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
and signes of this exercise as may appeare if you confer these scriptures Esay 22.12.13.14 2. Sam. 12.19 1. Sam. 4.12 Ier. 6.26.25.34 with these places Daniel 9.2.3.4.5 Ionas 3.6.7 2. Sam. 12.16 Hester 4.3 Iosh 7.6.7 1. Motiue and occasion of fasting sorrowing for the dead The first most auncient president for instruction and imitation in this exercise of priuat fasting shall be Iaacob of him it is said that when hee sorrowed for Ioseph Gen. 37.34 Hee rent his clothes and put on sackcloth about his loynes and sorrowed for his sonne a long season Where we see olde Iaacob gaue himselfe to fasting weeping and mourning for young Ioseph and would not bee comforted and this did he not so much to vexe himselfe in impatiencie as to stir vp himselfe to prayers for himselfe the rest of his children family gaue himself more seriously to holy meditations concerning death the resurrectiō the last iudgement But least any here doubt of this custome of fasting whē they sorrowed for the dead because here is no mention of it in expresse words looke vpon the practise of the ages following we shal see this was vsed when they lamēted for the dead as for Sauls death the inhabitants of Iabesh Gilead mourned and fasted 7. dayes 1. Samuel 31.13 The like doth Dauid for Abner after his death 2. Samu. 3.35 And againe Dauid and his men for Saul and Ionathan and for the Lordes people Then Dauid tooke holde on his clothes and rent them and likewise all the men that were with him and they mourned and wept and fasted vntill euen for Saul and for Ionathan his sonne and for the people of the Lord and for the house of Israel because they were slayne with the sworde 2. Sam. 1.14.12 Shall olde Iaacob so fast and mourne for young Ioseph the Gileadites for Saul the tyrant and Dauid for proud Abner And shall not we also humble our selues in fasting and prayer for the losse of Gods Church in the death of religious and wise gouernours of noble Ionathans reuerend Samuels c. 1. Sam. 25.1 That the Lord may graunt a good supplie This last December haue dyed within 14. dayes three most worthie men the first for magistracie the second for the ministrie the third for the warres and defence of the lād which haue done great seruice in their time the good E. of H. Mr. W. Wh. Sr. R. W. Aretius loc com 129. and for many thousands of the Lords people which haue perished at home by famine and pestilence and in the warres by the sword of the enemie in all reformed Churches round about vs Many most worthie men are fallen a sleepe and taken from vs and few haue lamented and sorrowed in the hearts So that the Prophets complaint is true The righteous perish and no man considereth it in his heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away from the euill to come Esa 57.1 This fasting is turned in these dayes into a feasting vpon what occasion or colour of reason I know not I finde that the heathen had their conciones funebres funerall declamatiōs to praise their dead and epulum publicum their common banquet when the funerall was ended Thus was their mourning sodainely changed into mirth that all sorrowes for the dead and remembrance of death a meditation most needefull might the sooner be forgotten this abuse we finde also in Christs time Thus the fathers gaue themselues to fasting prayer and meditations concerning death and Gods iudgement c. when they sorrowed for the dead But we neuer yet reade that they prayed for soules departed The same reasons occasiōs which moued the religious fathers to a priuat and publike fasting may must moue us But they fasted when they sorrowed for their dead Therefore so may and must we doe in like manner Secondly I finde that in the conuersion of sinners The second cause of priuat fasting to humble our selues for the increase of repentance c. Exam. Con. Tri. par 4. and when the faithfull would humble themselues for the renuing of their repentance they exercised themselues in priuate fasting for it is true that Chemnitius saith Fasting is not only testimonium poenitentiae a testification of our repentance it is also irritamentū ad poenitentiā a meanes to stirre vs vp vnto repentance The ceremonies of dust and ashes are past Christ biddeth vs annoynt and wash ourselues 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 bee to thee Bethsaida for if the great workes which were done in you had been done in Tyre and Sydon they had repented long agone in sackcloth and ashes For poore sinners in their first conuersion vnto God are often so astonished and cast downe that little ioye haue they to taste any foode and it shall be good for them not to doe it as constrained but the more to humble themselues and the more penitently and effectually to pray and to cry for grace Of Paul it is sayd in his first conuersion that hee was so cast downe that being at Damascus three dayes without sight all that time he neither did eate nor drinke Act. 9.9 Fast therefore and weepe all ye sinners for the great contempt of Gods couenant Honor ieiunij c This is the commendatiō of fasting saith Chry. not abstinence from meates but to auoyde sinne for the prophaning of his name and Sabboths c. Rend your hearts for except you repentye cannot be saued Luk. 13.3.5 In elder ages sayth Iustin Apolog. 2. Docentur ante omnia Sinners are first taught in prayer and fasting to crye for the pardon of their sinnes and we pray with them Secondly the faithfull renuing more seriously their repentance for generall or speciall sinnes they humbled themselues alwaies in priuate fasting as appeares by many examples one for all shall bee Iob whose words are these chap. 42. after humble acknowledgement of his sinnes I haue heard of thee by the hearing of the eare Remember the first rule but now mine eye seeth thee Vers 5. He sayth Therfore I abhorre my selfe and repent in dust and ashes In his confession he sayth vers 3. I haue spoken that J vnderstood not which I knew not As if he sayd I acknowledge my frensie and madnes chap. 3. in cursing the day of my birth but such were my torments I spake vnaduisedly with my lippes I haue spoken I wot not well what and because they haue accused me vniustly of hypocrisie I haue too much iustified mine owne selfe and therefore I abhorre my selfe Chap. 3. I detest as all my sinnes in generall so the speciall sinnes I haue committed vnder this crosse Iob. 13.15 and I doe humbly repent in fasting weeping mourning trusting that
Lord heare vs and remember vs and deliuer vs. Thus praieth Moses Remember Abraham Exod. 32.10.14 ver 12. Deut. 9.18 and Jsaac and Israel thy seruants to whom thou swarest by thine owne selfe Againe VVherefore shall the Egyptians blaspheme and say he hath brought them out maliciously to slay them in the mountaines And againe when the Lord would haue slaine his people with a pestilence he prayes in the very like arguments First the heathen sayth he They will say the Lord was not able to bring this people into the land which he sware vnto thē Num. 14.11.12.16 17.18.19 therefore hath he slaine them in the wildernesse 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 mercie and forgiuing iniquitie and sinne but not making the wicked innocent and visiting the wickednesse of the fathers vpon the children in the third and fourth generation Be mercifull I beseech thee vnto the iniquitie of this people according to thy great mercie and as thou hast forgiuen this people from Egypt euen vntill now so now also spare thy people And againe the same holy Prophet sheweth how hee prayed for Gods people and did striue in supplications Deut. 9. and continued many daies and nights crying and giuing God no rest The arguments he vsed were these which Ioel 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 seruants Abraham Isaac anzd Jacob that is thy couenant made vnto them and all thy faithfull 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. Wee learne how after the example of these holy men we must euer haue our refuge vnto Gods couenant for thereby our faith was first bred in vs and must continually be cherished 2. Wee learne here how iealous Gods people ought to be of Gods glorie which ought to bee more deere vnto vs then our owne welfare and saluation 3. Note here how this wretched and sinfull generation is called Gods people and inheritance because they were in the visible Church and couenant And yet wee know that among them there were grosse idolaters blasphemers prophaners of Sabbath Chemarims coniurers murderers and adulterars c. For the wicked will doe wickedly in the land of vprightnes * P. M. cap. 3. clas 10. sec 17. Veteres totum diem ieiuni agebant vsque ad vesperam quo toto tempore in verbo Dei precibus et sanctis occupationibus versabantur Leuit. 23. ait deus in ieiunio quiescite ab omni opere affligite animas vestras sabbathū enim est sabbathum vero à vespera vsque ad vesperam durasse nemini dubiū est Againe Tertul. contra psychicos ait ecclesia prodiscere ieiunia vsque ad noctē 4. Wee learne here a most comfortable lesson how Gods glorie and our saluation be so knit together that he cannot be iealous of the one but he must bee also carefull of the other Now we be to consider yet further what else was done in a generall fast for we must not imagine that they stood onely vpon confession of sinnes they spent also some part of the time in teaching the people and some part in censuring such sinnes as did then most raigne among them for that whole day was cōsecrate for the Lords seruice August de moribus ecclesiae contra Manich. Vsitata ieiunia ecclesiae continuantur vsque ad noctem toto enim die celebrantur sacri coetus preces publicae habebantur sub vesperam dimittebantur cibum sumebant That is the vsuall fastes of the Church are continued till night for all day the holy assemblies are exercised publike prayers vsed in the euening they were dismissed and did eate meate Chemnit examen Trid. Conc. 4. p. Manifestè apparet tempore ieiunij publicos congressus seu conuentus ecclesiasticos fuisse in quibus admonitiones de exercitijs poenitentia fidei emendationis proposuerunt That is Jt is manifest that in their fasts they had publike assemblies or ecclesiasticall conuents wherein they taught the people the exercises of repentance faith and amendment of life And the Church of the Iewes had euer in their sinagogues and congregations beside prayers if not the word of doctrine and exhortation yet the interpretation of the scriptures for they reade distinctly Gods word and gaue the sense This was done in Nehemias great fast which was published because of many grieuous sinnes and specially for their prophane marriages with Pagans At that time after they had confessed their owne sinnes and the iniquities of their fathers verse 3. it is sayd they stoode vp that is the Leuites in their place that is on their pulpits which were made for them Nehem. 8.4 And there they read in the booke of the law of the Lorde their God and gaue the sense according to the Scriptures Nehem. 8.8 And herein they spent one fourth part of that daye saith a learned * Iunius three houres from sixe a clocke to 9. in the morning sacrifice 3. hours from 9. to 12. in teaching the people three houres from 12. to 3. in confession of sins 3 hours from 3. to 6. in the euening sacrifice so were 12. whole houres of that daie spent interpreter And that the people were taught this day the word of the Lorde it seemeth vnto mee wee may learne also of Ieremie chap. 36. 5 27. For when Ieremie had written his prophecies concerning that kingdome and the destruction of it and was therefore restrained himselfe from preaching a generall fast being proclaymed because of the Babilonians their enemies approching he sent Baruch the scribe the day of their fast to reade his prophesies for that hee trusted Gods worde so read might doe some good vnto that rebellious and sinfull people I am shut vp and cannot goe into the house of the Lord Therefore goe thou and read the roule wherein thou hast written at my mouth the wordes of the Lord in the audience of the people in the Lords house vpon the fasting day also thou shalt reade them in the hearing of all Iudah 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 praye before the Lorde and euery one returne from his euill way Some part also of this time was spent in signe of their vnfained repentance in examining censuring punishing such sinnes as then raigned and most dishonored God and in setting forth such orders as might make most for the edification and good gouernement of Gods people for so it was in the fast before mentioned in Nehemias time The 24. day of the 7. month Chap.
