near, and rack a little his flesh and bones, for this is it that man most tendereth and regardeth, all his cares are but to save and, preserve his carcase, let me therefore come in a second combat, but to wrestle a little with him hand to hand, and poison his body with some special hotches and boils, etc. (To see) if he will not blaspheme thee: as before chap 1. 11. He breaks off his speech abruptly, his meaning is, if he curse thee not and renounce all religion, Math. 8.29. jam. 5. and blaspheme thee not to thy face, I am ready to undergo any curse, yea send me now presently to be tormented in chains to hell fire before my time. Satan answers nothing to the proposition in hand: how all his former labour was in vain and lost, and he confounded and proved a blasphemer, but like a wrangling sophister he holds still the conclusion, albeit he be utterly destitute of any good argument for it. Our enemy the devil is never weary nor ashamed, let us look for him every day. Here note again the insatiable thirst and greedy desire these wicked spirits have to destroy us body and soul. He is nothing wearied with the former combat, providing as it were men and armour, and yet all was lost: he is nothing ashamed, albeit confounded by the Lord to his face. Notwithstanding all the foil and shame he hath already received, yet is he as ready to bid the lords servants battle again. Let us look every day for these practices of the devil, for thus he came also to our Lord and master Christ not once or twice, as Luke saith, of that great temptation in the wilderness: When the devil had ended all the temptations, he departed from him for a time. Wherefore let us be watchful, and look continually for this common adversary. 1. Sam. 28. Math. 4. Satan is very learned in all sciences, but most expert in fallacies and lies. joh. 8. The true mark of an hypocrite, to prefer his carcase before all things, yea heaven itself and Gods favour. 2. How skilful Satan is in all points: he can dispute learnedly, he can speak proverbially, he can cite scriptures falsely, misapply, pair, and wrest them cunningly, he is seen in all natural causes, arts, etc. He was for good cause called mill artifex, for he can see, say, and do as much as a thousand artificers can do. 3. Let us learn of Satan the true description of an hypocrite: he is one that to save his carcase thinks nothing too dear, he will see all sink to save himself, he prefers his own life before all things, he will sell heaven, all the favour and grace of God to save his carcase, as Esau did his birthright for a mess of pottage to cool hunger: and yet it is said that being afraid of God's truth, he is ready to give ten thousand rivers of oil, yea the fruit of his body for the sin of his soul: Micah. chap. 6. 6. 7. 8. But he will not learn verse 8. to do justly, to love mercy, and to humble himself, to walk with God. Verse 5. The Lord's hand is on job The devils hand is on job The instruments of Satan, as before. 1. Here again we see two hands about one work clean contrary the one to the other: for the lords hand is said to be stretched out against job, and Satan's hand is said to smite job with sore boils, ver. 7. but the Lord for his good, sathan tending to his perdition with all his might. This we have noted before. 2. Let us learn here to bear our crosses patiently, & all sicknesses which burn and scorch our bodies and dry our bones, for Satan here tells us that such as storm in impatiency, and blaspheme God in this case, are stark hypocrites. Of the wicked in their plagues john saith, 1. They gnew their tongues for sorrow: 2. They blasphemed the God of heaven for their pains and for their sores: Reu. 10.11. Math. 26. 3. They repent not of their works. Seek not help of the devil, as Azariah when he fell sick of a fall thorough his window, he sent to Ekron to inquire of the devil by witches how he might recover: he dies for it, verse 16.17. The godly may fall as Peter into evil speeches, but their sin is of infirmity, they are preoccupied by Satan their adversary before they be aware, or their wits are erased with sickness, they do nothing of set purpose and malice against God. 3. Note here Satan's horrible sins in God's presence, Note here a notable picture of our desperate wits in these days, how roundly they follow and resemble their father the devil. joh. 1.44. They have often like speeches as God shall save them, 2. wish to be damned body and soul, or as God shall judge them. Oaths and blasphemies most horrible. first most impudently he denies that which God affirms to be true: 2. he is manifestly convicted, and yet not ashamed. 3. He still hungereth and thirsteth to murder the innocent and righteous servants of God. 4. Being all in a rage, he wisheth all God's curses might light upon him, or that he might sink presently to hell, if job be not an hypocrite. Such be his children at this day, and have been in all ages, full of rage, impudency, cruelty, cursing banning, etc. Verse 6. Then the Lord said unto Satan, * behold he is in thine hand, but save his life. In this verse we be taught how the commission was renewed unto Satan: where consider: 1. The commission itself: l●e he is in thine hand. 2. The special exception or proviso for the safeguard of jobs life but save his life. But save his life. That is, seek not to kill him, for thou shalt not prevail. The hebrewe Nephesh, signifieth the soul, and it signifieth also usually the life of man in divers places of scripture, Naphsho shemor. like as the Greek and Latin names do. servare dicitur Satan, irrumpere non audere. Gregor. The purposes desires and wishes of Satan and all his instruments are granted often to their own confusion. Psal. 55.12.13.14. 