2. The place in like manner must be appointed in Sion c. 3. The assemblie must bee sanctified that so they may come prepared vnto this holy worship of God 4. This assemblie must be a solemne assemblie wholly bent to consecrate this day in humiliation and prayers vnto God Sense Sound the trumpet That is by the sounding of a trumpet warne the people that they prepare themselues vnto a generall fast c. Concerning this instrument the diuerse tunes and measures which were to be obserued in warres and peace to call and to dismisse the congregation reade Num. 10. vers 1 2 3 4 5 6. Where we may learne vers 8. First that this was the priests office to sound the trumpet least the people should bee assembled rashly without good cause or vnaduisedly without iudgement Secondly that the trumpets did serue for three speciall vses first The diuerse vses of trumpets to call the people or the heads of the people to the publike assemblies secondly to prepare and to warne them to bee ready for the warres thirdly to publish their feastes and their solemne times for sacrifice Thirdly if the captaines or chiefe heads onely assembled they sounded the trumpet but once onely verse 4. if the people assembled they doubled the sound verse 3. But for the warres they sound * Or broken sounde The diuersitie of sounds in the trumpets alarums verse 5. Whereby is meant a more vehement and broken sound which is drawne long and continued some space of time Among other great signes soundes that were heard on Sinai when GOD himselfe spake in that most strange manner the wordes of the holy lawe there was heard to call the people The sound of a trumpet exceeding loude Againe about the middest of September they had a feast wherein was great ioye by sounding of trumpets to signifie their new yeare to be at hand for then began their annus ciuilis for buying and selling for freedome and bondage and then came in the tenth of that moneth their feast of Kippurim of reconciliation c. And as the Lord commanded the holy priests to sound the trumpets so must they also and the Prophets bee the Lords trumpeters to call vpon and to informe the princes of all causes and occasions of sounding the same So the religious magistrates sent forth their edicts into all partes of the kingdome for the sounding of the trumpet for such solemne assemblies as often as occasion required This we see in the good King Iehosaphat He feared God and set himself to seeke the Lord proclaymed a fast throughout all Iudah that is he caused a fast to be proclaymed So Ezra that holy priest and gouernour of Gods people I proclaymed a fast that we might humble our selues before our God and seeke of him a right way for vs and our children and all our substance So generall fasts were euer appoynted either immediatly of God See Pet. Martir de ieiunio class 3. cap. 10. sect 9. and Magd. hist cent 4. cap. 6. as ordinarilie by his lawe Leuit. 23. Extraordinarily by some prophet as here in Ioel wee see or mediatly by men with consent and assent of the godly princes priestes magistrates and rulers of the people 2. Chron. 20.3 Hester 4.16 Ezra 8.21 1. Sam. 7.5.6 vnder the law of the Apostles Bishops Pastors and church gouernours vnder the gospell Act. 13.2 and 14.23 See Ambros de ieiunio 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 calamitie Publica vniuersae plebi ieiunia indicere Call all the people to generall fasts And so the christian princes also in the ages following as our dread soueraigne Ladie Queene Elizabeth hath done in the fift yeare of her most happie raigne August 1. with great care commanding the reuerend father the Archbishop of Canturburie then being to publish a generall fast in all her Kingdome The magistrates are Gods vicegerents watchmen as well as the Lords ministers and by this general name the Prophets euer vnderstand as well the one as the other When a common watchman saith Ezechiel is set in any part of the land to espie the enemies if hee giue warning by a trumpet when they come he shall bee free but if hee doe not hee shall dye for it how much more the Lordes watchmen in regard of mens soules and saluation Ez. 33.2.3.4 Esay 58.1 Deut. 28.47 Esay 57.10.11 Wherefore generall fastes were published should sound the trumpet when neede is that Gods people might with all expedition and ioyfulnes prepare themselues to meete the Lorde before his great and fearefull wrath were kindled The vse of all this briefely is this that the faithfull might come aduisedly and well prepared to this publike humiliation and that all cities and townes in the land might at one time as it were with one voyce send forth stronge and effectuall cries into the eares of the Lord that so the great fire of his wrath with the teares oâ— his children may be quenched 2. The place is Sion THe meaning here is not that all the Iewes in the land should at all generall feastes and fastes meete all in Ierusalem as they were wont to doe in the three great feasts three times in the yeare but that this generall fast should first be proclaymed in Sion that is in Ierusalem and in all the cities and townes boroughes and hamlets in the land Throughout all their dwellings for so the law commaunded Leuit. 23.31 And so Iehosaphat his people obeyed they proclaymed a fast through out all Judah that is 2. Chro. 20.3 in all cities and townes small and great in all the kingdome of Iudah The Iewes came as they were commaunded ordinarilie three times in the yeare from all quarters and partes of that kingdome first to the resting place of the Arke before the building of the temple as in Shiloh where some thinke it was 343 yeares some say 300. and else where the Lord sent it This solemne meeting to the arke and afterwards to that famous temple of Ierusalem is commanded Exod. 23.14.17 1. Easter 2. Pentecost 3. Tabernacles These three times in the yeare shall all the men children appeare before the Lorde Iehouah Deut. 12.5 Ye shall seeke the place which the Lorde your God shall choose out of all tribes to put his name there and thither you shall come This commandement all the Iewes obeyed and such as feared God came most ioyfullie albeit from farre and were wearied and fainted often by the way Psalm 84.7 They goe from strength to strength till euery one appeare before God in Sion Question Wherefore did the Lorde thus inioyne the olde Church to assemble so generally from all partes of the land to Ierusalem and what vse was there of their meeting there three times in the yeare Answer The
