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
We bee naturally inclined to follow their religion and superstition whose liues and manners we follow For this cause the Lord to withdraw the hearts of his people from the Pagans religion would haue them not to fashion themselues outwardly in anything like them The Iewes are threatned by Gods Prophet Zephaniah Strange fashiōs dangerous for Gods people Zephaniah 1.8 for following the prophane Gentiles in their Apparell And it shall bee in the day of the Lords sacrifice that I will visit the princes and the Kings children and all such as are clothed with strange apparell Neuer was there such misfiguring of head and face neuer such following of strange attire in any age in any part of the world as this day in this land It is vncertaine what Gentiles and Pagans wee follow but most certaine we follow neither the old nor late Christians of this land or any other countrey There was in S. Augustines time certaine hypocriticall Monkes agaynst whom hee complaineth which apishly did follow the old Nazarites and denied themselues to be like other men because said they they had chastened themselues for the kingdome of heauen and they professed themselues to bee virgin Monkes and in signe thereof they did weare long haire as virgins doe I can but wonder what Monkes or Nazarites or harlots rather this prophane age followeth Lais her selfe could not more whorishly attire her selfe then some men and women doe 3. We learne of Iob Zach. 11.11.12 A wonderfull signe of the spirite of grace to be able to call vpon God and to praise him in extreme miserie Psal 50.14.15 that in our afflictions wee must not onely bee humbled and cast our selues downe for if we doe no more we may be swallowed vp in sorrow we must therefore cast vp the eyes of a liuing faith vpon Iesus Christ and so worship God in Christ as Iob dooth worshipping the true God in spirit and trueth And this is a miraculous worke of faith euen then when a man is plunged in sorrow to be able to turne God and to desire comfort in him and by him onely 4. Here begins that patience to appeare which Saint Iames so commendeth in Iob for our imitation Patientia dei alumna Tertul. de pat Iobs patience greater then of any the prophets c. Heb. 6.18.19 This daughter of God is neuer seene nor known what strength and growth shee hath til that men come vnder the crosse Patience is not a want of feeling of our miserie as a block or a stone or as mad men and brute beasts at deaths dore want all feare and feeling But hee is patient which by faith in Iesus Christ can so moderate his affections and passions that he will not cease to glorifie and worship God as Iob dooth here and can rest vpon God quietly by the anchor of hope howsoeuer hee bee tossed with the waues of this present world Of this vertue the Apostle teacheth vs that being iustified by faith in Christ Rom. 5.1.2.3.4.5 and so being in peace and grace with God our tribulations and crosses will breede in vs patience and patience will giue vs an experienced knowledge both of Gods great power care loue and goodnes towards vs and our owne frailtie and weaknes and that blessed experience will confirme the liuely hope wee haue of eternall life and then hope will make vs bold and constant with all good courage to beare all crosses Learne by thy little patience what little faith thou hast we can beare little and we are so stirred vp against our enimies that if we had thē in our hands we would cast them downe to hell Heb. 11.35 2. Cor. 11. Iam. 5. and to waite patiently vpon the Lord in all our afflictions The Apostle S. Iames chargeth that we let patience haue her perfect worke Let your patience bee well exercised and pray to the God of patience that this vertue may be perfected in you The Apostles and Prophets did wade through many afflictions with the wonderfull staffe of patience in their hands yet S. Iames preferreth Iob before all They had some good arguments to support them they saw their crosse was for witnessing and preaching Gods holy trueth but Iob could neither see his calamities nor see any reason of any such chances euils which so strangely fell vpon him in so short a time Vers 21. And sayd Naked came J out of my mothers wombe and naked shall I returne thither againe the Lord hath giuen the Lord taken away blessed bee the name of the Lord. This verse containeth two thinges principally 1. How Iobs faith was cōfirmed in this first cōflict 1. By meditation of the day of his birth the houre of his death 2. By meditation of Gods prouidence 2. Iobs thanksgiuing Blessed be the name of the Lord. Naked came I out of my mothers wombe That is when I came from my mothers wombe Sense I was not only subiect to all miserie and shame by reason of naturall corruption and sinne but also I was poore and destitute of al such blessings as the