2. Sam. 17.23. Math. 26.5. 1. The Lord is ready otherwhiles to grant the wicked their desire. But like as Satan here, so all his children are very forward, to wish and desire that which shall turn in the end to their own confusion. * The Lord gives them leave often to counsel and consult, and to proceed with success: but in the end they are the very instruments of their own bane and destruction. Examples. How earnest was that hypocrite Achitophel in that hot and dangerous conspiracy of Absalon against David: but when he saw what issue all would come to, he went and hanged himself. How desperate was judas against his good master: God decreed it, and gave him leave to effect his desire: but his desperate rage turned to his own bane and perdition: for being not able to bear the torments and fiery flashings of his conscience, he went anon after and hanged himself. Contrarily, we see the Lord otherwhiles to defer and to deny the requests of his Saints and faithful people: first, 1. Sam. 15.10.11. 2. Sam. 12. 2. Cor. 12.17. 1. joh. 5.14. either because they know not what they ask, Matth. 20.22. 2. or else because they ask against God's decree, as Samuel praying for Saul, and David for his child. 3. or because they know not what is best for them, as to Paul he saith: My grace is sufficient for thee. This is the assurance we have in him, that if we ask any thing according to his will, he heareth us. 2. We have before noted how fearfully the wicked are plagued by Satan, when he is let lose against them. far greater are Achabs' plagues being farced with errors in soul, than jobs plagues being filled with boils in his body. The Lord lets Satan proceed so far as pleaseth him (as here we see) in both. He cannot hurt the hogs of the Gaderits without his commission, much less the bodies and souls of men. Math. 8.31.32. * And here howsoever the Lord is good and gracious to his holy servant, to preserve his soul from Satan's snares, and his life from death: yet we know that Satan prevails otherwhiles in both even against Gods elect. reve. 2.10. Luke 13.11.12. Palsy Math. 9.2.3. For the bodies of the Saints we know also that he hath murdered many of them, both by means of his wicked instruments in all the murders which have been in the world. And also immediately by himself poisoning their bodies with the pestilence, and other incurable diseases, whereby he hath destroyed many, as here he would have done job, but that God restrained him. Now than we see here how job finds great favour at God's hand in his cross: for the Lord keeps his soul and heart from errors, and his life from death. Let us learn it here again, that Satan cannot hurt us without a commission: if this be true, let us never seek for help against him, but by pleasing the same Lord which gave him commission. It is madness to seek help of witches, the devils special instruments, when he is let lose against us, to adore him as a God. Let us only entreat by prayer and fasting the same great Lord which hath sent him against us. Vers. 7. Satan departed from the presence of the Lord, Bischin. and smote job with a scorching inflammation, * Or vehement. from the sole of his foot to the crown of his head. This verse showeth the execution of the second commission against job; where consider 1. The quality of this plague: a pestilential carbuncle, most venomous and full of inflammation. 2. The quantity of it, how great: from the sole of his foot to the crown of his head. So Satan departed from the presence of the Lord, as before vers. 13. chap. 1. and smote job with a hot boil, a vehement or scorching inflammation. Shachan. inde Shechin. uleus ex caliditate. Such a venomous inflammation we read of, Exod. 9.10. to be upon man and beast in Egypt, A scab breaking into blisters throughout the land of Egypt. Leshin. The Hebrew word signifieth such a boil as is full of a hot and venomous inflammation. The Sorcerers in Egypt were plagued with the like, Exod. 9.11. and could not stand before Pharaoh for this sore: it is a very terrible evil, Deut. 28.60. From the sole of his foot to the crown of his head. Satan makes his commission stretch as far as ever it will go. He spares no part, that he might make him a monster among men, a man on whom most men might judge that God did power forth all signs of wrath that could be showed in this life. 1. We learn here how artificial our arch-enemy is to poison our bodies with incurable diseases, when he is sent of God against us. For inward causes the wicked spirits being more skilful than any expert Physician in the temperature and distemperature of our bodies: They can soon poison us: he that could fill judas heart, and Ananias soul with infidelity, may soon breath poison into our bodies. In the use of all medicines trust not to physic nor Physicians: but seek the Lord first by prayer, jam. 5.14. and a blessing by him upon all good means appointed. Remember King Asa, 2. Chro. 16.12. and avoid his sin, and follow the good practice of Hezekiah in sickness, 2. King. 20.2. He turned his face to the wall and prayed. 