when hauing a thing in iudgement and minde well vnderstood wee labour to digest it and make it worke on our affections This is a continuall teaching of our selues endeuouring to lay vp all good instructions in the treasurie of our hearts Let not affections goe before iudgment and reason but follow after The first will soone vanish away and become vnprofitable in religion if this bee not ioyned with it Meditation for iudgement must goe before then this must followe after So doing we shall attaine sound iudgement by the grace and assistance of Gods good spirit Philip. 1.9.10 Many haue good knowledge and iudgement Many false feares and false ioies haue many for want of due meditation and yet haue not their harts purged because they ioyne not together these meditations of the minde heart and affections Meditation without hearing and reading is dangerous and must breede errors and reading c. without meditation is but barren and fruitlesse Meditation with others after the word Sacraments This is a conference which the faithfull haue both with themselues and their ministers of things heard read and preached Examples for these are The good people in Malachies time after the sermon of Gods prouidence against Atheists Holy meditation a meanes to beget faith Malac. 3. vers 6. And Act. 17.10.11 The noble Christians of Berea receiued the word with all readines and searched the Scriptures daily whether those things were so therefore many of them beleeued Wee must bee readie to answer and instruct one another with all reuerence and meeknes as hauing a good conscience 1. Pet. 3.15.16 Paul thought he might be edified confirmed by the Saints at Rome Rom. 1.12 And Iob could bee content to bee admonished and taught by the basest and poorest neighbour hee had for sayth hee Though I could haue made afraide a great multitude yet the most contemptible of the families did feare me so I kept silence and went not out of doore 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 bee catechized and instructed in the grounds of religion by two poore artificers and afterwards he did much good in the Church and was mightie in the Scriptures In more waightie matters wee must conferre with our godly pastors for therefore is it written The priests lips should preserue knowledge Mal. 2.6.7.8 and they shall seeke the law at his mouth Examples see Acts 2.37 Luk. 8.9 Mark 4.10 When he was alone they asked him c. Meditation after the Sacrament FIrst ioyfully praise God and be thankfull for his fauour and mercie in Christ giuing thee such visible signes and feales of his couenant in substance the same for the confirmation of his elect in all ages Secondly striue to increase in mortification and sanctification and to this end search thy selfe if thou diddest not receiue an inward blessing vertue and strength from Iesus Christ when thou receiuedst the bread and wine then by earnest prayer indeuour thy selfe afterward to feele it and search what raw humor or euill corruption within did hinder the working of Gods grace by the holy sacrament and wrastle mightily againe by fasting if neede so require and prayer against the same And thus came the faithfull of elder ages to the word and sacraments as often as they could and therefore receiued great comfort by both This saith Chemnitius in these wordes Veterem ecclesiam c. quādo publici c. The olde church in solemne meetings and assemblies of the faithfull when the people came together to heare the word and participation of the sacrament and to publike prayers then they fasted And thus did they at the feast of Easter the weeke before they fasted and prayed Ante festum paschatis propter publice panitentes baptizandos when they gaue themselues to the meditation of the passion of Christ and to earnest prayer for such conuerts as came to the publike confession of their sins and for such as were then baptised I conclude then The same motiues which caused the faithfull to exercise themselues in priuat fastes must moue vs in like manner But they fasted priuatly that they might come the better prepared to the word and Sacrament Therefore it behoueth vs to doe the like Another cause which moued Gods holy ministers and faithfull people to take vp this exercise priuatly and publikely was some generall sinnes The eyght cause Some sinne or sinnes generally raigning in the Church vnpunished or sinne vnpunished spreading it selfe like a contagious poyson in the whole land for this wee know is imputed to the whole Church and gouernours of the people and tendeth dangerouslie to the vtter ruine and destruction of the whole if by Gods grace and goodnes it be not preuented When Achan alone had sinned the Lord saith the whole church the children of Israel haue trespassed Iosh 7.1 And the whole Church is plagued vers 5.6 and againe vers 11. Israel hath sinned Publike sinnes vnpunished are the sinnes of the whole Church vers 12. Therefore the children of Israel cannot stand before their enemies against these publike euils the gouernours ministers and people must fast publikelie and priuatly for so doth Ioshua and the elders of Israel there vers 16. and how greatly such publike sinnes in the Church are to be feared read and obserue diligently that which is storied chap. 22. of that booke where that people of God sent this message vnto the Rubenites their brethren tendering greatly the state of the whole Church least they should by any sinne against God indanger it Thirdly they warne them againe by Achans example Did not Achan the sonne of Zerach Vers 20. trespasse grieuouslie in the execrable thing and wrath fell on all the congregation of Israel and this man alone perished not in his wickednes These sinnes caused Dauid to mourne fast and pray often Psal 119.136 Mine eyes gush out with riuers of water saith he because men keepe not thy lawe And this moued Ezra and all that feared the words of the Lord God of Israel Chap. 9.3.4 to humble themselues in fasting and prayer for that contrarie to Gods law they had maried with the gentiles If this one sinne in the Church caused Ezra to mourne so bitterly that he rent his clothes plikt off the hayre of his head and of his beard and sat downe astonied to the euening 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 c. How much are we bound to cast downe our selues as publikely so also priuatly in all our families for our Church and people wherein so many impieties and grosse sinnes scape and raigne vnpunished The cōtempts of Gods holy couenāt prophanation of his name by al māner of most intolerable oaths and blasphemies idle swearing for swearing rashly proudely
contēptuously maliciously sinning against God with a high hand prophanation of Sabbaths contempt of the holy ministerie with other sinnes against first and second table innumerable For these and the like sinnes the Lord threatneth in his law to plague vs. I will send sayth the Lord a sword vpon you that shall auenge the quarrell of my couenant c. And thē he mentioneth many euils plagues which haue in all ages consumed and smitten the contemners both of the law and Gospell of Iesus Christ Leuit. 26.25 Deut. 26. and 27. 28. chap. These and the like dearth barrennes scarsenes hunger thirst pouertie penurie the plagues of Egypt pestilence poxe feuers collicke heate emerodes leprosie measels madnes losse of goods windes tempests waters withering wasting burning drought raine oppression robberie theft rape captiuitie exile miserie subiection danger prison sicknes stripes shame cowardnes blindnes error an amazed hart desperation thought vnquietnes warre fire sworde feare trembling sorrow short life sudden death both of bodie and soule Fast and pray that GOD would giue all states of men repentance grace to beleeue and to obey the Gospell The 9 cause Fasting and praier for princes their protection c. 1. Tim. 2.1.2.3 These and the like miseries doe follow the breach and contempt of Gods holy couenant Therefore I conclude That which moued the faithfull of elder ages to fast in their daies ought to moue vs The generall sinnes of the Church c. gaue them occasion of fasting weeping and mourning therefore the like occasion must moue vs. Againe the holie spirite of God giueth vs a speciall charge for prayer and fasting for his vicegerents his annointed Kings and Queenes princes gouernours 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 giuing of thankes be made for all men for Kings and for all that are in authoritie that ye may leade a quiet and peaceable life in all godlines and honestie And if we must pray for all princes in generall euen the bloudie tyrants the deadly arch enemies of Christs flock as here is commanded and as Tertul. sayth the faithfull in his time did Tertul. in apologet ad Scapulam how much more are wee bound to performe this dutie for our Kings and Queenes Es 49.22 the nursing fathers and nursing mothers of the Church of Christ When wee fast and pray for our dread Soueraignes protectiō we must also desire the enemies conuersion or confusion Secondly for fasting wee haue also a speciall president set before vs by the same spirit for instruction and imitation Hester 4.15.16 in these words Then Hester the Queene commaunded to answer Mordecai Priuat and publike fasts for protection of princes Goe and assemble all the Jewes that are in Shushan and fast ye for me and eate not nor drinke not in three daies day nor night I also and my maides will fast likewise and so J will goe vnto the King which is not according to the law and if J perish I perish So let vs remember as dutie bindeth vs to recommend vnto almightie God our most gracious Hester Q. E. in fasting prayer and thanksgiuing First in fasting and prayer priuatly publiquely putting vp in the name and mediation of Christ Iesus our humble supplications 1. That almightie God would multiplie the comforts and graces of his most holy spirit vpon her 2. That the Lord would stil lengthen her yeares Gen. 35.29 Iudg. 5.7 that she may be full of dayes and a blessed ancient mother in Israel 3. That God would still be such a brasen wall and tower of defence for her protection that her enemies may euermore be beaten backe discouered and confounded in their practises 4. That she may dailie bee more and more strengthened and adorned with the spirit of wisedome and of iudgement Es 11. with princely courage and christian fortitude for the good gouernment of her people the Church and flocke of Iesus Christ committed and commended by him vnto her charge 5. That her royall heart may still be humbled vnto Christ as Hesters was that she may powre foorth such prayers before him as that both her selfe and her people may still bee preserued Secondly we must also be mindfull to offer vp vnto the Lord the sacrifice of praise and thanksgiuing for our most noble Queene 1. For that she hath been now these 37. yeares and vpwards by Gods speciall prouidence a most tender hearted nursing mother not onely for vs Esay 49.23 but also for many myriades of Gods people 2. For that by her Graces meanes we haue receiued and doe inioy of Gods free goodnes the greatest treasure vnder heauen the most glorious Gospell of Iesus Christ and his holy ministrie the meanes appoynted for our saluation 3. For that by her vnder God we do inioy both spiritual temporal blessings not as neighbour Churches round about vs with many crosses and afflictions but in a most happie calme quiet and peaceable life with godlines and honesty 4. 1584. W. Parries disloyal practises 1585. Treasons discouered of 1. E Northūberland 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 miraculouslie discouered and layde open so many most detestable and accursed trecheries and treasons of popish atheists most diuelish and vnnaturall practises of bloody rebels against her royall person for their confusion and our most comfortable deliuerance the almightie God be blessed and make his people more thankefull for the burying of such great mercies without any sacrifice of prayse vnto GOD is one great sinne in our land 5. For that the Lord still notwithstanding our manifold sins spreadeth out his wings ouer her for protection and comfort and the confusion of our enemies who thirst for nothing more then by her death for our ruine and vtter desolation I conclude of the premisses We must fast and pray as the faithfull haue done But they fasted and prayed for the protection c. of Princes c. Therefore must we so fast and pray in like manner The last speciall motiue and cause of this priuat exercise of fasting in all religious families The 10. cause of priuat fasting for the Church vnto all Gods faithfull people to the worlds end is the publike state and for the good of Gods Church and people generally as to preuent euils to come to remoue present or imminent dangers c. For thsese causes are euident in many presidents wee finde in the Scripture For euery true beleeuer and member of Christs Church ought to lay to his heart the miseries of Gods people and to feele them as if they light vpon his owne soule So Elisha doth foreseeing what euils should come on Gods people first he fastened his eyes so long vpon Hazael that Hazael was ashamed secondly 2.