the Lord is ielous ouer his people when they bee humbled then sayth Ioel his ielousie will appeare in liberall blessings and great bountifulnes In this verse first learne a singular consolation for a sinfull people in their miseries The Lord accounts this wicked people of the Iewes his people and assureth them of his loue God loueth his people and seruants deerly when he correcteth them euen when they beare his corrections Our flesh so frets and our soules are so disquieted often in afflictiōs that we can then hardly lift vp our hearts to think of Gods loue towards vs. Yet certain it is that in his corrections he loueth vs deerly 1. Cor. 11.28 Heb. 12. and therfore humbleth vs by his fatherly chastisements least wee should perish with the wicked world 2. Note here the happie end of all true conuersion vnto God There was neuer yet any of Gods people in any age which did prostrate themselues in a publike fast in manner as is before prescribed keeping Gods holy ordinance affected towards God and cast downe at his feete to aske mercie but the Lord hath been infinitly more ielous towards them and more affected to shewe mercie Yea wee bee well assured his loue euer went before their loue and his ielousie before their ielousie and he hath euer repented before they haue repented Ver. 13. as is before shewed Conclusion The Lord hath neuer failed to giue his people thus truely humbled euen their hearts desire Ioshua and his people being greatly discouraged by the losse of some part of their armie Iosh 7. after they fasted they were strengthened and comfortably incouraged againe to proceede as the Lord commaunded them 1. Sam. 7. Samuel and his people were greatly afflicted by the Philistins after their fast they put their enemies to an exceeding shame The Israelites in the dayes of the Iudges after their fasting Iudg. 20. weeping and mourning they beat downe the pride of the Beniamites as they desired Iehosaphat after his fast 2. Chro. 20. fought against the Amorites and Moabites and lost not one of his men for that godlesse multitude of prophane pagans was vtterly destroyed one of another Hester and the Iewes after their fast had great prosperitie peace and comfort Hester 4.5.6 for Haman their enemie was destroyed and so Gods people were deliuered from their enemies and enioyed great libertie in that land Nehemias and Ezra after their fast Nehe. 9.10.11.12 were incouraged and comforted in the obedience of the people the citie and temple were reedified Ezra 8. 9. cap. 10. Dan. cap. 9. 10. the Church of God prospered Daniel after his fasting receiued notable reuelations concerning the deliuerance of the Church and the comming of the Messias The Christians at Antioch after their fast were greatly confirmed The Gospell had a more free passage for God prouided and prepared Paul and Barnabas two notable organs and instruments to communicate and preach the same vnto the Gentiles Finally to come vnto our selues wee haue had 3. or 4. generall fasts published by the gouernours but performed in great weakenes in the best assemblies of our land The first was in a very speciall manner commaunded by the Queenes Maiestie in the beginning of her most happy raigne ouer vs. The cause was the pestilence Anno. 1563. The Lorde heard his people they were mercifully deliuered When the bloudie Spanyards would haue deuoured vs some charge there was for publike humiliation In some fewe assemblies Gods people were humbled Anno. 1588. and cried mightily vnto the Lord. There followed a most memorable miraculous deliuerance neuer to be forgotten in our land Againe the Lord smote vs with the pestilence Anno. 1593. and many thousands were consumed Some fewe were humbled and mourned the rage of the pestilence ceased in those moneths and time of the yeare August and September when by long obseruation it is knowne that this contagious and venemous sicknesse doth most destroy and gather strength in all parts of the world Let vs conclude that because wee haue with the olde Church the same God immutable full of ielousie loue and bowels of mercie Rom. 3.32 and seeing that he hath vouchsafed to communicate vnto vs his owne sonne and holie Gospell that couenant of grace and mercie we may bee well assured that what calamities and miseries so euer light vpon vs for our sinnes famine warres pestilence or any other the Lords gentle corrections if we follow and obey this the Lords holy ordinance in our vnfained humiliation we shall receiue a happie end a release and freedome from our crosses so farre as shall be expedient for vs in this life and in the next the blessed end of our faith the euerlasting saluation of our soules by and with Iesus Christ the author and finisher of our faith to whom with the father and most holie spirit be al praise honor glorie power and principalitie for euer and euer 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 liued in the world are ye burdened with traditions 21 As eate * Touche not not taste not handle not 22 Which all perish with the vsing and are after the commandements and doctrines of men 23 Which things haue indeede a shew of wisedome in will-worship and humblenes of minde and in not sparing the bodie neither haue they it in estimation to satisfie the flesh Nihil tam periculose deprauat bonum c. Chrysost There is nothing doth so daungerously depraue or corrupt a good thing as hypocrisie or euill dissembled and cloked vnder shew of holines when that which is euill is not knowne it is not auoyded IN the second part of this chapter the Apostle disputeth against 3. kindes of corruptions which in his time crept into the Church of God The first kind was the mixture of philosophicall discourses or vaine deceitful and vnprofitable philosophy with the pure word of God vers 8. The second was the mixture of the legall and leuiticall ceremonies with the Gospell vers 16.17.18.19 The third euill was a manifest superstition bred and brought into the Church by the traditions and doctrines of men ver 20.21.22.23 placing of holines deuotion remission of sinnes and the worship of God in certaine kindes of meate in fasting abstinence c. Against this superstition and abuse of fasting he warneth vs by three arguments 1. Such as be freed from the ceremonies of Gods law ought not to beare the burthen of mens vaine ceremonies Ver. 20. but you are freed from them by Christ in his Gospell therefore much more from the vnprofitable ceremonies of men 2. For declaration of the proposition hee giueth vs some sight of their superstitious traditions and opinions in their owne words first eate not Ver. 21. secondly taste not thirdly handle not The
THE CHRISTIAN EXERCISE OF FASTING PRIVATE AND PVBLIKE Plainly set forth by testimonies of holy Scriptures and also of old and late writers Wherein is shewed how religious families priuatly and the congregations publikely haue humbled themselues before almightie God making vse of iudgements past auoyding euils present and preuenting future calamities c. Together with sundrie abuses of fasting in three generations of hypocrites the first in the dayes of the Prophets the second in the dayes of Christ the third in the dayes of Antichrist Hereunto also are added some meditations on the 1. and 2. chapters of Iob to comfort and instruct all such as be afflicted with any crosse either inwardly in minde or outwardly in bodie By H. HOLLAND Minister and preacher of Gods word Psalm 141. vers 5. Let the righteous smite me for that is a benefit and let him reproue me and it shall be a pretious oyle that shall not breake mine head AT LONDON Printed by the Widow Orwin for William Young and are to be sold at his shop in Canon lane neere the great North-doore of Paules Church at the signe of the white Horse 1596. The principall poynts and questions handled in this booke 1. What kinds there be of fasting 2. What the religious fast is 3. How the religious abstinence is diuided into two branches 1. Priuate 2. Publike 4. What priuate fasting is 5. What the publike fast is 6. The corruption and abuse of fasting 7. Some obseruations vpon the 1. and 2. chapter of Iob. To the right worshipfull and his very Christian good friend master Robert Chester Esquier c. mercie and peace in Iesus Christ THe pure worship seruice of God right worshipfull hath two dangerous