2. Again we see how the Lord dealeth with his servants as parents do with their children: when they be young they bear but little, when they be old and of some strength, they will lay greater burdens upon them. job is a tried man: and therefore is exercised with the greater cross, job is an exercised champion, therefore now he bears the more. joh. 21.18. 1. Cor. 10.13. And of Peter Christ saith: When thou wast young thou girdest thyself, and walkest whither thou wouldst: but when thou shalt be old, thou shalt stretch forth thine hands, and another shall guide thee, and lead thee whither thou wouldst not. Thus he spoke, signifying by what death he should glorify God. 1. job is now cast down from his high state of glory, If he had been but a poor man, or a Lazarus before exercised thus, his grief had been the less. job hath no breathing time under the cross we have often great ●est between one evil and another. No favour in the former commission, no favour in this, but all the extremity that may be. wherein he was as King among the people, he is now more like a rotten carrian, than a living man: his best friends could not endure his presence. Between this deadly cross and the former, job had no long respite. We have oftentimes given us some breathing between one cross and another, to assuage the grief we have endured: but here job hath no moment of rest. Wherefore if God give us to escape well one evil, let us learn to dispose ourselves to the suffering of more crosses which shall be greater than the first. So in time we shall be better able to follow our master Christ in all the conflicts of this life. 3. Lastly, note the quantity and quality of this evil. For quality it was Bischin rung, the worst carbuncle, botch or boil that the devil could invent. For quantity, he spared him not from one end to another: no place free all over his body, hand, head and foot. Vers. 8. And he took a * Or potsherd. shell to * Scratch. rub himself: and as yet he sat down in the ashes. This verse containeth two arguments, which tend to show 1. The greatness of his misery: he had no more to ease him but himself, no instrument but a shell or potsherd. 2. His courage and constancy: still he continued in his humiliation faithful. And he took a shell. That is, his pain was so great in all parts, and his very finger ends, that he could no way ease his itching and venomous sores but with a shell or potsherd instead of nails. To rub himself. That is, he had no help of any other but himself, So doth David complain. Psal. 38. Surely that good man was often sick of grievous diseases. for all friends did loath to come near, and could hardly abide to see him: for he complains, chap. 19 13. He hath removed my brethren far from me, and also mine acquaintance were strangers unto me. My neighbours have forsaken me, & my familiars have forgotten me: They that dwell in mine house, and my maids took me for a stranger: for I was a stranger in their sight: I called my servant but he would not answer, though I prayed him with my mouth: my breath was strange unto my wife, though I prayed her for the children's sake of mine own body: so 18. 19 verse. And as yet he sat down in the ashes: that is, as yet he mourned and humbled himself: as before, chapter 1. 20. Into what a heavy pickle the Lord may bring us in a moment when we flourish best on earth. 1. Here let us learn in all prosperity to humble ourselves: for howsoever we prosper, live daintily, and smell sweetly in the world, the Lord can, if he give Satan the bridle never so little, soon make us filthy, sour, and loathsome unto our best friends even to her that lieth in thy bosom, even loathsome to thine own self. So did he cast down Herod from the top of his pride suddenly to be eaten of worms, Acts 12.23. so Beltashar, Dan. 5.7. So Nabuchadnerzzar with all his pomp. This is a most heavy state and condition for God's good child to be forsaken of his best friends which seemed so religious and so faithful unto him: as he complaineth chap. 19 19 All my secret friends abhorred me, they whom I loved are turned against me. The like heavy state we read that David fell into once or twice. For in the 38. Psalm, having symptoms of a most dangerous disease from the beginning to the 11. verse, there he saith: My lovers and my friends stand aside from my plague, and my kinsmen stand a far off. 2. Note how still this holy man having lost all outward help and comfort, he thinks nothing yet better for him then to humble himself, and still to worship God religiously. Here must be a good sound heart and faith, Here is a strong faith that seeing nothing but signs of anger yet still doth rest in God. that seeing no outward sign of God's favour, seeing all friends forsake him as an hypocrite, yet still he believes, still he hopes and hangs upon the Lord. Here appears that the words were not feigned which afterward he spoke, chap. 13. 