King 8.11.12 he wept for the Church as for his owne priuat affliction thirdly he telleth bloodie Hazael what euill hee should do vnto the people of God first fire their cities secondly put to sword the strongmen thirdly dash in peeces the very infants 4. And as voyde of all humanitie rip vp and rend in peeces their women with childe And we may not doubt but as hee wept so also hee fasted and prayed for the Church for so did the Prophets and holy men in the ages following Nehemias fasted wept and prayed himselfe in his priuat chamber for the Church because of the miseries and desolations of Ierusalem in his time Chap. 1. So did Ezra with a few well affected weepe and mourne hauing all day humbled themselues in fasting in the euening hee made a most worthie confession of sins vnto God for the Church in this forme and māner following he fell vpon his knees and spread out his hands vnto the Lord Chap. 9.5.15 saying O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head Learne of Ezra how to pray for the Church and our trespasse is grown vp vnto the heauen from the dayes of our fathers haue we been in a great trespasse vnto this day and for our iniquities haue we our kings our priests been deliuered into the hands of the Kings of the lands vnto the sword vnto captiuitie into a spoyle and into confusion of face as appeareth this day And now for a little space grace hath been shewed from the Lord our God in causing a remnant to escape and in giuing vs a nayle in his holy place that our God may light our eyes and giue vs a little reuiuing in our seruitude For though we are bond men yet the Lord hath not forsaken vs in our bondage but hath inclined mercy vnto vs in the sight of the Kings of Persia to giue vs life and to erect the house of our God and to redresse the desolate places thereof and to giue vs a wall in Iudah and in Ierusalem And now our God what shall we say after this for wee haue forsaken thy commaundements which thou hast commaunded by thy seruants the prophets saying The land whereunto yee goe to possesse it is an vncleane land because of the filthines of the people of the landes which by their abhominations and by their vncleanenes haue filled it from corner to corner Now therefore shall yee not giue your daughters vnto their sonnes neither shall ye take their daughters vnto your sonnes nor seeke their peace nor wealth for euer that yee may be strong and eate the goodnes of the land and leaue it for an inheritance for your sonnes for euer and after all that is come vpon vs for our euill deedes and for our great trespasses seeing that thou our God hast stayed vs from being beneath for our iniquities and hast giuen vs such deliuerance should we returne to breake thy commaundements and ioyne in affinitie with a people of such abhominations Wouldest not thou be angrie towards vs till thou hadst consumed vs so that there should be no remnant nor any escaping O Lord God of Israel thou art iust for we haue been reserued to escape as appeareth this day beholde we are before thee in our trespasse therefore wee cannot stand before thee because of it Thus farre Ezra for the Church and sinnes of the people of his time So prayed Dauid and fasted no doubt full often for the Church of God for thus hee speaketh Psalm 69.9 10. For the zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen vpon me for this cause he addeth I wept and my soule fasted And as hee doth himselfe so hee exhorteth others 2. Sam. 24. Psalm 25. last verse and 15. last verse Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy walles and prosperitie within thy palaces And to be short this godly zeale we finde also to burne Daniels heart for that when he vnderstoode by Ieremies prophecie concerning the captiuitie of the Church that seuentie yeares must bee accomplished in the desolation of Ierusalem he turned his face to the Lord God Chap. 9.2.3 c. and sought by prayer and supplication with fasting and sackcloth and ashes c. And this Prophet addeth also vnto his fasting a most worthie confession of sinnes for the Church which being so needefull for our instruction and imitation I haue set downe the whole as followeth Oh Lord God Learne of Daniel how to fast and pray for the Church which art great and fearefull and keepest couenant and mercy towards them which loue thee and towardes them which keepe thy commaundements wee haue sinned and haue committed iniquitie and haue done wickedly yea wee haue rebelled and haue departed from thy precepts Confession of sinnes and from thy iudgements for we would not obey thy seruants the prophets which spake in thy name to our Kings to our Princes and to our Fathers to all the people of the land O Lord righteousnes belongeth vnto thee and vnto vs open shame as appeareth this day vnto euery man of Judah and to the inhabitants of Ierusalem yea vnto all Israel both neere and farre off Pray that God would giue repentance to all states and degrees of men through all the countries whither thou hast driuen them because of their offences that they haue committed against thee O Lord vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers because wee haue sinned against thee yet compassions and forgiuenes is in the Lord our God Pray that Gods voyce and word may be known and may be glorified 1. Thes 3.1 albeit we haue rebelled against him for we haue not obeyed the voyce of the Lord our God to walke in his law which he had laid before vs by the ministerie of his seruants the prophets yea all Israel hath transgressed thy law are turned backe haue not heard thy voice therefore the curse is powred vpon vs and the oathe that is written in the law of Moses the seruant of God because we haue sinned against him And he hath cōfirmed his words which he spake against vs and against our iudges that iudged vs by bringing vpon vs a great plague for vnder the whole heauen hath not been the like as hath been brought vpon Ierusalē Al this plague is come vpon vs as it is witten in the law of Moses yet made not we our prayer before the Lord our God that wee might turne from our iniquities and vnderstand thy trueth Therefore the Lorde hath made readie the plague and brought it vpon vs for the Lord our God is righteous in all his workes which he doth for we would not heare his voyce And now O Lord our God that hast brought thy people out of the land of Aegipt
with a mightie hand hast gotten thee renowme as appeareth this day we haue sinned we haue done wickedly Lord according to all thy righteousnes J beseech thee let thine anger and thy wrath bee turned away from the citie Ierusalem thy holy mountaine for because of our sinnes and for the iniquities of our fathers Ierusalem and thy people are a reproach to all that are about vs. Now therfore O our GOD heare the prayer of thy seruant and his supplications and cause thy face to shine vpon thy sanctuarie that lieth wast for the Lordes sake O my God encline thine eare and heare open thine eyes and beholde our desolations the citie whereupon thy name is called for we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake O my God for thy name is called vpon thy citie and vpon thy people Chap. 10. ve 3. 4. 12. And thus continued hee fasting weeping and mourning in prayer for the Church one and twentie dayes and was heard and comforted And thus farre shall suffise for priuat fasting the publike fast followeth The fourth Question ⧠What a publike and generall fast is and for what causes the same is to be published and by whom in the Church Ioel. 2.12 13 14 15 16 17 18. 12. Wherefore also now the Lord saith Turne you vnto me with all your heart and with fasting and with weeping and with mourning 13. Rent therefore your hearts and not your garments and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindenes that he may repent him of this euill 14. Who knoweth if hee will returne and repent and leaue a blessing behinde him euen a meate offering and a drinke offering vnto the Lord your God 15. Sound the Trumpet in Sion sanctifie a fast proclayme the day appoynted to be solemnized 16. Gather the people * Sanctifie call a congregation gather the elders together assemble the children and such as sucke the breasts let the bridegroome goe forth of his chamber and the bride out of her chamber 17. Let the Priestes the Ministers of the Lord weepe betweene the porch and the altar and let them say spare thy people O Lorde and giue not thine heritage into reproach that the heathen should rule ouer them wherefore should they say among the people where is their God 18. Thē wil the Lord be iealous ouer his land spare his people The Argument occasion and time of Joels prophecie THe interpreters doe greatly varie concerning the time when this prophet prophecied because the Lord sent often vpon the Iewes such a famine as this prophet mentioneth In the dayes of Ioram there was a famine seuen yeares together 2. King 8.2.3 And againe there was another whereof Esay speaketh chap. 5. ve 13.14 as some iudge in King Vzzias time There was a third also for the sinnes of Manasseh in the daies of good K. Iosias of this Ieremie did wryte and prophecie compare his 14.15 chap. ver 1. with the 2. King 23.26 The best for learning and iudgement referre this prophecie to that age and time First because Ioel and Ieremie haue like wordes and arguments next for that this prophet is thought to haue prophecied about Iosias time after the destruction of the kingdome of Israell for all prophets which mention not that kingdome it is like thē came after The principal scope of the prophet is to bring the Iewes to repentance by laying before them all the great danger they were in the great wrath of God kindled against them which did appeare not onely in the famine which now had wasted strangely the whole land but was like anon after to be yet more seene in bloodie warres if they humbled not themselues speedily in sackecloth and ashes Hee warneth them to turne to GOD in trueth of repentance and to mourne humblie before God for their sinnes because the Lorde hath now strangly visited and consumed them with a famine which they must not impute to fortune motion of planets aspect of starres strange constellations c. but they must lift vp their eyes aboue all these and looke vpon the high and iust iudgment of God who because of their sinnes hath sent first an host of weake wormes to famish and consume them the palmer worme the grashopper the canker worme the caterpiller what is the end of all this vers 14. Girde your selues and lament O yee priests c. sanctifie a fast call a solemne dissemblie If this famme yet cannot awake you nor moue you saith the prophet beholde I will bring vpon you a greater plague the Babilonians and the Chaldeans Chapter 2. Verse 12. vers 15. a fierce a bloodie and cruell nation they shall deuoure you Wherefore againe I warne you expresse yet your repentance more humbly before God vers 28. Chapt. 3. See Amos chap 9.23 Mich. 7.8 turne vnto God and let your hearts bee rent c. and signifie also your sorrowe for sinne and true humiliation before GOD in a publike fast and in a solemne assembly so doing the Lord shal graunt you plentie of blessings against famine strength against your enemies and spirituall comforts in Iesus Christ Place this Table betweene folio 50. and 51. In this portion of this holy prophecie contained in these 7. verses of the 2. chap. vers 12.13.14.15.16.17.18 we may cōsider principallie two things 1. How he exhorteth all the people of the Iewes generally to repentance verse 12. and 13. and heere obserue 3. branches 1. That they must repent in trueth without hypocrisie and to this end he biddeth them To turne 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 moue them to repentance are these 1. God is 1. Gratious 2. Mercifull 3. Slow to anger 4. Of great kindnes 5. Repenting him of euill 2. The penitent shall surely receiue a blessing vers 14. 2. How he prescribeth a forme of publike humiliation vnto Gods people wherein wee may obserue these poynts 1. What preparation is to bee vsed before a general fast wherin the Prophet requireth these 4. things 1. That a trumpet be sounded in a special manner to signifie the fast 2. The place must be appoynted in Sion and so in all the cities of Iudah 3. The people must be sanctified prepared for this holy exercise 4. The solemne daye must bee published 2. What persons must be assembled in this generall fast 1. The Prophet answereth in generall All the people All the congregation 2. He nūbreth all these specials 1. The elders must not bee exempted for age 2. The babes must not be excepted for their infancie 3. The bride and bridegrome for their mirth time 4. The priests must be presidents for