extremes superstition is the one impietie is the other The people of this age seeming wise to auoide the vnsauerie leauen of popish corruption are fallen asleepe in carnall securitie prophanenes If the prince of darknes had not so blinded men that they can not see the beautie of Gods house nor reape any comfort by his seruice this exercise of fasting should little need any letters of commendation For the booke of God so commendeth it in the practise of the Saints Patriarches Kings Prophets Apostles and Church stories in the fathers and seruaunts of God in all ages that I can thinke a man but meanely acquainted with Gods worshippe which doth not otherwhiles exercise himselfe herein This wil good Bucer testifie with me in these very words Buâ—er de regno Christi lib. 1. cap. 12. Cum ieiunia Dominus ipse Apostoli tantoperè Ecclesiijs commendârunt de Christi certè spiritu regno gloriari non possunt qui omninò nulla seruant ieiunia That is Seeing the Lorde himselfe and his Apostles haue so commended fasting to the Churches surely they can not glory of Christes spirite and kingdome which fast not at all I haue endeuoured in this treatise to lay open this exercise to the vnderstanding of the simple in the best maner that I could I must look for many aduersaries for the greatest part hath euer declined from pietie to superstition and prophanenes Therefore right worshipfull I come vnto you for protection of Gods trueth being the more bolde to aske this fauour because I am so well assured of your loue thereunto and full resolution to defend the same with al your might during life Againe I haue nowe for many yeares knowen your Christian loue towards me for the truths sake I desire to testifie my hearts affection towardes you in the best manner that I can The most blessed spirit of Iesus Christ guide and gouerne your spirit keepe and comfort you and all yours Februarie 12. 1596. Yours assuredly euer to vse in Iesus Christ during life HENRY HOLLAND To the Christian Reader mercie and peace in Iesus Christ I Haue endeuoured in this treatise Christian Reader to lay open this argument of fasting plainly and truely according to the Scriptures First the religious abstinence is described next the branches of the same the priuat and the publike with their speciall notes and differences Thirdly I haue shewed what causes and reasons haue moued the faithfull to exercise themselues in the one and in the other The priuat fast is onely commended in the practise of the faithfull of all ages The publike is both commanded by precept and commended by practise and was both ordinary and extraordinary And first for the ordinarie we haue Gods great charge and law written 1. The 10. Leuit 23.27.16.29 day of the 7. moneth ye shall humble your soules 2. Ye shall doe no worke at all vers 29. and it shall be a feast of Kippurim a day of reconciliation Generall ordinary fast 4. throughout their dwellings vers 31. 5 an ordinance Leuit. 16.31 for euer The practise and obedience of this lawe wee haue noted Heb. 9.7 But into the second Tabernacle went the high priest alone once euery yeare c. that is this solemne day appoynted This law of a general ordinary fast for the Iewes may seeme to binde vs and might no doubt bee profitable for the ChristiaÌ„s vnder the Gospel if it were obserued The cause of this fast sayth one was that the wrath of God might not break out or being broken out that it might bee a meanes to returne it home againe the same cause remaining wise men will conclude the effect shall continue Againe sayth he this exercise being a meanes to humble a man before his God was there any degree of humiliation necessary for that people which is not as needfull for vs Nay we hauing receiued vnder the Gosâ—ell more benefits then they the abuse of Gods good gifts and graces in vs should driue vs to the lowest humiliation that can bee so it bee lawfull and warrantable by the word of God Generall extraordinarie fast Ioel. 1. chap. ver 14. 2. cap. ver 16. The extraordinary was either signified by prophet and so commanded of God immediatly as wee see by Ioel or published by Gods Vicegerents princes and priests the presidents and gouernours of Gods people as shall appeare by sundrie examples of the Scripture in this treatise following Superstition hath euer preuailed in the world where Gods grace and light was wanting to corrupt all the pure worship of God but neuer so much abused any one exercise of religion as this of fasting The very Heathens abuse fasting in the worship of their false gods The priests of Egypt euer abstained from flesh and wine and thought this a matter of great deuotion The wise men of Persia their diet was but farina olus course bread and hearbes The wizards of India when they came to the priesthood of the Sunne did euer after abstaine from flesh The priests of Egypt fasted 3. dayes before they sacrificed So the diuell commandeth coniurers to fast three dayes before any magicall practise of coniuration And to be short Mahomet extolleth fasting for the Turkes fasted in the siege of Constantinople hauing wonne
accord the same also saith good Bucer Nec pie praestari ieiunium potest Bucer de reg christ lib. 1. cap. 12. nisi vltroneo spiritu suscipiatur There can bee no religious fast but when that exercise is performed with a free spirit and a willing minde There must be also a willingnes and a cherefulnes in the publike fast but then is not the same libertie of leauing and liking which is here graunted 3. Performed by one This is the second difference or note of a priuate fast for the publike must be performed by the whole congregation the practise of a priuate fast by one onely in a familie we haue in diuerse presidents of the scripture for so Nehemias fasted alone Nehe. 1. v. 4. Dauid fasted alone for his childe 2. Sam. 12.16 Dauid besought God for the childe and fasted and went in to wit to his priuie chamber and lay all night vpon the earth Then the elders of his house arose to come vnto him and to cause him to rise from the ground but be would not neither did he eate meate with them So then he fasted alone as often also his custome was to doe 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 Prophetisse alone night and day full often Luk. 2.36 There was a Prophetisse one Anna the Daughter of Phanuel of the tribe of Aser which was of great age and had liued with an husband seuen yeares from her virginitie and shee was a widow about 84. yeres and went not out of the temple but serued God with fastings and prayers night and daye 4. Or moe in one familie This is the third difference or note of a priuate fast this euer is kept in the compasse of one familie but in the publike fast moe then one many families as the congregation will yeeld are assembled for this poynt also we be taught by other diuine examples of holy scripture For Hester and her maydes with her humbled themselues in a fast priuatly Hester 4.16 Fast ye for mee and eate not nor drinke not in three dayes daye nor night I also and my maydes will fast likewise And thus the Master and the familie may exercise themselues religiously in a priuat fast as hereafter shall yet better appeare 5. Priuatly This is the fourth difference and note of a priuate fast for such as fast in a familie must fast priuatly in their priuat chambers but the place of the publike is in the temple and publike congregation such as fast priuatly must separate themselues Zach. 7.3 because according to the time and occasion they giue themselues to weeping meditation and mourning So Christ willeth Matth. 