15. Lo though he slay me, yet will I trust in him, and I will reprove my ways in his sight. job fights against all his own affections, and strives to overcome them, The wicked being scorched with such a venomous inflammation would roar, and the best men would groan woefully. job. 19.25.27. and to captivate his soul a quiet prisoner unto the Lord. He sets no great store by this present life, he hath even renounced himself and his own will, and doth as it were speak unto the Lord: do thy pleasure with me, beat me and bruise me as small as this dust, yet will I trust in thee: nay turn me to the very dust when it shall please thee, for I know my redeemer liveth, and that I shall rise again and see him with these eyes. Verse 9 Then said his wife unto him, Dost thou continue yet in thine * Bethumatheka. uprightness? * Barek. bless God and die. Dost thou continue in thine uprightness? That is, dost thou yet continue silent, as if thou werest a sound man, art thou nothing moved with this horrible calamity? or hast thou not a dead and a benumbed conscience, and canst not feel nor see by thine hypocrisy by most evident signs of God's wrath upon thee? Bless God and die. That is, be not silent man, but humbly confess before God thine ignorance, folly, and hypocrisy, (for God assuredly is angry with thee) so give God the glory, and have care that now thou mayst die in a true faith and unfeigned repentance. This is it, was spoken to men in misery, or appointed to die as malefactors: as Josh. 7.19. joshua speaks to Achan words to the like effect, My son I beseech thee give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done. q.d. These torments can not proceed but from an angry God. Thou hast assuredly provoked God's wrath with some close sins of hypocrisy, otherwise we could never have suffered all this loss of our substance and children, and now thou art so deadly wounded in thine own body, * I think she is of the same judgement with his friends which came to visit him. wherefore confess thine hypocrisy, give glory unto God, and so departed in faith and repentance: Thou seemest to carry within thee a frozen heart so silent. It is not like that this woman the mother of so good a family should be so void of religion: 2. humanity, and 3. common sense, as to bid job curse or blaspheme God. That cannot be the meaning of these words in this place: for it cannot be that she durst be herself such an open enemy unto God. 4. This speech were vain to him. This is the greatest torment that job hath yet borne. 1. Let all men here learn to take heed of Satan even then when they seem they would do good: jobs wife like as all his friends was in this great error, that all great calamities did ever proceed from God's great wrath and anger: Pro. 25.11. A word spoken in his place is like apples of gold and pictures of silver. By good words the holy Ghost both breeds and confirms faith. for this cause are they so vehement in disputation against job, still concluding him an hypocrite, that they might drive him to repentance to escape God's wrath, but Satan's purpose was by their hot speeches to drive him to desperation. Now his wife makes a fair preface for this purpose, therefore Satan gins with her, for he is well acquainted with the weakness of this sex, and how fit they be to entrap and deceive others: again no injuries so gall us, as those which proceed from our best friends. Lastly, this woman bearing chief authority in that house, all friends and servants must follow her example And so they did indeed, as appears chap. 19 14. 15. 16. 17. 2. The greatest comfort under the cross, and that (as john saith) which overcometh all our enemies, 1. joh. 5.4. is our faith accompanied with love out of a pure heart and a good conscience. Now take from us faith and the joy and comfort of our conscience, we be soon torn in pieces, and broken in spirit, specially when we be crucified and tormented in body. This if Satan could persuade him by these disputations, he thinks he might sore break him, and take his shield from him, and so cause him to renounce his God. We have within us specially under the cross, Satan would no doubt feign drive us to this every day, that we lose all our labour in serving him, and being obedient unto his word, Psal. 38. our own carnal wisdom, lusts and affections which are stirring and mighty: but if Satan steal into us by errors and evil persuasions of men: then he will strangely torment us. The wicked do thus scorn God's people under the cross as hypocrites, and they have no greater torment: Satan useth it often against the faithful, for he knows there is no means more effectual to wound their hearts: First, we see it in David being visited with some grievous sickness, verse 11. friends stand a far off, enemies talk wicked things and imagine deceit: these things grieved him sore. And in another Psalm. being sick again, They say a mischief is light upon him, Psal. 41. and he that lieth shall no more rise. See (say they) what plagues are come on him for all his profession. Secondly, in Christ, for he complaineth as it were crying against this, psalm. 