all the congregation 3. When the congregation is gathered what is to be done 1. The people yōg and olde must vers 16.17 1. Mourne and weepe 2. They must fast 3. They must all assent in prayer with the priests 2. The priests must principally in this action 1. Weepe and mourne for Gods people 2. Pray earnestly for the Church of God 4. What good effect and happie issue this solemne fast humiliation of the faithful shal haue 1. The Lord will be carefull ielous ouer his people vers 18. 2. The L. wil spare his people and end their afflictions Ioel. chap. 2. vers 12. Therefore also now the Lorde saith turne you vnto mee with all your heart and with fasting and with weeping and with mourning THerfore also now As if the prophet said Sense I haue now taught you sufficiently the causes of your miserie first of that great dearth and famin which hath wasted al your store greatly weakned the whole land you haue heard that your sinnes were the cause of all that euil but you would not harken not beleeue Now I come againe the second time and I tel you how the Lord hath determined alreadie to bringe vpon you a merciles bloudie people Wherefore rent your hearts with sorrow for sinnes past and testifie your vnfained repentance by fasting weeping and mourning 1 This v. teacheth vs Doctrine how the holy prophets did carefully watch and obserue their times occasions and other circumstances when where and how they might best speake vnto a dead hearted people The wicked will not heare till their corrections come So did Azariah the prophet watch his time to call vpon Asa and all Iudah to reforme the church of God in their daies for when Asa had gotten a wonderfull victorie by Gods free grace mercie then Azariah moued by gods spirit spake these words The Lord is with you while you be with him 2. Chro. 15. v. 2 3 4 5. and if you seeke him he wil be found of you but if you forsake him he will forsake you then hee sheweth them their capitall sinnes Now for a long season Israell hath beene without the true God and without priest to teach and whithout lawe i. Looke vnto it O king and O ye people of Iudah The three speciall pillers of the Church and common-wealth you haue wanted for a long time the maine greate pillers of your common welth therefore no maruell though your kingdome were so in daunger of ruine and destruction 2. This v. teacheth vs that all the time the Lord threatneth vs til his iudgements be executed Passe not the acceptable time for that is dangerous now is the time when he speaketh by his holy word and chastisements Reuel 9.20 Esa 55.6 Hebr. 3.12.13 is the time wherein the Lord calleth vs to repentance and therefore most carefully to be regarded as the Lords acceptable time and as the daie wherein God offereth vnto vs saluation 2. Cor. 6.1.2 Es 49.8 3. This verse teacheth vs what true repentance is namely a conuersion vnto God with all the heart The Lord will not be serued by parts or by halfes but with all the hart the Lord wil not part stakes with the diuel the world the flesh no more thē with Baal he is God alone must haue the whole heart This is it the law commandeth and Christ requireth all the heart al the soule all our strength al our thoughts to loue worship and serue him Deut. 6.5 Luke 10.27 chap. 14.26 The holy spirit giues the good K. Iofias this cōmendation * The minde discourseth disputeth the soule desireth the heart lodgeth and embraceth c. 2. King 25.25 He turned to God with all his heart with al his soule with all his might according to al the lawe of Moses When we do God any seruice he would haue vs to doe it with such cheerefulnes as that no part of vs within or without sit idle we must thē straine all parts and speciallie these here mentioned the heart soule mind his great chambers wherein he doth erect and set vp his throne and kingdome 4. Wee be taught that fasting is an holy exercise very needefull and profitable to testifie our conuersion and repentance as is afore shewed 5. This verse teacheth vs how the holy saints testified also their vnfained repentance and conuersion vnto God by weeping and mourning and how that when they humbled themselues in their fasts priuate or publique they did expresse their vnfained sorrow for sinne by weeping and mourning And surely fasting will drawe vs to a more earnest searching fight and feeling of our owne vnworthines and so to a deeper sorrow and mourning for sinne for which cause the exercise which the other Euangelists call fasting Compare Mark 2.20 Luk. 5.35 Matth. 9.15 S. Matthew cals mourning Because that must leade vs vnto this We haue many notable examples and presidents of the saints Chap. 8.9.10 to teach vs how weeping mourning follow fasting The people in Nehemias time when they humbled themselues in fasting wept and mourned so exceedingly for their sinnes that the noble captaine by much intreating could not stay their weeping So the Leuites which preached in euerie congregation for the whole multitude was deuided into diuerse assemblies called vpon the people to cease weeping and mourning Verse 11. 1. Sam. 6.6 And in Samuels time the people fasting and mourning for their sinnes wept so much that they are saide to haue drawne whole buckers of water which the depth of their sorrow for their sinnes the anger of God against them had ministred We reade often of Dauids teares 2. Sam. 3.31.32 So likewise of Christes weeping Luke 19.41 Iohn 11. but of his laughter neuer 2. Kin. 8.12.11 Act. 20.30 Phil. 3.18 Hezekiah wept and mourned 2. King 20.1.2.3 so did Elisha to Hazael and Paul at Miletum because they did foresee the euils which were to come vpon the Church of God And Ioseph wept often being occasioned by his brethren Luk. 23.62 Luk. 7.38 Genesis 50.17 43.30.45.1.2.14 Peter in his conuersion wept bitterly and Maries teares were so many 2. Kin. 22.19 that she is sayd to haue washed Christs feete with weeping Iosias heart melted and wept before the Lord for his owne sinnes and the sins of his people And the Psalmist sweetely teacheth what ioy followeth all the crosses of the faithfull The teares of the faithfull haue a happie end if with ioynt hearts they weepe and mourne and cry vnto God Psalm 126. vers 5.6 They that sow in teares shall reape in ioy they went weeping and carried pretious seede but they shall returne with ioy and bring their sheaues And thus wee see how the faithfull can shed teares plentifully for good causes which assuredly are neuer lost on the groūd Psalm 56. ve 8. but bee registred with the Lord and preserued as in his bottels 1. Quest Doe the godly weepe for themselues
prepareth and inlargeth our harts before we can be humbled so then where great loue humilitie and repentance is in vs the Lords great loue and grace went before in the pardoning of many sinnes Luk 7.47 So speaketh Christ Many sinnes * An argumēt from the consequent not frō the cause as the example following testifieth are forgiuen her for she loued much Vers 14. Who knoweth if he will returne and repent and leaue a blessing euen a meat offering and drinke offering vnto the Lord your God THis verse containeth the third argument Coherence to moue the Iewes to repentance and it is thus much in effect Whereas the Lord hath consumed your corne and cattel and so wasted your store that you haue not to maintaine the publique seruice of the Lord so that your Leuites be discouraged in the Lords seruice 2. Chro. 31.4 Mala. 3.8 Notwithstanding if you shall vnfainedly seeke the Lord by heartie repentance be well assured how hard so euer it may seeme vnto men the Lord shall powre his blessings vpon you Who knoweth if By this manner of speaking Sense the Hebrues doe not meane any doubting in the speaker but they signifie the difficultie to obtaine that which is spoken of by any naturall meanes as then it might seeme admirable and incredible that after the ground had bin so long wasted and dried vp they should receiue some fruites of the earth againe q. d. True it is sayth the Prophet man hath good cause to doubt So lift vp your hearts in wars and pestilence howsoeuer it seeme hard to men yet god will deliuer you saue you doe you good if you repent but lift vp your hearts aboue earthly meanes and looke vpon Gods mercies and holie promises if you repent hee is willing and able doubt not to doe you good The like phrase we haue Exod. 32.30 I will go vp to the Lord if I may pacifie him for your sinne that is your sinne is so horrible what man is there but must doubt to finde any fauour with God for you yet I trust because of his infinite mercies I shall be heard and that with much crying I shall obtaine some mercie for you Caleb speakes in like manner Iosh 14.12 and Ionathan 1. Sam. 14.6.7 And Peter to Simon Magus Act. 8. 22. A blessing for meat offring and drinke offring that is the Lord will powre vpon you such blessings as you haue neede of for his seruice For by meat offring c he meaneth all manner of sacrifices and rites which were commanded in the seruice of the olde Church see Numb 28. vers 5. Exod. 29.40 Leuit. 2.1 Exod. 16.36 q. d. Because of your famine the diuine seruice of the Lord prescribed in his law is ceased notwithstanding mourne and lament and humble your selues vnfainedly and the Lorde shall graunt you such blessings as you haue neede of for the vpholding and continuance of the Lords seruice This verse teacheth vs First what a hard matter it is to asswage the fire of Gods wrath when it once breaketh foorth when he strikes with famine warres or pestilence any sinfull people Surely in regard of our selues because we haue multiplied sinnes against him we haue cause to doubt he will neuer leaue vs till he hath consumed vs. But when we consider his promises his goodnes his Christ his rich mercies in Christ let vs not doubt but send foorth cryes mightily vnto him and assuredly wee shall finde grace and comfort if wee beleeue and repent Consider the generall and fearfull sinnes of the land and when the Lords wrath breaketh foorth into warres plague famine or pestilence who can looke for any thing but that the Lord should consume as hee hath done the rebels in former ages where the Lords couenant is broken the seales polluted and prophaned his wonderfull name blasphemed the holy Sabboths spent in the seruice of Sathan Bacchus and Venus and reserued by vncleane beasts The reuenger of the couenant is sent forth for these sinnes Leuit. 26.25 as the only time for drunkēnes gluttonie surfetting whoredomes and such like abominations Yet notwithstanding the Lord our God being that gracious God so slow to wrath so full of bowels of mercie as the Prophet hath before shewed let Gods people in their vnfained repentance bee well assured they shall finde fauour and grace with God Secondly here wee learne the chiefe care and desire of Gods people when they be truely humbled and conuerted vnto God namely how the seruice and pure worship of God may bee maintained For they are well assured this is the chiefe piller and stay of all their good state and welfare in this life and Gods speciall ordinance for their euerlasting saluation So soone as Asa was deliuered truly humbled and informed by Gods Prophet he reformed his kingdome and set vp the seruice of God 2. Chro. 15.1.2.3.4.5 2. King 22.19 23. When Iosias heart melted hauing heard that holy law read c. he reformed his kingdom and set vp the pure worship of God in the land Now the time is come vpon vs for to practise this holy doctrine of repentance which the Prophet hath hetherto commended vnto vs in this exhortation if we regarde it not note the time of our visitation certaine it is the greater shame and confusion is reserued for vs. Let vs not bee like the Atheists of Esaias time who when the Lord called them to fasting weeping and mourning gaue themselues to eating and drinking and feasting scorning his Prophets with let vs be merrie for to morrow we shall die Esay 22.12.13.14 And like to the brasen faced Atheists and rebels of Ieremies time of whom the Prophet complaineth in these words chap. 5. vers 3. 4. O Lord are not thine eyes vpon the trueth A dangerous signe if ther appeare no humiliation when god striketh Reue. 9 20. thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne Therefore I sayd surely they are poore they are foolish for they know not the way of the Lord nor the iudgement of their God Vers 15. Sound the trumpet in Sion sanctifie a fast call a * or Proclaime the daie appoynted Kiru gnatzarah Indicite festū retentionis Because the people were kept in and restrained this daie solemne assemblie HEre beginneth the second part of this text wherein as before is noted foure things are principally to bee considered First what preparation must goe before a generall fast Secondly what persons must bee assembled Thirdly what must be done when they bee assembled together Fourthly what blessings they must expect assuredly if they humble themselues and truely conuert vnto God First concerning our preparatiō vnto a generall fast wee learne in this verse foure speciall poynts be required 1. The day must be knowne and signified with sounding of a trumpet