6.18 That wee desire not to bee seene of men to fast but that our priuate fast bee seene and knowne to God in secret who notwithstanding will reward vs openly So Dauid in his priuate fast entered into his priuie chamber 2. Sam. 12.16 to sequester himselfe from all companies that he might more freely giue himselfe to mourning meditation fasting and prayer This is contrarie to the pride of the Pharisie who must be seene of men and knowne by his sowre face and Cemarims attire by standing and praying in the sinagogues and in the corners of the open streetes Matth. 6.5 Luk 18.11 6. For priuat and publike respect This is the fift and last difference and proper note of the priuat fast for the priuat fast is and may bee for the priuat respect of one or many or for the publike state also of Gods Church and people farre and neere but the publike and generall fast is for the publike and generall good of the Church onely First for priuat respects So Dauid fasted to see if by prayer and fasting he might obtaine of God the life of his childe 2. Sam. 12. and for his owne humiliation often Psalm 35.13 as did also the Apostle Paul as he testifieth of himselfe 1. Cor. 9.27 I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached to other I my selfe should be as a refuse or naught worth And to this end he fasted often for himselfe and for the Church 2. Cor. 11.27 in * Ieiunia Golunt aria interpretor I. Cal. c 8. ibidem They were voluntarie not constrained fastes fasting often 2. Cor. 6.6 by watchings by * A voluntarie exercise I. C. 8. ibidem 2. Tim. 2.25.26 fastings Secondly for publike respects wee ought also priuatly for our brethren for the whole Church of God specially that Church and land wherein we liue and haue receiued so many of Gods sweete blessings spirituall and temporall and for neighbour Churches also as neede and occasion shall so require Dauid fasted priuatly for the common good of his enemies that God would giue them repentance that they might know the trueth and come to amendment of life out of the snare of the diuell For this cause he saith Psalm 35.13 speaking of his enemies Yet I when they were sicke I was clothed with a sacke I humbled my soule with fasting and my prayer was turned vpon my bosome Nehemias fasted alone for the good estate of the whole Church certaine dayes and Daniel also one and twentie dayes 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 hee 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 citie was besieged by the Vandals he gaue himselfe to fasting mourning and prayer and dyed in that siege as writeth Possidonius And thus farre shall suffice for the confirmation of the description of a priuat fast The third Question VVhat moued the faithfull whose practise is commended by Gods spirit for instruction and imitation in elder ages to exercise priuat fastings and whether we may not and must not doe the like in the like occasions NOw let vs proceed to teach the ignorant the manner how and the time when and vpon what occasion they must exercise themselues in this religious abstinence and first here Iiudge this to be a firme demonstration for instruction The same motiues arguments and occasions which moued the faithfull in elder ages to humble themselues in priuat or publike fasting ought to moue vs These motiues and occasions following moued them therefore they may and must moue vs This reason I ground vpon this and the like places of scripture Hebr. 6.11.12 And we desire euery one of you c. That ye be not slothfull but followers of them which through faith and patience inherit the promises Secondly here remember that wheresoeuer in the scripture Gods spirit speaketh of sackcloth dust and ashes rending of their clothes humbling of their soules the learned are of iudgement that the religious abstinence is there vnderstoode for these were speciall adiuncts
consent for a time that yee may giue your selues to fasting and prayer 1. Cor. 7. ver 5. where againe least any should thinke ouer highly of this exercise or conceiue any opinion of holines merit c. hee addeth also not vnmindefull of our infirmities and againe come together that sathan tempt you not for your incontinencie Ieiunijs preces alere ingemiscere Lichrimari mugire dies noctesque ad dominum Tertul lib de poenitent Ieiunium preces nostras subuheit in coelum Fasting giues wings to our prayers Basil Homil. de laudibus ieiunij This appeareth plainely in the wordes of Ezra that one principall ende and vse of all fasting publike and priuat is to make vs more fit for prayer Ezra 8.21 I proclaymed a fast that wee might humble our selues to what end that wee might seeke of him that is by prayer begge of God or put vp our petitions vnto God a right way to escape the enemie for vs for our children and for all our substance and that this seeking was by prayer appeareth in the wordes following vers 23. So wee fasted and besought our God for this and he was intreated of vs. In prayer the soule must bee lifted vp to God Psal 25.1 and powred forth as it were before the Lord 1. Sam. 1.15 a worke which no naturall man can performe before hee hath receiued the spirit of faith 2. Cor. 4.13 Rom. 10.14 and the spirit of prayers Zach. 12.10 Rom. 8.26 Yea the faithfull themselues when they haue their consciences loaden with sinne or their bodies farced with meats they shall finde themselues barren and bound vp in their harts drye and vnapt for this heauenly exercise I conclude therefore Looke what moued the faithfull and holy men to fasting must moue vs They fasted to prepare and to stirre vp their spirits and soules vnto prayer Therefore so must we Sixtly the faithfull seruants of God A sixt cause of priuat fasting to beare the crosse more patiently in persecution for the professon of the gospel c. when they were called to beare Christs crosse in times of persecution for their religion for the gospell and their profession sake then they gaue themselues againe in speciall manner vnto fasting and prayer Vt ad ferendas afflictiones c. That they may saith Chemnitius accustome themselues and learne to beare afflictions more patiently And this Christ teacheth to be a speciall time for this abstinence answering Iohns disciples of their priuat fast Mat. 9.14 Why doe we and the Pharisees fast often and thy disciples fast not he saith can the children of the mariage chamber mourne as long as the bridegroome is with them but the dayes will come when the bridegroome shall be taken from them and then shall they fast Where he teacheth first that there is a time of mirth and ioy and that season is vnfit for fasting and that there is a time of sorrow mourning when men ought to giue and applie themselues more humblie vnto fasting and prayer Secondly We must fast when we shall feele our bridegroome Iesus Christ absent from vs. Cant. that hee shall depart from them and then many euils shall follow great persecution for the Gospell as came to passe vnder those ten bloodie Emperours then and in those dayes men must not forget fasting The holy martyrs therefore as Christ admonisheth euer vnder the crosse gaue themselues to fasting and prayer The Iewes fasted much priuatly and publikely during their banishment and captiuitie Zach. 7. 