22.17. I may tell all my bones, yet they behold and look upon me: meaning scornfully, as it was verified afterwards, the story recordeth it: Luk. 22.15. The people stood and beheld, and the rulers mocked him with them, saying, he saved others let him save himself, etc. But I take it his wife did not so wickedly practise against him: but being in an error, as he finds, she * No greater torments to God's people then to be scorned for their religion, and for to be evil entreated even of their familiar friends. would persuade him that his faith was not good, that he was not greatly sound, because God's hand was now so strangely sent forth against him, etc. It is a grievous thing for the godly to have the wicked to scorn them and their profession, as we see in David often. But if they be censured, misdeemed, and spoken evil of by the faithful, it is the greatest torment that can be to their souls: for they greatly desire to please God's people, Rom. 15.30.31. Remedies, when either enemies do so scorn us, or friends persuade us amiss, are those which we see David use and Christ: first, silence. So David: But I as a deaf man heard not. Psal. 38.13. So Christ: so job a long time. 2. By faith and hope to wait on God: On thee O Lord do I waste. 3. Prayer and meditation. So David, so Christ, so job. These remedies used job: for he spoke nothing seven days and seven nights, chap. 2. 13. 1. Keep faith and a good conscience carefully: for they are like to be thy best friends in the evil day. 2. Remember the remedies these men used under the cross: first, silence: secondly, hope: thirdly, prayer. Vers. 10. But he said unto her, thou speakest like a foolish woman: what? shall we receive good at God's hand, and not receive evil? In all this did not Job sin with his lips. This verse containeth 2. things: 1. A sharp reproof of his wife: a foolish woman, etc. 2. Arguments which testify of his faith and courage, & to bridle her impatiency: 1. Such as receive good must receive some scourges. We have: Ergo. 2. Whom God commends, they be found, etc. Thou speakest like a foolish woman. That is, albeit I think not that thou speakest of any malice or hatred against me: Stultan opponit sapienti, & circumspectae. for we have long dwelled together in the fear and worship of God, etc. yet I see thou art not so wise nor circumspect as thou oughtest to be. Thou art of judgement that great calamities and plagues proceed only for sin, and from the wrath of God: but I think far otherwise, that whereas we have received many blessings from God, we must also otherwhiles receive some chastisements, Shall we * accept Kabal suscipere acceptare, acqivescere. receive good at God's hand, and not * accept Kabal suscipere acceptare, acqivescere. receive evil. That is, we receive blessings from God thankfully, and cheerfully: so let us receive his corrections and rods in like manner as thankfully: for these crosses be as good & as needful for us as his blessings: his love is nothing changed, but he would have us every day by all means bettered, etc. The same Hebrew word is twice used Kabal, which signifieth to receive thankfully and with a glad heart: q.d. Shall we receive thankfully his blessings, and shall we not receive as quietly & comfortably his fatherly corrections, howsoever they be tart and bitter for a season? thou hast been my companion in prosperity, wilt thou bear no part of mine adversity? we had many blessings in common, the Lords chastisements are most laid on me, thou shalt bear the least part, now I pray thee let us receive God's rods thankfully. In all this job sinned not with his lips. That is, job behaved himself as a religious and an obedient child, in bearing patiently all his crosses, and so also this last calumniation against him. As he bridled inwardly and overcame his own affections and lusts by faith and godly meditations in silence, so he overcame with good words in patience all his wives folly. He spoke not evil of his wife, nor of any, as the manner is of the wicked to justify themselves by condemning others: he did neither give evil speech to his wife, nor spoke any evil words against God's providence: far from blasphemy, chap. 1. 22. 1. Here we learn to temperate our speeches in afflictions. Doctrine. Patience under the cross: good words or silence. job is patiented in heart, patiented in mind, and patiented in words, and yet he is provoked every way. He doth not in impatiency fret in silence, when his wife reproves him as an hypocrite: neither doth he burst out into reviling speeches against God or man: neither yet doth he leave his wife without reproof. Thou art not wise woman, saith he, thou art weak and foolish, and thou canst not well judge of Gods most holy providence, and of his needful corrections. Wise reproofs be very needful, Leuit. 