first cause of their meeting was that the remembrance of Gods great and wonderfull benefites might neuer dye among them Vse of the Passeouer therefore in the feast of the Passeouer they did celebrate the remembrance of their miraculous deliuerance out of Aegypt secondly in the feast of Pentecost the remembrance of the lawe and holy couenant which they receiued in Sinai Thirdly in the feast of Tabernacles they were put in remembrance how they dwelt fortie yeares in the wildernes in tents and were graciously preserued and thankesgiuing was then vsed for their come and other fruites receiued So they were yearely put in minde of these three the greatest blessings that can be in any commonwealth For the first great happines of any weale publike is to be freed from al bondage to inioy freedome and to haue speciall liberties and immunities graunted this mercie the Lord shewed them in their admirable deliuerance from Aegypt The second thing which maketh a flourishing commonwealth is that Gods lawes and holy couenant be receiued Gods pure worship and holy religion be established This was done by the Lorde in a most wonderfull manner vnto that people in the wildernes of Sinai The third poynt to be desired for the preseruation of the happie state of any people is that nothing to preserue this present life be wanting this mercie also they receiued at Gods hand yeerely and their fathers had receiued miraculouslie in the wildernes fortie yeares as the holy stories haue recorded Secondly they were in these generall meetings yeerely confirmed in their consent in holy religion and in the forme and manner of the pure worship of God Thirdly then the most godlie learned Prophets Priests and Leuites did assemble from all their colledges and schooles of learning to instruct the people of God and to resolue them in all their doubtes Fourthly by this generall meeting also mutuall loue and affection did increase and was euer confirmed among the Tribes for then they feasted and reioyced together Fiftly by this also the holy ministerie and the place of Gods seruice was the better prouided for and the Priestes and Leuites were incouraged in the seruice of the Lord Deut. 12.6.7 2. Chro. 31.4 Because that great assemblie multiplied sacrifices and offerings in those feastes 6. Againe this serued for the confirmation of their faith in their supplications and prayers there for the Lord had made a speciall promise to his people in that place Deuter. 12.28 1. King 8.7 And the Lorde woulde haue them by this trauell to testifie their obedience also vnto his lawes for the place was appoynted by him and stoode not in their own election as is before shewed 8. Lastly this trauell was a notable exercise of their faith for at that time they were to leaue their substance albeit in danger of the spoyle by the enemie for all the male-kinde of any strength went vp to Ierusalem and so they did recommending all things to Gods holy protection And yet we neuer reade that this people were euer in damaged by their enemies by reason of these holy assemblies vnto the place of Gods worship the times God appoynted For the Lord most graciously according to his promise preserued them and their land Exod. 34.24 I will cast out the nations before thee and inlarge thy coastes so that no man shall desire the land when thou shalt come vp to appeare before the Lord thy God thrise in the yeare 3. Sanctifie a fast THat is as some thinke vse a holy fast Sense or fast for a holy and religious ende q. d. Hitherto you haue fasted for the famine you could not otherwise choose now come to a voluntarie fast that so you may bee truely humbled before the Lorde Againe some fast for bodilie health but fast you a religious fast that so you may be better prepared for Gods seruice But I had rather giue the sense thus sanctifie a fast that is sanctifie and prepare the people for this generall fast or commaunde them that they bee prepared and sanctified in this sense I finde a like phrase vsed in the like occasion for when the solemne assemblie was to meete in Sinai to heare and receiue the lawe the Lorde himselfe giueth Moses a charge in these wordes Exod. 19. ver 10.14 Iosh 7.15 Ignorant people can better prepare themselues to a feast then to a religious fast in these dayes Goe to the people and sanctifie them that is commaunde them to vse all holy meanes that they may be sanctified The meanes were these first they must be purified they washed themselues secondly they were commaunded to abstaine from the marriage bed during that time thirdly they added prayer and fourthly priuat fasting as the Apostle commaundeth in the like speciall causes 1. Corin. 7.1 2 3 4. 4. Call a solemne assembly Kiru gnatzarah proclamate festum retentionis Call a feast day to restrain the people Leu. 23.28.39 THe word here vsed doth signifie to keepe in and to restraine because the whole day was solemnized and the people kept together to confesse their sinnes to pray and giue thankes to heare learne and conferre together and for other speciall causes which hereafter shall bee shewed So they made the whole day a solemne holy day and did none of their ordinarie workes the Lord so commaunded You shall humble your selues and do no worke at all And surely the Lord so prouides for vs in wisdome and mercie because our spirituall labours this day will aske our whole strength which will not bee great because of our abstinence So then we see here this day must be kept * The romish sinagoug hath a kalendar farced full of idle holy dayes for canonized saints of whō it is like a greate parte are gone to the neather-most hel see Bales english votarie but this holy day here commanded of the Lord is quite blotted out of al their bookes of remembrance Our people are to take head lest they so abuse the saboth holy vnto the Lord. The Iewes mispent this daye many wayes for when they were commaunded by their magistrates and ministers to assemble thus together for generall fasts the carnal worldlings were glad of it not to make it a solemne daye to the Lord but for their own speciall vses Some thought it a fit time to meete for quarrels and contentions with their aduersaries and to bring in false accusations against their brethren so did bloodie Iezabel against poore Naboth on the fast day Some thought it a good time to meet their creditors and to gather their debtes so * Es 58. ver 3. The first cause of a generall fast to preuent future euils imminent dangers ver 3. 4. 6. 14. ver 9. Esay complaineth Question What speciall causes might moue the Princes and priestes to publish generall fastes and to prepare the people as is before shewed for such solemne assemblies Answer It is very expedient for all good magistrates and faithfull people to learne out of
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
the gentiles and in speciall manner also for the poore saintes afflicted in Ierusalem and the Lord graciouslie heard them both for the Lorde then mercifully prouided for the Iewes by Peter and his fellowes and stirred vp the gentiles to shew bowels of mercy vnto them in supplying their wants by their often sacrifices of brotherlie contribution Againe it is storied that then he sent also those two worthie instruments of his grace Paule and Barnabas for the conuersion and confirmation of the gentiles And they prospered exceedingly in that holy worke for the which the Lord sent them The 6. cause of a generall fast is that the church may cal vpon the Lord to blesse some special enterprise in warres and peace or worke which is taken in hand To conclude this point I finde also that Gods Church assembled in this publike fast when they did enterprise or execute any speciall thing which did highly concerne Gods glorie and the generall good of all Gods people As the Church before named in Antioch when they were to lay hands on Paul and Barnabas after they were separate and poynted foorth by the Lord as is before shewed Act. 13. vers 3. it is sayd they fasted againe the second time and blessed them and commended them to the grace of God that the Lord might prosper their holie ministrie among the Gentiles The like was done sayth 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 beleeued And for this cause S. Hierome giueth vs a notable example in Prolog super Math. For he saith that when John the Euangelist was desired to write his Gospel against Ebion and Cerinthus which denied Christs diuinitie he answered that he would doe it if the whole Church would first fast publikely and pray that God would blesse his labours Vers 16. Gather the people * Sanctifie call the congregation gather the elders assemble the children and those that sucke the breasts let the bridegroome go foorth of his chamber and the bride out of her chamber HEre begins the second braunch of this text another chiefe poynt to be considered in a generall fast and that is what persons must be here assembled This repetition teacheth vs that in such calamities the Lord would haue vs careful readie to humble our selues in such holy exercises The prophet speaketh first in generall repeting his first charge gather the people whatsoeuer they bee rich or poore call euery where and sanctifie a congregation faile not to doe it And lest that any should doubt of the exception of some hee giueth vs his minde in more speciall termes 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 soeuer they beare in Church or Common-wealth The reasons for their appearance and humiliation in this assemblie first for that they stande more guiltie then the rest for manifold sinnes and corruptions both in regard of their offices and of their yeares Secondly for that their example is greatly considered noted and followed of all sorts of men Thirdly their counsell and helpe must be had as for diligent inquisition and discouerie so for the punishment also of all capitall grosse sinnes which are the causes of this great euill and generall calamitie Wherefore they must meete for this purpose and come willingly and carefully with all speede as men assembled for the quenching of a great fire for the fire of Gods wrath is kindled and is readie to consume his people Secondly he calleth also for the younger sort euen the tender infants sucking the breasts for the Lordes wrath reacheth euen against them because they are wrapped vp and defiled with the leprosie of their owne naturall corruption Ephes 2.3 Rom. 5.12 and also for the sinnes of their fathers Hoshea warning the people of the Iewes to repent sayth that for their sinnes God will strike them and their children Hos 13.16 14.1.2.3 for he will send against them such bloudie enemies as shall dash their infants against the stones and be so barbarous as to rip their women great with childe and yet here is no vniustice Wee knowe that for treason against princes the punishment is extended euen to the children stayning of bloud losse of goods losse of landes no maruell then if for our rebellions against the Lorde and King of Kings his yre bee thus kindled euen against our posteritie And wee see this anger of the Lord readie to consume also besides our children euen all our substance if wee humble not our selues when the Lorde calleth vs thereunto Ionas chapter 3. vers 5 6. Ezra 8.21 Againe the Lord would excite a dull and frosen hearted people to mourne and weepe by seeing and hearing the teares and cries of their infants that so they may bee moued if not in regard of Gods fearefull indignation and iudgements yet for naturall affection to mourne weep and humble themselues before the Lorde And this also concerning the children is commaunded that they might inure and acquaint their children with good things that they might in riper age loue and practise the holy exercises of religion and pietie Thirdly the holy Ghost yet proceedeth further and will haue no sortes of men excepted but now they must all mourne without any exception euen of the Bride and Bridegroome when they haue greatest cause of mirth ioy and comfort Deut. 24.5 they must turne all to sorrowe fasting weeping and mourning There was a lawe prouided of God for the new married that they should bee exempted one yeare from the warres When a man hath taken a new wife he shall not goe a warrefare neither shall he bee charged with any busines but shall bee free at home one yeare and reioyce with his wife which he hath taken Notwithstanding when for the causes before shewed Gods people assembled vnto this publike humiliatiō there was nothing might priuiledge 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 practise of Gods people in other places of the scripture When the people of the Iewes were to receiue the holy couenant and lawes of God in that most wonderfull manner in Sinai they were commaunded to be sanctified and prepared that they might come with reuerence One branch and part of this preparation was this Exod. 19.15 Be readie the third day and come not at your wiues The mariage bed abstained in time of extraordinarie humiliation And this is that which the Apostle commendeth that there be a mutuall consent betweene man and wife to leaue the marriage bed when the time calleth them to an extraordinarie humiliation in a priuat or publike fasting and prayer 1. Corin. 7.5 So Peter Martyr vnderstandeth this place Quo loco existimo eum