〈…〉 for 〈◊〉 soules howbeit after a time they became superstitious and for this cause also fasted no doubt Paul often for speaking of his afflictions and reioycing to remember how many euills hee past through for the gospel sake he saith in watchings often in fastings often 2. Cor. 11.27 Againe 2. Cor. 6.5.6 In stripes in prisons c. by watchings by fastings And thus the good Martyrs in all ages did exercise themselues M. Bradfords abstinence vnder the crosse of Master Bradford Master Iohn Foxe writeth that Preaching reading and praying was all his whole life he did not eate but one meale a day which was but little when he tooke it Acts and Mon. 1555. Iulij and his continuall studie was vpon his knees in the midst of dinner he vsed often to muse with himselfe hauing his hat ouer his eyes M. Bradford mingled his drinke with teares from whence came commonly plenty of teares dropping on his trencher So likewise Alcibiades a good man liued very sparingly in the primitiue Church for he fed onely on bread and water and would haue continued this dyet in the prison for he thought it a special time of fasting but because of his weaknes he was taught of Attalus the martyr to doe otherwise and he receiued the admonition Euseb lib. 5. c. 3 and obeyed it and vsed the creatures more freely with thankes giuing vnto God A seuenth cause preparation to heare the word and receiue the Sacraments And let the seuenth end of this exercise bee a diligent and godly preparation to heare the word and for participation of the sacrament to our edification and comfort for thus did the faithfull in all ages receiue benefite by the publike ministrie of Gods word and sacraments here we must regarde principally these three poyntes 1. Preparation before the word and Sacrament 2. Attention and reuerence in hearing the word and participation of the Sacrament 3. Meditation after 1. Of preparation before the word and Sacrament THe Lord for this poynt warneth vs that wee enter not rashly nor vnaduisedly into his holy sanctuarie but with preparation and reuerence Eccle. 4.17 Take heede vnto thy foote when thou enterest into the house of God and bee more neere to heare then to giue the sacrifice of fooles for they know not that they doe euill This preparation is principally of two partes 1. Of the minde 1. By reading and 2. By meditation before 2. Of the heart and spirit 1. By fasting 2. By prayer Preparation of the minde BEfore the minde be inlightened with some measure of the true knowledge of God there can be no faith no repentance no saluation how can men loue that which they knowe not how can wee trust him whom wee loue not c. It is a wonder to see how Sathan doth bewitch men in these dayes to seuer these two reading and preaching which GOD hath euer so coupled together for some would content themselues for their faith and saluation with reading onely and they are many and some would haue but preaching onely and they bee not a few The scripture indeede doth ascribe most for the breeding 1. The minde prepared First by reading of the Scriptures increase and growth of faith repentance vnto 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 vs full often publikely and priuatly to reade the same Deut. 6.6.7 Psalm 1.2 Act. 13.15 Daniel
the holy scriptures the causes of generall fastes that so the superiors may bee alwaies readie to call and commaunde and the inferiors to obey and prepare themselues for this holy exercise First Gods people assembled alwaies humbly to this exercise to preuent some heauie iudgements ready to fall vpon them and to consume them a notable example for this we haue in Iehosaphat 2. Chro. 20 2 3. First hee is informed that the Moabites Ammonites are ready bent to bring warres vpon him Hereupon hee is resolued in minde first to seeke humbly for helpe at Gods hand and therefore hee proclaymeth a solemne fast throughout all the cities of Iudah And in this fast the King in his owne person prayed earnestly before all the people This done a speciall prophet stands vp to teach and to comfort the people promising them a most strange deliuerance as a good blessing from the Lord for their humiliation before him the congregation was then dismissed with thankesgiuing And the euent followed according to Gods promise for their enemies were all destroyed and then the people praised God so exceeding ioyfully in one place that it had euer after the name of the valley of Beracha Ioel. 3.2 that is of thankesgiuing and Ioel he calles it the valley of Iehosaphat This was the cause also of Hesters fast and her people and God gaue them a blessed deliuerance 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 posteritie for this purpose The second cause of a general fast to remoue from vs some present calamitie Iosh 7.6 Iudg. 20.20.23 26. Secondly the people of God were assembled in their congregations not onely before afflictions came but also when they were come alreadie as warres famine pestilence wherein Gods heauie hand was seene to consume and to destroy his people This cause moued that good seruant of the Lord Iosua to assemble the people to a generall fast for when hee saw Gods wrath kindled against them when they began to fall and to waxe faint hearted before the Cananites it is sayd that hee and the elders of Israel cried and mourned and humbled themselues vntill the euening The like fast wee haue when the Israelites sought to auenge the villainie done to the Leuite whereupon came the bloodie warres between all Israel and the children of Beniamin for then the stronger side fell twise before the weaker because of their pride then they humbled themselues and fasted So the third time they destroyed of the Beniamites so many that they feared a whole tribe should euer after be wanting in Israel This is taught in one * Ex decreto Liberij A Bishop which liued in constantins time cum intemperies aëris aut fames aut pestis aut bellum praecesserit tunc conuenire vt uâ—unium indicatur vt ira Dei mitigetur The 3. cause of a general fast is gods threatnings for some general or speciall sins raining in the land decree of Liberius in distemperature of weather warres famine pestilenee let a fast be proclaymed that Gods wrath may be pacified and to this ende saith Tertullian for the Church Ad Scapulam quando non geniculationibus ieiunaâ—tonibus nostris siccitates etiam sunt depulsae What drought was there which our prayers and fastings haue not driuen away The third cause of a generall fast was Gods threatning denounced by some of his Prophets for some generall or speciall sinnes raigning in the land This cause moued the Niniuites to fast when * This Prophet was of greate name in the church land of the Iewes his diuine predictions found true therefore these pagans being so neare neighbours they feared reuerenced 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 finde some speciall euils and sinnes to raigne in the church that they may crye pray for gods assistance to remoue them Si qui in ecclesia in grauiora sint prolapsi flagitia Bucer de regno Christi lib. 1. cap. 12. Deut. 7.3 Ezra 9. ver 1.3.4 Ionas cryed vnto them that for their sinnes After fortie dayes they should be destroyed This vnpleasant newes comming to the Kings eares hee proclaymed a fast he humbled himselfe in sackecloth and sitting in the dust hee straitely commaunded reformation of manners in all estates And the King yet addeth to humble themselues