19.17. Prou. 9.8. Psal. 141.4.5. Cain rails, Esau chafes, and is full of desperate and bloody speeches: he spoke openly, My father will die shortly, and I will kill him: The days of mourning for my father will come shortly. Gen. 27.41. We see God doth us many good turns, and shall we endure no evil at his hand when it pleaseth him? 2. When men receive blessings, no thanks, to be thankful: but how many are there which forget not soon all the good they receive? And where shall you find a man, which if you offend him never so little, is not ready to forget all the good he hath received? And as men do with men, so do they with God. In prosperity they be thankful, and persuade themselves of his favour, and praise him: but under the cross they murmur, and think upon nothing so much as his justice and wrath. job on the contrary he forgetteth not now what good he hath received, and argues by the former blessings both spiritual and temporal which he hath received from God, that for these chastisements he ought to be thankful, they cannot proceed but from a loving father. job here practiseth that which james commandeth: job doth both teach & practise. james. 1.2. Heb. 12.8.9.10.11. job. 15.3. My brethren, count it exceeding joys when ye fall into divers temptations. We must be ready at all hours to send God whom again the blessings which he lent us, with thankfulness. In adversity, meditations of God's love, grace and mercy in Christ: in prosperity, meditations of God's judgements, rods and justice are best. So did job, in prosperity he gave himself no rest, for fear of displeasing his God, he so thought of his rods and anger, chap. 3. 26. In adversity he strives to be cheerful, and to think of God's goodness. This argument, and the meditation of it, is a singular preservative in adversity. Consider ever under the cross of God's former love towards thee, & so confirm thyself. For whether we consider the temporal blessings of God, or spiritual, which concern our salvation, we must needs be comforted in the due consideration of them. Run through some particulars, in thy conception, thy birth thine election, etc. behold his almighty power, providence and goodness, etc. But selecting and calling thee by jesus Christ unto everlasting glory, from endless shame: how canst thou once think of this, but thou must be exceedingly ravished with joy and be full of thankfulness? and shall not this God send us bitter crosses for a time on earth, which means to advance us to such endless glory in heaven? 3. Note here the true mark of God's faithful children: first, where it is said he offended not with his lips: The meaning is not that he grudged inwardly, and spoke well outwardly, but that he had such a bridle for his affections, that he could well rule his tongue in the midst of this scorching flame of temptations. Many inward battles had he, but by faith he overcame them so, as they could not appear outwardly any thing at all in him. * An unbeliever will soon discover himself by an unbridled tongue under the cross. It is a thing most rare, when a man hath many conflicts within, but that some bitter and evil words escape him without. For this cause saith S. james, that he which sinneth not with his * In word. jam. 3.2. & 1.26. Psal. 15. tongue, is a perfect man, and able to bridle the whole body. Of the government of the tongue. First consider james arguments: (1.) He that cannot bridle his tongue, hath no religion, jam. 1.26. (2.) He that can bridle and well use it, is a sound wise man. (3.) He that cannot bridle it, is set on a wild horse back. (4.) He sits in a ship which wants a rudder or a helm. (5.) An evil tongue like a flame burns up all, even all the world, the devil fires it. (6) He that hath an evil tongue, is full of sin. (7) The wicked man's tongue cannot be tamed. (8) Full of deadly poison. (9) He cannot be a faithful man which hath an evil tongue. Blessing and cursing are contrary. One thing be sure, till thou hast a good heart thou hast never a good tongue, Math. 15.19. Learn to speak well to God, so shalt thou speak well to men. The tongue is a notable instrument well governed, the worst part if it be evil: evil by nature, hard to be ruled: let us often pray for the good government and good use of the tongue. Thus far of wicked spirits: & now something would be said of the good Angels which kept job, & keep us every day. Psal. 34.7. First, They are many, Math. 26.53.2. Of great strength, Psalm. 103.20.3. Faithful in their obedience, ibid. 4. They rejoice in our good, Luk. 15.7.10.5. When we die, they carry our souls to heaven, Luk. 16. vers. 22. Vers. 11.12.13. Now when jobs three friends heard of all this evil that was come upon him, they came every one from his own 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 men which visited job in his afflictions, we are to consider: 1. What moved them to visit him: 1. They heard of his calamity & misery. 2. They were his dear friends. 2. With what sympathy & love they came unto him: 1. They agreed together to come & perform this duty. 2. They intended in love, to come and lament with him. 3. They came to comfort him by all means that they could best do it. 3. When they were come to the place, note 1. The signs of their true love: 1. Weeping. 2. Renting garments. 3. Humbled in the dust. 4. Sat down by him 7. days and 7. nights. 2. What moved them to be silent: 1. They waited opportunity. 