9. ver 2. when they had fasted they that were of the seede of Israel were separated from their strange wiues and children The princes and rulers were chiefe in this trespas and yet for all their high and loftie lookes they stoope here Ezra 9.2 The like inquirie we finde Iosh 7 in Achans storie and must yeeld vnto the censures and punishments inflicted vpon them And this is taught vs also in the storie of Naboth for a generall fast being proclaymed vnder colour of holines and pietie that cursed Iezabel couered all her bloodie practises Naboth was then falsely accused vniustly condemned and cruelly stonied to death for blaspheming God and the King The reason of this diligent care for generall and speciall sinnes raigning among Gods people see Iosh 22. the whole chapter Againe the people of God vnder Nehemias in that great fast the chiefe of them of all their families did binde themselues by an oath and by a curse Nehe. 10.18.29.30 that both they and their families should keepe and obey the holy couenant of the Lorde Lastly because of the present necessitie and wants of Gods ministers they bound themselues by statutes * 1. Chro. 26.27.28 2. Chro. 31.3.4 as in Dauid and Hezechias time to giue and contribute an annual pension for the ministerie and seruice of the Lorde Gods Leuits ministers must be encouraged by all good meanes in the worke and seruice of the Lord. And thus farre wee haue shewed in a generall manner how the olde Churche and people of God in former ages were exercised when they assembled themselues for any speciall cause or causes in a publike fast Verse 18. Then the Lord will bee iealous ouer his land and spare his people The last branch of the second parte concerning the happie end of a general fast THis is the last braunch of the second part of this text wherein the Prophet sheweth what a happie end their fast should haue If they truely humble themselues as is before prescribed the Prophet assureth them that the Lord was neuer so ready to raine his plagues and iudgements as he will bee to power downe his blessings and mercies vpon them For he will be iealous ouer his land and spare his people Exod. 20.5.34.14 The Lordes iealousie is often mentioned in the olde Testament Deut. 5.9 Nahum 1.2 Zach. 8 2. What Iealosie is by this worde is not meant an ill humor of suspicion but an ardent and feruent affection and loue toward his Church It is a metaphor and a speech borrowed from the true loue of the husband towards the wife which is such as there is no affection on earth among men comparable vnto it The last of the Canticl verse 6. This loue of man and wife is compared to death for strength it will ouercome all difficulties and lettes to doe good vnto the wife yea death it selfe and iealousie is said to be as hard or cruell as the graue it will deuoure and destroye all enemies and can bee no more intreated then the graue or death it selfe The same is said of this affection in the husband for the offence or iniurie done to his wife in defiling his bed Salomon telleth vs he can neuer be appeased Iealousie is the rage of a man Pro. 6 34. therefore he will not spare in the day of vengeance This iealousie the Scripture ascribeth vnto God not that any such affections or passions bee in him but that it might expresse the greatnes of his loue towards vs Ephe. 5. which is such and so great that looke what is done to his Church whereof hee accounteth as of his beloued spouse he euer deemeth and taketh as done to himselfe This he testifieth by his Prophet Hee that toucheth you Zach. 2.8 toucheth the apple of mine eye If any man aske a reason of this the Lordes iealousie surely there is no cause of it in any one of the creatures nor in any thing which hath being without himselfe His owne goodnes is the cause of all his loue iealousie and mercie towards his Church for he found it blacke spotted and a polluted masse of sin but hee hath made it by the blood of his sonne Comely as the fruites of Kedar and bewtifull as the curtaines of Salomon Cant. 1. ver ◠The Lorde is euer iealous ouer his people first during their obedience to preserue them Zachary 2.8 saith the Psalmist * This ielousie hath deuoured in all ages of the world as with a strange fire the enemies of his church Touch not my people and doe my Prophets no harme and to consume their enemies Zach. 8.2 I was ielous for Zion in a great wrath 2. But when they backslide and transgresse his lawes his ielousie burnes like fire against them Exod. 20.5 he sayth he is a ielous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation c. And yet when this heate of ielousie flameth as it were in him he is ful of heauines and griefe This sayth the Prophet He punisheth not his people willingly but as a tender father he striketh with the hand but not with the heart he repenteth him of all the euill hee brings vpon his people full of bowels of mercie and compassion as is before shewed vers 13. Ob. But this fire of Gods ielousie in elder times burnt vp alwaies the refuse and baggage people idolaters Obiection Wherefore the Lord doth not so strike the grosse sinners of our times as in former ages adulterers Numb 25. blasphemers murmurers Numb 11.1 Psal 78.20.21 with famine warres and pestilence how is it that this holy fire among vs in these dayes deuoures such a number of sweete young plants and good trees bearing fruite most fauourie and comely branches in the garden and vineyard of the Lord and yet stand still those wicked plants and dead rotten and most vnsauorie stocks which the Lords hād hath neuer planted I meane in a word wherefore are the righteous afflicted and taken away and this fire of the Lord neuer toucheth so many monstrous blasphemers wicked Atheists prophane beasts adulterers theeues drunkards oppressors vsurers c Ans First I answer with Iob chap. 24. 1. that the times appoynted for all iudgements are hid by the almightie he knowes best when and how to strike and the wisest man cannot render a reason of his wayes Secondly I answer 1. Remember Lots wife Luke 17.32 we are not vnder the Gospel to look for the like temporall and particular iudgements as vnder the Law 2. If they heare not Moses and the prophets neither will they be perswaded c. Titus 2.10.11 1. Cor. 11.32 Heb. 2.3 now more fearfull is the state and condition of all such proude sinners because greater grace is offered vnto all men by the bright shining light and glorious Gospell of Iesus Christ Therefore sayth the Apostle How shall we escape if we neglect so great saluation 3. Lastly
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
comfort him Againe Iobs name is twise mentioned by Ezechiel where the Lorde compareth him for his excellent graces with Noah and with Daniell and Iames willeth vs to fasten our eies vpon him as the myrrour of all patience in afflictions 1. Iob was sound or vnspotted intire Psal 51.6 or perfect THe Lord loueth truth in the inward affectiōs sayth the Psalmist The Lord loueth inward simplicitie singlenes and soundnes of heart This Christ commandeth his disciples Phil. 1.9.10 2. Cor. 1.12 Godly puritie and soundnes is a speciall marke of the forgiuenes of sinnes in the faithfull simple as doues Vnto this vertue are opposite all hypocrisie dissembling fraude deceite inconstancie c. it is commended in Iacob a plaine simple sound man Gen. 25.27 and in Nathaniell a sound Israelite voyde of guile Iohn 1. vers 47. we bee taught also that this vertue is an especiall marke of the forgiuenes of sinnes Psal 32.2.3 for they are blessed and haue their sinnes pardoned in whose spirite there is no guile And to be short There is no vertue which makes Gods children more to resemble the holy father then this for simplicitie and trueth are the speciall markes of his holy spirite and lies deceite and all fraude the certaine and sure brandes of the vncleane spirite of error 2. Iob was an vpright man or a iust man IOb did labour to manifest the soundnes of his heart by his vpright conuersation That he was vnspotted in life Veiashar appeareth chap. 29. 31. c. This is the man the Psalmist calleth blessed Blessed are they that are vpright in their way for that they walke in the law of the Lord. And the charge to Abraham is Walke thou before me and be thou vpright And this is the cōmendation of Elizabeth Zachary They were both iust before God and walked in the commandements and ordinances of God without reproofe Luk. 1.6 And these againe are pronounced blessed by the Prophet which watchfully regard their walking Psal 1.1 standing and sitting that they may decline and auoyd the counsell of the wicked the wayes of sinners and the seates of the scornefull All that countrey of Idumea was full of such therefore was Iob a mirror among men and yet accounted as Dauid a monster among the wicked of those times 3. Iob feared God THis vertue so often spoken of and commended in Scripture as Prouer. 1. to be the beginning or spring head of wisedome it is not a trembling or a quiuering arising of an euil conscience because of the feare of some punishments but it is a holy and religious reuerence due vnto the maiestie of God speaking vnto vs in his most holie and blessed worde which being of a mightie and liuely operation and discerning so deeply the thoughts and intents of the heart Heb 4.12 causeth vs to feare and tremble Esay 66.3 least wee decline from the wayes which God hath prescribed for vs so as by this religious feare he knits our hearts vnto him that we cannot depart from him Ierem. 32.40 This vertue giues life to the former for without this there can be no inward sound puritie and integritie and without this all externall iustice is but a ciuill and philosophicall sinceritie of life Here in this scripture are vnderstood all other christian vertues and good graces of Gods holy spirit 4. Iob eschewed euill THis is an hebraisme as Psalm 34.14 Eschew euill and doe good Thou shalt dye and not liue 2. King 20.1 By this manner of speaking the Hebrues vnderstand a studious and diligent care to performe that which is mentioned as here that Iob was very watchfull as himselfe after professeth ouer his heart ouer his life his faith his conscience c. that hee gaue himselfe with all his might vnto good things and laboured carefully to auoyd all occasions of euill Doctrine 1. This verse teacheth vs how to commend any man and how to esteeme of the spirituall graces of Gods spirit A rich man which is not attired with these vertues i◠but an asse trimmed for the diuell to 〈◊〉 vpon Luke 16.19 The holy Ghost being to lay before vs a golden president for our imitation hauing set downe his name and his countrey he doth not proceede to blaze and set foorth in the next place his honor his preferments dignities promotions in the world for Iob was very honourable and in that countrey dwelt as a king in an armie chap. 29. vers 25. full of riches vers 3. but first he commends him vnto vs for his inwarde integritie next for his vnspotted life thirdly for his holy feare and lastly for his watchfulnes in auoyding al occasions of impietie and of all euill Learne here then how to estimate and prize Gods graces before wife and children houses and lands riches and honour c. 2. Now learne in more speciall manner how the Lord doth afflict his best beloued children in this present life If Iob had been a bad man a Saul a Iudas an Achitophel an hypocrite all his calamities had not been straunge but that such a blessed and religious man should bee so buffeted such a fruitfull plant in the Lords vineyard shuld be so broken and torne in peeces that he hath not one branch left him this doth astonish and amaze many of the best in all ages Vers 2. And he had seuen sonnes and three daughters THus far concerning Iobs inward graces his outward blessings follow Iobs outward blessings which God gaue him were 1. His children Seuen sonnes Three daughters 2. His substance in 1. Sheepe 7000. 2. Camels 3000. 3. Oxē 500. yoke 4. She Asses 500. The Lord doth promise vnto such as walke vprightly in his wayes that they shall haue increase and plentie of all blessings and that hee would blesse the fruite of their bodies Thou shalt be plenteous in goods Deut. 28.11 in the fruit of thy bodie and in cattell c. The Psalmist also doth in a most gracious manner speake vnto them which feare the Lord concerning their wiues and children that they shall bee both sweete and comfortable pleasant and profitable vnto them Psal 128.3 Thy wife shall be as a fruitful vine on the sides of thine house and thy children like oliue branches round about thy table We haue heard before of Iobs vertues and great care to liue and walke with all reuerence and feare in the wayes of God Now therefore wee see Gods blessings according to his promise in great measure powred vpon him Concerning children or the fruite of the wombe certaine it is that by vertue of that generall promise and word of God in the beginning increase and multiplie that all families of the earth increase the generation of godly and godlesse is continued and preserued Yet the Lord herein hath euer reserued vnto himselfe a speciall hand in opening of the wombe Children Gods speciall gifts I gaue Abraham Isaac I gaue Isaac Iacob Iosh 23.3.4 Gen. 30.2 and in giuing of children For this