the more that the brute beasts should want their nourishment to signifie that they feared Gods iudgements to fall also vpon the creatures which serued them in all their sinnes The fourth cause which ought to moue the religious magistrates and holy ministers to proclayme a generall fast is if they see finde and can well discerne that some speciall iniquitie or iniquities call for Gods heauie iudgements and hinder the Lords blessings in the land A notable president for this is that which the holy priest Ezra and the noble gouernour Nehemias haue left vs in their bookes for the instruction of Gods people throughout all ages for when as the Lordes house did not so prosper as good Zorobabel and the holy Prophets Haggai and Zacharie desired These worthie watchmen of the Lordes house soone discerned what euills prouoked Gods wrath against his people For whereas the Lord had giuen in charge vnto his people that they should not ioyne mariages with pagans and infidels yet they a great number Euen of the Priestes and Leuites and the rulers and Princes had married with the Cananites the Hittites the Perezites the Iebusites the Ammonites the Moabites the Aegyptians and the Amorites Which thing when Ezra vnderstoode he mourned greatly And all that feared the wordes of the God of Israel assembled vnto him So they fasted and mourned and confessed their sinnes And so prouided that the people forsooke their strange wiues the couenant was renewed betweene God and his people Note Nehe. 8. 9. Verse 1. cap. 10. ver 28 29.30.31.32 The fift cause of generall fasting is the calamitie of neighbour churches Act. 13. vers 2. they bound themselues also by an oath and a curse to receiue it keepe it and to walke vprightly in obedience thereunto We learne also a fift cause of this generall humiliation to be the calamitie or miserie of our brethren neighbour Churches being either exercised vnder the crosse or afflicted by warres famine or pestilence It seemeth vnto me that some such like cause moued those holy Prophets and teachers to assemble that noble congregation at Antioch where the christians prospered best and did first openly professe the name of Christ to this generall fasting we speake of for it is most like by that which followeth in the same holy storie that they laboured mightely in fasting supplication and prayer both generally for the people of God dispersed among
second reason is this The kingdome of Christ is spirituall Ver. 22. and doth not consist in things which perish but meates and drinkes doe perish with the vsing Therefore his kingdome his worship and seruice doth not consist in these things The third argument Wee must place no religion nor worship of God in obseruation of mens traditions nor in will-worship but these be meere vaine traditions sowne by Sathan in the braines and minds of men Therefore auoyd them Obiect But these men which teach and practise this fasting abstinence are wise iust holy deuout religious men not sparing their owne flesh for the mortification of their corruptions for pleasing of God c. Ver. 23. Ans First they haue but a shew of wisedome and but a shadow of the sound knowledge of God Secondly their worshippe is but a will-worship which God abhorres Thirdly God regardes not this beating of the flesh no nor the cutting or launcing of it 1. King 18. 1. Thes 4.4 as wizards doe but willeth vs to keepe our vessels in holines and honour and to humble the soule the minde the heart and spirit before him in a sound knowledge of his word and will in faith and repentance c. Wee see then the Apostle here speaketh against traditions of men concerning differences of meates for euen in those dayes the diuell indeuoured to thrust into the Church certaine decrees concerning meates and fasting vnder pretence and colour of humilitie iustice wisdome great holines and deuotion 1. Vnder colour of wisdome and holines c. they decreed to keepe certaine set fasts on certaine daies appoynted 2. This fast consisted in abstinence from certaine meates which they commaunded no man should eate taste c. 3. They accounted this fast a speciall worke to serue and please God being yet but their own will-worship neuer prescribed of God 4. They taught men to hold it a matter of great holines to defraud the bodie of the honour and refreshing due thereunto The superstitiō of the 1.2 and 3. age came from one spirit of error and differ little but that in corruption the 2. doth exceede the first the 3. farre surpasse them both So then these words serue to admonish vs against the superstitious fasts of all ages albeit this Scripture was written principally against the Pharisees and Essees blind aduersaries to the trueth and the pure worship of God in the dayes of the Apostles The abuse of fasting in the dayes of the Prophets THe opinions which depraue and corrupt all this exercise and depriue vs of all good by it 1. Opus operatū 2. 3. 4. 5. 6. are these and the like to esteeme highly of the worke done 2. to account it a worke meritorious a speciall worship acceptable vnto God a cause of righteousnes a cause of pardon of sinnes a satisfaction for the quicke and the dead We may not doubt but some of these opinions infected the false worshippers hypocrites and vnbeleeuers of all ages The 1. generation of hypocrites Gen. 4. Cain thought his sacrifice and seruice as worthie of acceptation as Abels scornfull Ishmael as good as religious Isaacks prophane Esaus as holy Iacobs For vnbeleeuers are so blind But ther is no accesse to God nor pleasing of him in anie worke without faith in Christ Heb. 11.6 that they iudge the worke to be accepted for the very workes sake Therefore can they dreame of no iustice but of that of workes or of a mixt kind of iustice lately inuented in the dayes of Antichrist as hereafter shall appeare That age of the Prophets was corrupted not a little with this leauen of superstition as may appeare by the often complaints and cryes of the Prophets Superstitious fasts in this time Esay 58. The Lord commandeth Esay to cry aloude against the superstitious fasts of his time and so hee doth leauing to all posterities a record of the same First he sayth vnto them that they haue a shew of wisedome as the Apostle speaketh and of deuotion for they seeme to seeke God early They seeme to be righteous and to do righteously They seeme to draw neere to God as desirous to learne his lawes but they renounce his statutes vers 2. Secondly he accuseth them of flat superstition by testimonie of their owne words Wherefore haue wee fasted and thou seest it not Here appeares the sowre leauen of that opinion that fasting was an acceptable work and might alone commend a man with God vers 3. Thirdly that they thought this worke meritorious For thus spake the blind people Wee haue punished our selues meaning with abstinence and thou regardest it not we receiue no good by it These words very fitly agree with that the Apostle speaketh Coloss 2.23 They spare not the body neither haue they it in any estimation because they deeme fasting to be a matter of great deuotion and a work greatly pleasing vnto God Fourthly he addeth by the way of answer to these blind hypocrites that albeit they hang downe the head like a bull rush shaken with a tempest a whole day at the least yet so long as they bee emptie of grace and goodnes faith and repentance iustice and mercie and care o◠the Sabboths their