2. His sore and pain did increase. Now when jobs three friends. No doubt he had many, When any of the faithful are afflicted all the the world will ring of it, how much more if they be rich. being in that high pitch of dignity, chap. 29. but these these were his special most wise, and faithful friends. Herd of all this evil which came upon Job. That is, all the former calamities, loss of substance, loss of children, these last torments in his own body. They came every one from his own place. These three great men which are here named, came every one from his own country or possessions where they dwelled, 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 job for divers causes. Eliphaz the Themanite. job and his friends all come of the same ancestors: for it seems they came all of Esau. These surnames some have thought were given them of the places, towns, or cities whence they came: but the best interpreters say these were the names of their ancestors, that Eliphaz is called a Themanite of Theman the son of Eliphaz, Gen. 36.11 42. which was the first borne of Esau. And yet we know Theman was a city in Edom, jerem. 49.7. Baruc. 3.12. which did bear name of that man, and this Eliphaz might be Lord of it: so he may bear the name of the town and his fathers also. Bildad the Shuhite. Of Shua the son of Abraham by Ketura his second wife, Gen. 25.2. Zophar the Naamathite. Some say of Zopho, son to that Eliphaz, Esau's eldest son, Gen. 36.11. Some say his name is set down figuratively, Metathesis. of Timna one of the Dukes which came of Esau, vers. 40. And yet it may be this man came of a town called Naamah, which afterwards fell by lot to the tribe of juda, Josh. 15.41. They were agreed together to come. That is, they came not by chance, they came purposely with one consent, they thought to join their counsel, heads, hands & hearts together to do him good. To mourn with him, and to comfort him. They came in love, they would ease his sorrow if they could any way bear any part of it, and they desired to comfort him by prayer, and conference. 1. First, behold in these three men a singular precedent, for love and wisdom. For love they were dear friends, they mourned and were touched in their hearts for the calamities of their friend, they desired to comfort him and mourn with him: Their discourses following show they were men of rare gifts for wisdom and knowledge. These men follow Christ's counsel faithfully. Math. 18.18.19. for godly wisdom, they agree together with all the best means and counsel they can to communicate unto him all the signs of their love. So Esay came to Hezekiah to comfort him, and admonish, and to pray for him. 2. King. 20.1.12. 1. They agree together. They know no prayers can prevail with God, without consent of minds. Verily I say unto you, that if two of you shall agree together in earth upon any thing, whatsoever they shall desire, it shall be given them of my father which is in heaven: for where two or three are gathered together in my name, there am I in the midst of them. 2. They mourn with them which mourn. Rom. 12.15.16. Rejoice with them that rejoice, and weep with them that weep: be of like affection one towards another. 3. They came to comfort his mind with counsel, admonition, exhortation: Comfort the feeble 1. Thes. 5.14. minded, bear with the weak, be patiented towards all men. Thus they had a good purpose & meaning. But they so failed afterwards in the manner and form of consolation and conference, that job found no greater torment by any calamity, then by their speeches, job. 16.2. howsoever wise and godly, yet undiscreetly and unadvisedly applied unto him: insomuch that he complaineth against them all. job. 16.4. Ye pretend a good purpose, that ye came to comfort me: but miserable comforters are you all. They came not we see to mock him, but to comfort him: and yet in their contention and heat of disputation against him, they gave him some hard and ironical speeches. For he saith, I could shake mine head at you: meaning, I could scorn you as you do me for my misery: but I will not requite one evil with another. Use. 1. When God giveth us love towards our poor brethren, let us ask him wisdom, that we may know how to relieve and comfort them: and when God giveth us wisdom to know how to do good, let us pray for love, to move and stir up our affections to do all the good we can for them. 2. It is hard to find a man of such wisdom and love, that is a right sound Physician to cure the sores & wounds of distressed souls and troubled consciences: These men be so rare, that as Elihu saith afterward, Chap. 33. 23. ye shall hardly find such a messenger, such a comforter, one among a thousand. 3. The world is full at this day of such friends as will agree with you to mirth and feasting, but few come to the house of mourning: or if they come, they are utterly unable to speak one good word to comfort the heart of the afflicted. So far of their affliction before they came: Now of their love and compassion being present. Verse 12. So when they lift up their eyes a far off, they knew him not: therefore they lift up their voices and wept, and every one of them rend his garment, and sprinkled dust upon their heads towards heaven. SO when they lift up their eyes a far off. * Many arguments of love. They were told of his miserable state, they therefore before they came near him, they look upon him a far off, and know him not: he was in such a pickle, that he had lost all form and fashion, more like a dead beast then any living man. Therefore they lift up their voices and wept. These tears were not counterfeit, they did proceed from true love and sound affection: howsoever afterwards they were so amazed with the greatness of the calamity, that they thought him such an abject and so far from grace, The thought afterwards no word 〈◊〉 be sp●… unto him but law and judgement. 