constantly against all the furies of wicked spirites That man is praise-worthy whome praise-worthie and wise men doe commend vnto vs. The Lord himselfe commendeth Iob for a religious righteous and faithfull seruant So his holy prophet and king Dauid I haue found Dauid the son of Iesse a man after mine own heart which will do all things that I will And thus we see how the Lorde delighteth in them which feare him and attend vpon his mercie the Lorde loueth the righteous his eyes are euer vpon them and his eares open to their crie and therefore hee thus cheereth them in another place Bee glad ye righteous Psa 32. ver vlt. and reioyce ye that be of an vpright heart Vers 9. Then Sathan aunswered the Lorde doth Job feare God for nothing or for nought Vers 10. Hast thou not set a hedge round about him * Or a walle and about his house and about all that hee hath on euerie side thou hast blessed the worke of his handes and his * Or substāce cattel is greatly increased in the land Vers 11. But stretch out now thine hand and * Or smite touch all that he hath if he will not blaspheme thee to thy face These three verses contain Sathans answer vnto the Lords last question concerning Iob wherin we may consider 1. Sathans proposition and scope it is to proue Iob an hypocrite 2. His confirmation by bold assertions which are these 1. Iob feareth God to the end to preserue his state and prosperitie in this life vers 9. 2. Hee cannot bee tried by temptations because of the hedge of Gods prouidence rounde aboute him Gregor in Iob cap. 1.5.5 Versuta assertione mentiens quod non ad vsum domini substantiam possideret sed ad vsum substantia dominā coleret This argument might serue against Sathan vers 10. 3. Sathans strong asseueration if the crosse be layde vpon him he will assuredly blaspheme vers 11. Verse 9. Doth Iob feare God for nothing That is is not Iob well rewarded for his seruice for his feare for his faith for his loue and obedience q. d. hee loues not thee but his hire hee is a right mercenary hee loues not thee but for his bellie sake for his ease for his gaine and profite he reapes dayly and receiues from thee thou hast giuen him riches at will ease children honour and great prosperitie therefore what cause hath hee to offende thee or what occasion to fall from thee Doctrine 1. Here may we learne many thinges concerning our most bloodie enemie Sathan first howe hee rageth and stormeth against vs and enuieth our * Sathā watcheth vs in all places open secreet Iames. 2.19 ease and welfare in this present worlde no maruell then if he so fight against our euerlasting saluation Hee and hs instruments haue euer grudged and spurned when Gods people had any poore portion or blessing in this life * Malicious enuious Sathan grudgeth that Gods people haue any blessings here on earth And as for the wicked the Lorde filleth them with the treasures of this life Psalm 17.18 and yet can neuer be satisfied 2. Note what a bitter and a bloodie accuser hee is against the holy saintes of God Our great Lord and captaine hath * Col 2.15 Ephe. 4.14 Gen. 3.2 spoyled him of all his might and power and broken all his strength yet still he accuseth Gods children fighting against them albeit euer foyled by them Like as in the beginning hee did accuse God of enuie vnto man so did he euer since accuse man vnto God Reue. 12. verse 10.11 Zac. 3.1.2.3 The accuser of our brethren is cast downe which accused them before our God day and night but they ouercame him by the blood of the Lambe and by the word of their testimonie and they loued not their liues vnto the death This is also taught vs by Zacharie that Sathan stands impudently before the Lord striuing against Christ and his Church and Christ prayeth for his people against him The Lord sayth Christ reproue thee O Sathan euen the Lorde that hath chosen Ierusalem reproue thee This was euer his practise against the faithfull to accuse them falsely Act. 18.13 All false accusers learne here what spirit raigneth in you Reuel 2.10 and Christ himselfe Luk. 23.10 No coherence in their testimonies and against Stephen Act. 6.13.14 This man ceaseth not to speak blasphemous words against this holy place and the law This spirit raged in the Iewes against Paul before Gal. 10. This followe perswadeth men to worship God contrary to the law And in Tertullus and the high priest before Felix Certainly we haue found this man a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and chiefe maintainer of the sect of the Nazarites So they did call the Christians scornefully as if Christ came from Nazareth and were a Galilean as Iulian and many wretches called him for the Galileans were thought to be a brutish and prophane people reade Io. 1.46 and chap. 7. 52. 3. Note here the malice and poyson of this Dragon he could not deny but that Iob was a good man yet hee dissembleth as if hee saw no such vprightnes in him Sathan dissembleth what he seeth knoweth to be in Iob. but such as would prooue meere counterfeit if hee were well tried he hath some shew of holines graunt it but it is for his bellies sake he loues his ease his glorie his prosperitie his 500. yoke of oxen his 7000. sheep his 3000. camels and his great substance more than thee Be carefull to rule thine affections take heede of the corruptions of thine hearte neuer flatter thyselfe by other mens sins Such are the practises and speeches of all dissembling and carnall hypocrites Sathans instruments when they cannot deny the open and manifest trueth yet they will oppugne it and thwart it on the one side or the other Such be al false professors which compare and consider of all mens hearts feare and faith by themselues and say let them be holy as they please yet wee knowe what they bee they haue no more integritie nor puritie then ourselues c. 4. Againe here note the impudencie of Sathan if he dare bee so bolde in Gods presence and as it were to his face so to resist his great maiestie The impudēcy of Sathan to disgrace that man whom the almightie God commendeth to his face what is his rage and his impudencie before the creatures for hauing so heard the Lord himselfe to commend Iob as we heard when hee doth on this manner so bitterly accuse Iob what doth he els but accuse God of ignorance and reprooue him as a lyer The Lord sayth Iob is sound Sathan denyes it to his face and sayth he is a broken vessell This was his impudencie in paradise that he would so blasphemously speak euill and disgrace the Lord himselfe 5. Sathan here telleth vs that
aduersitie and pouertie is one speciall meanes whereby he causeth Gods people to stumble and to offend against their God An high and rich estate is as dangerous for sinners as a poore and base estate for Sathan can as easily strangle and infatuate them with riches as he can amaze and pinch these with pouertie And yet for this cause the Prophet prayeth wisely Two things haue I required of thee Pro. 31.7.8.9.10 deny me them not before I dye remoue farre from me vanitie and lyes feede me with foode conuenient for me least I bee full and deny thee and say who is the Lord or least I bee poore and steale and take the name of my God in vaine If wee haue not faith and patience in afflictions let vs here learne of Sathan all our seruice in prosperitie was but counterfeit Prouer. 24.10 If thou be faint in the day of aduersitie thy strength is small Vse Search thine heart continually and sound thy loue faith and feare 1. If our heart condemne vs that wee loue religion the Gospell and the holy worship of God 1. Ioh. 3.20.21 but as temporizers for our bellies sake God is greater then our heart and knoweth all things 2. If our heart condemne vs that wee loue the things of this life more then the true God and his word then behold here how Sathan is most readie to accuse vs and to witnes against vs. If he durst thus in Gods presence accuse Iob vniustly he shall not spare hypocrites and his testimonie shall be receiued against them for their confusion Vers 10. Hast thou not made an * Or walle heb is Suk which signifieth properly to hedge with thornes hedge about him and about his house and about all that he hath on euery side thou hast blessed the worke of his hands and his * or cattel or possession substance is increased in the land HAst not thou made an hedge This hedge that Sathan so enuieth and stormeth against is the blessed protection and prouidence of the almightie first common to all Gods people as Zachary speaketh chap. 2. 5. I sayth the Lord will be vnto her a wall of fire round about The wicked spirits fight against vs but we haue greater streÌ„gth with vs the holy spirit blessed Angels The faithfull-haue a blessed protection against wicked spirites by Gods holy Angels Psal 34.7 Psa 91.11.12 For so it is written Heb. 1.14 The good Angels are ministring spirits sent forth to minister for their sakes which shall be heires of saluatioÌ„ And the Psalmist sayth The Angel of the Lord pitcheth round about them that feare him and deliuereth them And againe He shall giue his Angels charge ouer thee to keepe thee in all thy wayes they shall beare thee in their hands that thou hurt not thy foote against a stone This is the hedge which keepeth backe Sathan from vs. The like matter containe all those sweete metaphors in Scripture where God is called 1. Our buckler and shield 2. Our rampier and bulwark 3. Our tower and fortresse c. Thou hast blessed the worke of his hands The meaning is not that Iob did exercise any manuall trade or facultie c but by this manner of speaking the Hebrues vnderstand all their affayres all actions of bodie and minde c. q. d. Thou hast euer giuen him good successe and by thee he prospereth in all things This is that which Moses praieth for Psalm 90.17 Reade cap. 29. and 31. Let the beautie of the Lord our God bee vpon vs and direct thou the worke of our hands vpon vs euen direct the worke of our hands And his substance is increased His sheepe and camels are multiplied into thousands his asses and his oxen into many hundreds In this 10. verse we may obserue Sathan will other whiles confesse the truth before the Lord. 1. FIrst the impudencie of Sathan in his sophistrie before the Lord for the hurt of his holie children What conclusion is this Thou Lord almightie hast hedged Iob round about for his protection so that no euill can come neere him Ergo he is an hypocrite Ergo he loueth thee but for his bellies sake Arg. a non causa ad causam The popes argument God made 2. greate â—ighes in the firmament ergo the pope must haue two swords the spiritual the temporall Returne sathans Argu. against himselfe No better argument to confute the practises of witches and wizards then Sathan frameth himself 1. Sam. 12 This is Sathans Logike he so swelleth in malice and enuie that hee is readie to burst and so blind in his rage that hee thinkes to moue and perswade the Lord with such a sophisme This argument is marueilous effectuall against Sathan The Lord gardeth Iob and all his familie c. Ergo Iob is highly in Gods fauour a righteous man c. 2. Learne here by the confession of Sathan himselfe what protection and tower of defence the faithfull haue agaynst all wicked spirits in the shadow of the almighty They are so hedged by his prouidence and so fensed that no enemie can hurt them without a speciall warrant and commission from the Lord himselfe Receiue this trueth of the father of lyes hee is driuen to confesse that he can not with all his engins breake downe Iobs castle tower of defense And yet Sathan perswades witches and vnbeleeuers hee can doe all things yea turne the world vpside downe But here he confesseth the contrary The charge of God is great for whoring after Sathan in witchcraft Leuit. 20.6.19.31 chap. 20. 27. Deut. 18.10.11 Esay 8. 19. Remember Saul and Manasses practises with witches 1. Sam. 28. This one place is sufficient to teach vs how Sathans power is limited 3. We haue here a singular instruction and comfort against all magicall faculties If thou beleeuest in Iesus Christ not onely thou thy selfe but also thy children thy house and substance and all that thou hast on euery side The Lord careth for the children the very beasts of the faithfull in a speciall maner Psal 91.1.2 are vnder such a blessed shadow that no wicked spirit by any art can hurt thee or thine without a speciall commission from the Lord himselfe What a singular consolation is this If the Lord so fenseth our goods and cattell that Sathan cannot hurt or bewitch them how much more doth he care for vs Oh that we could yet more assuredly beleeue This one place is sufficient to warne the faithfull to sleepe and to rest quietly in the shadowe of the almightie q. Of Gods prouidence THe wisedome of the world can hardly brook this blessed doctrine of Gods prouidence first Sathan speaketh here notably concerning Gods prouidence farre otherwise then his vassals haue done or can doe in the world He confutes al Epicures and Stoickes Epicures Mat 2.17 Mal. 3.15 SathaÌ„ confutes the Stoickes for he saith God hath a special care ouer Iob. because the pride of mans heart will not ascribe