fasting and emptines 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 Iewes then had their solemne set fasts certaine dayes and moneths of the yeare the fast of the fourth moneth the fast of the fift moneth the fast of the seuenth moneth and the fast of the tenth moneth The occasion of these fasts First the miserie of the Iewes began when Ierusalem was first besieged by the King of Babylon in the 9. yeare of Zedekiah the tenth moneth the tenth day of the moneth Iere. 52.4.5 For this cause a generall fast was kept in all the land this day and moneth Their second calamitie was in the 11. yeare of Zedekiah in the fourth moneth the ninth day of the moneth for the famine was then sore in the citie the citie broken vp the King taken c. Ier. 52.6.12 This was the occasion of the fast of the fourth moneth Their third calamitie and miserie was in the 5. moneth the tenth day of the moneth the miserable desolatiō and destruction of the temple kings palace and the citie the Babylonians consumed and defaced all their best buildings and palaces with fire The house of the Lord the kings house and al the great houses burnt he with fire Iere. 52.13 This was the cause of the third generall fast of the 5. moneth The fourth and last calamitie the Scriptures haue recorded was the bloudie conspiracie and death of Gedaliah a good man whom the King of Babylon had left as chiefe gouernour and ouerseer of all the Iewes which were left in Iewry 2. Kin. 25.22 to dresse the vines and to till the land Iere. 52.15 for
Ishmael one of the kings seed hauing escaped the Babylonians in great indignation enuie malice and pride of heart with certaine princes conspired his death and slew him with many Iewes the same time 2. King 25.25 Iere. 41.1 This euill was committed the 7. moneth Iere. 41. vers 1. 2. King 25. vers 25. And for this cause al the Iewes then fasted mourned in like manner These fasts then of the 4.5.7 and 10. moneths had good beginnings and were kept for good causes to auoyd present calamities and to preuent by prayer the like future mischiefes Now then it followeth that we consider how these became superstitious and vaine Superstitious fasts in Zachacarias time 1 fast acceptable for the worke sake First they thought the very worke of fasting to bee a seruice very acceptable vnto God and therefore they continued these fasts al the daies of their captiuitie in those foure moneths yearely till 70. yeares were expired Zachary 7.5 * Ne existimes inediaÌ„ ad vesperaÌ„ vsque ad salutem nobis sufficere naÌ„ notum est quod peruersis Iudaeis dicit dominus Zach 7. Chryso hom 3. in gen Binding consciences to set fasts yet Bellar the sophisticall Iesuit saith the holy Ghost here commendeth the Iewes for these fasts Tom. 3. page 1412. 3. The Iewes thought their set fasts a speciall part of Gods worship 4. Will worship 2. Thes 2.11.12.1 Tim. 2.1.2 Secondly they binde mens consciences by lawes and decrees to doe this otherwise that obseruation would haue dyed before 70. yeares had past Thirdly when they returned from the captiuitie some more wise and religious reiected these fasts some more superstitious then wise would retaine them still as a speciall part of Gods worship therefore the resolution of this doubt is demaunded of the priests and prophets Should I weep in the fift moneth c. and separate my selfe as I haue done these many yeares Fourthly the Lord answereth by his prophet Zachary that their fasts were not according to his will they were but a part of their owne will-worship Did ye fast vnto me vers 5. or doe I approue it Fiftly hee warneth them to giue diligent heede to his holy word spoken and written by his prophets and so to learne not to abuse fasting in a counterfeit and fained deuotion chap. 7. vers 5. Sixtly he teacheth them to know the times and that now seeing God hath giuen them such a happie deliuerance it is a time to feast and not to fast a time to offer vp vnto God the sacrifice of praise and thanksgiuing in ioye and gladnesse chap 8. vers 19. Seuenthly and lastly he warneth them againe to auoyd superstition errors and all false worship that they loue the trueth of God and endeuour to liue in godly peace and honestie And thus farre of the abuse of fasting in the first age the second generation followeth The abuse of fasting in the daies of Christ or the second generation of hypocrites IN the next age which followed from the Prophets to Christ superstition so grew and preuailed The prince of darkenes did then sowe the seed of superstition that when Christ came this exercise of fasting was not onely peruerted but also the whole worship of God in a manner euerted For this second generation did farre exceede the former ages in all superstition and this shall sufficiently appeare if wee conferre with the Scriptures but two Iewish writers Philo and Ioseph 1 Binding consciences to set fasts Luk. 18.14 both Iewes of the best name and credit First then the Scriptures they speake much of the pride ambition and hypocrisie of the Pharisees for these blind guides bound consciences to the traditions of men and taught openly and professed the doctrine of merits commaunding set fasts the second and fift day of the weeke as a special worship and seruice of God When they fasted Christ sayth they looked sowre 2. Pharisaicall pryde in fasting Math. 6.16.17.18 3. Traditions of men Math. 15.6.9 9. cap. 14.4 Fasting meritorious 5. A speciall worshipe 6 Cause of iustification of pardon of sins 7. Binding consciences 8. Legall differences of meats commanded that it might appeare vnto men that they fasted this was pride and hypocrisie Againe when they fasted they disfigured their faces to be seene and knowne of men that they were very regular and precise obseruers of all the rites ceremonies and traditions of their fathers concerning fasting And againe these blind guides count this worke a principall part of Gods worship and seruice greatly accepted and desired of God Luk. 18.11 O God I thanke thee that I am not as other men are c. J fast twise in the weeke a cause of pardon of sinnes and iustification for it is added that the Publican went to his house iustified and not the Pharisie for all his fasting This superstitious generation continued disquieting the Church in the dayes of the Apostles binding â—onsciences to the legal ceremonies concerning meates as appeareth by Pauls 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 doore these opinions concerning meates hee teacheth and warneth the Corinths and all men in these words Whatsoeuer is sold in the shambles eate and aske no question for conscience sake ver 27. Againe Whatsoeuer is set before you eate and aske no question for conscience sake Rhemist Annotat. Obiect But the Baptist kept his fasting daies and his disciples followed him in like manner Ans First it is not sayd Matth. 9.14 that Iohn himselfe fasted as the Phrisees did but some of Iohns hearers so fasted Secondly Christ giues the Pharisees and disciples of Iohn no countenance nor signe of like of their set fasts but rather of dislike Thirdly Iohn did vse an austere and strict kind of life and diet wherein hee was very abstinent continually Matth. 3.4 Fourthly Christ followeth not Iohns austeritie least any should ascribe any holines or religion to these things therefore these superstitious enemies blasphemed often calling him a glutton a drunkard a pot companion c. The Iewes had yet in those dayes a more insolent and blinde generation of sectaries which for their great holines Math. 9.11 a Philo. To. 2. page 1181. This Philo liued much about the Apostles time and wrote many bookes 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 Iew in his treatise De vita contemplat Siue supplicum virtutibus These men would as farre surpasse all the Iewes in deuotion and holines as the Carthusian Monkes all the popish sects of their time They kept very strictly certaine decrees of their owne inuention concerning meates and fasting vnder pretense of great wisedome humilitie holines and deuotion Secondly their fast consisted in abstinence from certaine meats which they forbad any to eate taste or handle Thirdly this fast they accounted a special