2. Signs of great sorrow & lamentation. as not worthy of any good word of comfort: for they reproved him sharply, because they desired to humble him, for they thought him a very hypocrite. Every one of them rend his garment. Such was the custom of those times in all strange accidents and calamities, as Gen. 37.29. vers. 34. supra cap. 1.20. This the hypocrites also did, and therefore joel calls for a new rending of the heart, chap. 2. 13. And sprinkled dust upon their head. That is, they humbled themselves, acknowledging that they were but dust and ashes, as Abraham, Gen. 18. and unworthy to be above the earth, so joshua and the elders of his time, Josh. 7.6. 1. Now such as visit the sick may learn here what affections and love they must carry with them to the house of mourning, if they will do good. First, such as meet for this purpose must be of one heart and mind. 2. They must be men known or well heard of, friends if it may be. 3. They must be wise men and of an unspotted life. 4. They must be such as both can and will mourn and take to heart the misery of the afflicted, Psal. 41.1.5. These men must come prepared and of purpose to comfort him. 6. They must make themselves ready unto prayer, and for this cause before the sick humble themselves carefully, that he may join with them in prayers unto God. 7. They must judge wisely of the sick according to their knowledge of his former life, and present afflictions. They must be thankful to God for his patience. 8. They must never conclude of the favour of God concerning him, by the greatness or quality of his torments, Eccles. 9.1.2. For no man knoweth love or hatred of all that is before them, all things come alike to all. Eccle. 9.1.2. By the events of this present life it cannot be discerned, who is in, who is out of God's favour. These points we have noted at large in the treatise of fasting. Verse 13. So they sat by him upon the ground 7. days and 7. nights, and none spoke a word unto him: for they saw that his pain was * Or that his pain was inc●sed exceedingly. exceeding great. Behold here arguments of great sympathy and love, considering his state, for job infected with a most venomous and pestilential plague, his scent, & loathsomeness was intolerable: and yet they sit on the ground 7. days, etc. by him. But the meaning is not that they never departed from that place 7. days and 7. nights: nor that they fasted so long: But that they spent the greatest part of 7. days and 7. nights sitting and mourning in silence by him. And none spoke a word unto him They came to comfort him by speech and prayer, but now they stand so amazed as that they cannot speak a word to him, but no doubt speak much to God in their hearts. For they saw that his pain was exceeding great or did increase exceedingly. They kept silence for a time not only for the strangeness of the evil, but also to see if his pain would any thing decrease, that so he might the better attend to their words: but all this time of silence they showed great signs of love: one cause therefore of their silence was, they waited for opportunity and time to speak, and herein they did well, Prou. 25.11. For a word spoken in time, or a word spoken in his place is like apples of gold with pictures of silver, etc. Another cause was, they were of a doubtful judgement concerning him, they thought verily God had forsaken him & set marks of his anger upon him. Therefore they doubted how & what to speak, as after appeareth by their long speeches and conference with him. 1. Learn here what wisdom is required in them which would comfort afflicted consciences. They must not only show signs of 〈◊〉, they must be also very circumspect and prudent as in words, so in gestures when they come to the sick. They must not exceed in mourning and lamentation, they must not be so amazed as these good friends were, because of strange afflictions: for what will this effect in jobs heart but astonishment, grief and sorrow, and desperation, if God help not speedily as here we see. They should rather after a time have rejoiced with praising God for his faith and patience. This now argueth in them great want of judgement, and no marvel though job complained afterwards, Miserable comforters are you all. 2. Lastly, note how Satan deals with job in this sickness, we see he smites him not all at once, but racks him again by degrees to see what he can wring out of job: for it is said that his pain & torment did still increase 7. days. and 7. nights. And besides this rack in his body, the silence and gesture of his friends did so torment his mind, that at the last he cries out in that bitter manner we see, ca 3. like a man in frenzy, which through some grievous sickness hath lost his wits. FINIS.