to propound this example of the deuill to the slothfull and idle B. and watchmen of his time shewing how the deuill was euer resident teaching admonishing instructing and watching with al care possible for his flock and so were not the B. therefore sayd lie the deuill was the most carefull and watchfullest B. in the land Here Sathan we see makes speed to execute Gods will but with an euill purpose far vnlike the holy angels which are sayd also to haue wings that is to serue the Lord with all cheerefulnes and readines Psal 103. but these doe it faithfully in obeying truly the holy voice of his word Vers 13. And on a day when his sonnes and his daughters were eating and drinking wine in their eldest brothers house Vers 14. There came a messenger vnto Iob and sayd the oxen were plowing and the asses were feeding in their * Or beside them or hard by them places Vers 15. And the Sabeans came violently and tooke them away yea they haue slaine thy seruants with the edge of the sword but I onely am escaped alone to tell thee NOw followeth the execution of Sathans commission which is the second braunch of the third part of this chapter and here wee shall see how Sathan in one day destroyed and robbed Iob of all that euer hee had in all his great substance farre or neere about him This execution vpon Iob containeth 4. speciall calamities whereby Sathan purposed to amaze and breake his heart And on a day That is when one of the dayes appointed for banketting supra vers 4. by the brethren for their godly solace mutuall edification and comfort was come then Sathan hauing obtained the foresayd commission hee thinkes it the fittest time to play all his tragedie and with all policie to set foorth his stratagems as it were in one instant of time that so hee might the rather oppresse Iob suddenly When his sonnes and daughters were eating and drinking wine That is whē they were feasting after their wonted manner as is before shewed Wine is here vsed tropically for the banket it selfe part for the whole for that wine was no more their ordinarie drinke then in those parts where was plentie of wine then it is with vs where we haue it by transportation onely nay I thinke lesse ordinary and vsuall with them then with vs. Their common drinke was water and is in those parts to this day In their eldest brothers house That is the eldest brothers day All Iobs calamities fell vpon him in one day Sathan could haue robd him of his oxen in one daye of his sheep another daye but he thought not that waye best for his aduantage as vers 5. was now come about This was a speciall solemne feast day no doubt This verse againe teacheth vs 1. How bloudie Sathan is full of policie and how diligent to watch his fittest time to doe a mischiefe Hee would not gladly spare Iob one day but for that he is sure to doe the greater hurt and to bee more like to wounde deeply Iobs heart he prepares all his instruments weapons to let flye all at once against the Lords champion fire and winds Chaldees and Sabeans rush violently and all in one speciall day when Iob thought least of any calamitie when his children were solacing themselues mutually in their honest mirth and Iob no doubt comforting himselfe in his owne house in like manner 2. Sathan may be let loose against vs in time of feasting If these holy men which were so faultlesse in their feasting and ouer whom their good father did so watch and ward alwaies carefully were strangely murdered by Sathan in their feast day let vs at all times watch and ward Take heede to thy selfe in mirth and feasting and specially when our mirth is greatest for the like euils may light vpon vs more iustly in these sinfull daies then vpon these religious men in those times Most truely did the preacher speake Eccles 7.4 It is better to goe to the house of mourning then to the house of feasting Dan. 5. Mar. 6.20 because that is the ende of all men and the liuing shall lay it to his heart Remember the examples of Beltashar and Herod sporting themselues in sinne Vers 14.15 There came a messenger vnto Iob and sayd vnto him The Rabbins are fabulous The first message of Iobs first calamitie Iob is here first set vpon the racke This messenger say the Rabbins was a wicked spirit but it is most like hee was one of Iobs seruaunts which did attend vpon Iobs husbandrie hee seeing the great losse his master had by theeues made haste to tell him to stirre vp some meanes to pursue the theeues c. The oxen were plowing and the asses feeding by them The messenger assureth his master first of his fellow-seruants fidelitie they were carefully tending their busines when the theeues came violently vpon them q. d. They seruaunts were not feasting or sporting themselues they were not slothfull or sleepie they were not absent about their owne affaires c. but wee were all occupied in our seuerall places some plowing some grasing and feeding our cattell carefully when this great euill fell vpon vs. Againe he sheweth how the oxen were plowing they were in labour very beneficiall beastes Boues arabant sayth Gregorie vppon Iob vt memorato fructu operis causa crescat doloris The oxen were plowing this benefite is mētioned for the increase of Iobs grief And for this cause sayeth hee also that Non solum asinae sed asinae faetae rapta referuntur Apud * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecos The Greeke translation sayth they were not asses onely which were stollen but asses great with young And the Sabeans That is that wilde and sauage people of Arabia which liue by theft robbery and spoyle of men Hic nascitur thus vnde virgil Centumquè Sabaeo thure calent arae This wicked people came of Sheba nephew to Keturah Gen. 25.3 and Abraham There is another countrie of like name Sheba of Seba Chus sonne Gen. 10.7 nephew to cursed Cham hence came the Queene to Salomon 1. King 10.1 and Candaces eunuch vp to Ierusalem to worship Act. 8.27 Came violently These bloudie theeues and robbers came suddenly vpon vs vnprouided and vnarmed yet wee resisted them notwithstanding they were so strong but they haue slaine all thy seruants And tooke them awaye That is the aforesayd oxen 500. yoke of oxen and the asses 500. asses they droue all these away when they had slaine thy seruants They haue slaine thy seruants with the edge of the sword That is these wicked theeues were all mercilesse they haue murdered all thy seruants like Phrase Luk. 21.24 Psalm 63.10 Heb. 11.34 And I onely am escaped alone to tell thee That is I did not flie onely to saue life but seeing all my fellowes slaine and al the cattel in danger to be lost and mine own life indangered to saue the one or the
one drowned in the waters must be thought then to bee damned And the like iudgement is there of millions of Gods faithfull people which perish in warres famine and pestilence The world is readie to iudge most hardly of them vpon whom some strange iudgements fall euen when themselues bee greater sinners and without repentance like to fare worse then they whome they iudge to bee in hell Luk. 13.2 3.4.5 * In what maner Sathan proceeds by witches to deceiue vnbeleeuers Mark here wisely how the Lord doth open and discouer vnto vs that horrible mystery of iniquitie which is in witchcraft 2. We learne here againe what power the wicked spirits haue being let loose against vs to stirre vp dangerous windes and tempestes They are marueilous artificial and strong to worke in the elements and to breed meteors of all sortes and in all partes of the ayre The common people say being taught of witches for Gods truth they know not in great windes and tempestes The deuils bee coniured some wicked spirits are abroad They speake the truth but not truely but wickedly and superstitiously for then they vnderstand all such things fall out by meanes of witches and by vertue of their artes whereas here you see the contrary the Lord decrees and sendes Sathan to worke all these things So Sathan being sent of * Tempests do much good in clensing the aire much hurt by sea and by land for the Lord sends Sathan in thē to chasten his people and to plague his enemies God as here wee manifestly doe behold perswades first his witches that he can stirre vp tempestes by sea and by land of his owne absolute power And the witches they beleeue his lies and serue him in all his ceremonies Secondly the witches being first most be witched themselues they then perswade vnbeleeuers also that these wicked spirites flie abroade by vertue of their inchauntments coniurations characters c. So the common people being besotted and bewitched doe hunt after wizards and some adore Sathan himselfe as Saul hath done 3. Now I trust we be here sufficiently instructed of the Lord how many seruants how many organes and instruments how many engines Sathan could stirre vp against vs and how manie waies destroy vs Mille artes mille nocendi modos if God gaue vs ouer into his hands All wicked sinners vpon earth the Lordes greatest enemies are greatly indebted and bound vnto God for their preseruation What power Sathan hath to bring all men to death the wicked to hell in a moment if God did permit him for in one moment of time would Sathan bring them to hell if the Lord did not restraine and cut short the rage of wicked spirits how much more the saints and faithfull people are bound to be thankfull for against them all wicked spirits haue conspired and vowed as it were their destruction If the Sabees the first robbers had continued in all this worke and in the last place had murdered all his children the calamitie would not so neerely haue touched or amazed Iobs heart But now when he seeth besides theeues and robbers a strange fire and a fearefull tempest to rush altogether vpon him as from heauen he must here thinke God hath decreed Iob seeth as it were heauen earth against him men and Angels haue conspired his destruction and so no doubt be neere hand plunged in despaire 1. Let vs make good vse of all Iobs temptations for first God no doubt here meanes to seale and to confirme vnto vs all the promises of his prouidence and protection to all the faithfull Make vse of all Iobs temptations giuing vs the sight and experience of them in one man that we should not doubt but that he will bee as good as his worde vnto all that doe beleeue in him Ob. But I am a fraile man and can expect no such things as Iob c. A. 1. All the holy ones had their infirmities and sinnes in like manner Abraham Isaac Iacob Dauid and Iob himselfe 2. When God sayd to Abraham I wil be thy God and the God of thy seede c. I will bee thy rocke were these promises made vnto 2. or 3. or vnto the faithfull throughout all generations No doubt to all wherefore let vs striue by a liuely faith to apprehend them and by continuall supplication vnto the Father of lightes with whome there is no shadowe of chaunge let vs laboure to renue strength against all newe and strange temptations which shall come vpon vs in this life Iam. 1.17.18 * Whatsoeuer euils fall vpon thee whatsoeuer instrumēts rise vp against thee first looke vpon Gods decree prouidence next fall downe and worshippe 2. Cor. 12.7 Pro. 24.10 Remember here how many waies Gods child may be beaten and buffeted of Sathan in this world and that by a speciall commission from God and yet bee as highly in Gods fauour as before The Apostle Paul was no lesse beloued of God when the messenger of Sathan was sent to buffet him then before nay he sayth God sent him for his good c. 3. Where Sathan is let loose against thee to rob thee of Gods blessings let it not amaze thee or confound thee or cause thee to flie vnto vnlawfull meanes distrusting the protection of the alwightie but crie mightily vnto God vt supra Vers 20. Then Iob arose and rent his garmentes and shaued his head and fell downe vpon the ground and * Or bowed himselfe or humbled himselfe meaning to worship God worshipped Here begins the fourth and last part of this chapter Here wee haue to consider of two things 1. Iobs humiliation wherein appeares 1. His repentance 2. His faith which is cōfirmed with patience 1. By Prayer worshipping God ver 20. 2. By two speciall arguments ver 21. 3. By thanksgiuing ve 21 2. His commendation verse 22. Then Iob arose To arise is a phrase in Hebrue which signifieth to beginne any worke q. d. Iob whether hee sate or stoode in his house he receiued the first the second and third message howsoeuer with some griefe of mind yet with great quietnes of spirite and patience till the last message came concerning the most terrible destruction of his sweete children Then began he to stirre vp himselfe to prayer and humiliation And rent his garments shaued his head The Lord cares not for the renting of the clothes he will haue the hearte rent Ioel. 2.16 Mica 1. ver 16. Deut. 14.1 These were vsuall signes of great sorrow mourning in those times and countries but the Lord forbade them afterwards in his lawe wee see the like in Iobs friends cap. 2.12 In Iacob for Ioseph Gen. 37.34 The prophet Micahtels Iudah and Israel of their destruction and bids them lament Make thee bald and shaue thee for thy delicate children enlarge thy baldnes as the eagle for they are gone into captiuitie from thee That is doe as the Gentiles doe in the like