turne him hee would soone beate backe Sathan with all his force For this cause doth this wicked spirite play all his partes without any intermission The saints of God haue had some skirmishes with him but after a little breathing time they haue euer foyled him This wee see in Dauid hee was often in great straites and yet by Gods goodnes he soone recouers strength againe in Ziklagge hee and his men lost all they had wiues children 1. Sam. 30.17 Act. 5. last vers c. and to adde vnto his miserie that wicked crue which was with him all in a rage would haue stoned him here was cause sufficient of inspeakable griefe of heart But Dauid gaue himselfe to prayer and comforted himselfe in the Lord his God So we see the holy Apostles and disciples in the primitiue Church being much beaten of Sathan yet in small time they recouer greater strength againe 2. We bee taught that Sathan and wicked spirits are of great strength Psalm 103.20 and could soone set on fire all these inferiour parts of the world Wicked spirits haue greate knowledge in things naturall and greate strength if they were permitted For this cause the Apostle cals them the princes of the ayre Eph. 6.12 They poysoned the waters of Egypt Psal 78 49. Exod. 7. and destroyed their fish They poysoned and infected the ayre of Egypt and so brought in the pestilence vpon men a murrein vpon beasts Psal 78.50 They poyson and infect mens bodies most daungerously and diuers waies as we see by many examples in the Gospell Matth. 17.15.18 Mark 5.25 Luk. 13.16 and by this of Iob himselfe chap. 2. 3. Note here the more to amaze Iob how Sathan hath for him varietie of plagues He could haue as well stirred vp either the same Sabees Sathan hath against Iob variety of plagues or some other men to take away Iobs sheepe but hee would not now vse these base helpes hee thinkes it best to bring downe some straunge plague as it were from heauen vpon him A rot or any such euill would not haue destroyed them al in an instant as he desired The deuill must haue against Iob some exquisite and strange plagues he must therefore haue some speciall meanes to deuoure the sheepe all at once and for this end purpose nothing like some wilde fire or straunge lightning this will destroy wee see and know by experience without mercie And thus would Sathan make Iob beleeue that heauen and earth haue conspired against him for his destruction Be as carefull to preserue life as Sathan is to destroy life Vse 4. Ignorant people in the like euents as these are can not conceiue of Sathans practises because they be rude in Gods booke and bee not lightened by the holy trueth to see his workes For this cause to fill them with illusions Sathan hath inuented from the beginning of the world in all ages and hath set foorth and practised his abominable arts of Magicke and witchcraft By which faculties hee hath so preuailed If any of our ignorant sots and vnbeleeuers were thus plagued in his cattel he would straight waies crye out onely vpon witches and seeke after thē for redresse that he hath brought the greatest part of the world to worship and to adore him as a God For being sent of God either to correct and chasten his people and holy seruants as here wee see or to plague vnbeleeuers as full often wee haue seene and knowne hee perswades the blind people in their extremities to seeke help of witches And these wretched manciples of the diuell perswade themselues and others that what Sathan doth at Gods speciall charge and commission is done by vertue of their arts inchantments characters and other cursed illusions which wicked spirits haue taught them And thus the greatest part of the world followes after Sathan and his mates because they haue not the trueth or hauing it 1. Thes 2.11 haue no sound loue thereunto Vers 17. And while he was yet speaking another came and sayd The Chaldees set out three bands and fell vpon the camels and haue taken them and haue slaine the seruants with the edge of the sword but I onely am escaped alone to tell thee ANd while he was yet speaking another came The 3. message and cause of Iobs miserie or Iobs 3. rack There was no intermission no breathing or resting time for Iob. Sathan had most artificially brought all his matters so about that all his bloudie instruments were all at once in a readines as if they had been of a long time of one league heart will and minde and now had so consulted together that they knew their time and place and all circumstances c. vers 16. The Chaldees set out three bands Sathan hath found out another sort of theeues stronger then the first The bloudie Chaldees which liued by oppression and robberie these came against thy seruants marching forward in battell aray well prouided against vs and they haue taken away violently thy 3000. camels Thy seruants fought against them but being fewer in number and weaker in strength they were al slaine without mercie and the Lord in a strange prouidence hath deliuered me I thinke for this end that I might come and tell thee Doctrine 1. This verse againe teacheth vs that Sathan is not a stranger in any countrey or part of the world He is acquainted and can commaund the Sabeans to serue him Sathan is a stranger in no parte of the world but familiarly acquainted in all partes with the wicked he is as well acquainted in Chalde in like maner And so in all countries and nations of the worlde in the Church and without he can commaund the children of rebellion when and where the Lord permits him to bee his hands and instruments to effect any mischiefe 2. This nation or people of the Chaldees did serue Sathan as here in theft The Chaldees great men with Sathā in his artes of witchcraft so also in all the arts of magicke and witchcraft more then any of the elder nations excepting the Egyptians for that by Astrologicall speculations this people could better vaile and couer Sathans practises thē any other people This appeareth in the 2. of Daniel ver 2. The King commaunded to call the Inchanters and the Astrologians and the Sorcerers and the Chaldeans for to shew the King his dreames All these wizards would bee called Chaldeans Disciplina Chaldaorum Socatur diuinatio Cicer. diuinat vers 4. as if al wisedome and knowledge dwelt among them and all other countries no way for diuination comparable vnto them The hebrue word Casdim Chaldeans is interpreted of some as diuels or as robbers and spoylers Casdim A fit name for such a people This countrie was Abrahams natiue soyle as it is storied Gen. 11. from whence he was commanded of the Lord to depart and to come vnto the promised land of Canaan Gen. 12. vers 1. it lyeth