Lords holy hand afterwards in an ample māner very graciously powred vpō me q. d. yet more plainly I see I am fallen from my rich and high estate to meere beggerie bee it so for no straunge thing is happened but like as in my natiuitie when my God did couer mee with his blessings then he gaue me freely that which I had not for naked came I out of my mothers wombe which if hee take away for some cause best knowne to himselfe what reason haue I to speake against his prouidence or to beare my correction impatiently And naked shall J returne thither againe Not into his mothers wombe wee must referre this relatiue to another antecedent which is not here expressed but onely vnderstood that is the earth and graue for the earth is commonly called the mother of vs all Our mothers wombe it is like vnto the graue whereunto by that great decree of God thou art dust c. we must all returne againe q. d. Lord I am readie not to suffer only this spoyle and losse of all the blessings which thou hast giuen me Heb. 9.22 Statutum est it is decreed Gen. 3. see Eccle. 5.15 1. Tim 6.7 He speaketh as one pinched at the heart he vttereth not his words to the full but euen to beare patiently vnto the death whatsoeuer thou shalt lay vpon mee considering these blessings are thine and I am thine and thou hast a better life for me Therefore I am and will be I trust euer by the helpe of thy good spirit patient vnder thy hande and readie to returne into the earth euen in the same plight I came out of my mothers wombe q. d. There is a time for all things a time for prosperitie and mirth a time for aduersitie and mourning a time to liue and a time to dye Eccles 4. The Lord hath giuen the Lord hath taken away That is howsoeuer it
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
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
2. The place in like manner must be appointed in Sion c. 3. The assemblie must bee sanctified that so they may come prepared vnto this holy worship of God 4. This assemblie must be a solemne assemblie wholly bent to consecrate this day in humiliation and prayers vnto God Sense Sound the trumpet That is by the sounding of a trumpet warne the people that they prepare themselues vnto a generall fast c. Concerning this instrument the diuerse tunes and measures which were to be obserued in warres and peace to call and to dismisse the congregation reade Num. 10. vers 1 2 3 4 5 6. Where we may learne vers 8. First that this was the priests office to sound the trumpet least the people should bee assembled rashly without good cause or vnaduisedly without iudgement Secondly that the trumpets did serue for three speciall vses first The diuerse vses of trumpets to call the people or the heads of the people to the publike assemblies secondly to prepare and to warne them to bee ready for the warres thirdly to publish their feastes and their solemne times for sacrifice Thirdly if the captaines or chiefe heads onely assembled they sounded the trumpet but once onely verse 4. if the people assembled they doubled the sound verse 3. But for the warres they sound * Or broken sounde The diuersitie of sounds in the trumpets alarums verse 5. Whereby is meant a more vehement and broken sound which is drawne long and continued some space of time Among other great signes soundes that were heard on Sinai when GOD himselfe spake in that most strange manner the wordes of the holy lawe there was heard to call the people The sound of a trumpet exceeding loude Againe about the middest of September they had a feast wherein was great ioye by sounding of trumpets to signifie their new yeare to be at hand for then began their annus ciuilis for buying and selling for freedome and bondage and then came in the tenth of that moneth their feast of Kippurim of reconciliation c. And as the Lord commanded the holy priests to sound the trumpets so must they also and the Prophets bee the Lords trumpeters to call vpon and to informe the princes of all causes and occasions of sounding the same So the religious magistrates sent forth their edicts into all partes of the kingdome for the sounding of the trumpet for such solemne assemblies as often as occasion required This we see in the good King Iehosaphat He feared God and set himself to seeke the Lord proclaymed a fast throughout all Iudah that is he caused a fast to be proclaymed So Ezra that holy priest and gouernour of Gods people I proclaymed a fast that we might humble our selues before our God and seeke of him a right way for vs and our children and all our substance So generall fasts were euer appoynted either immediatly of God See Pet. Martir de ieiunio class 3. cap. 10. sect 9. and Magd. hist cent 4. cap. 6. as ordinarilie by his lawe Leuit. 23. Extraordinarily by some prophet as here in Ioel wee see or mediatly by men with consent and assent of the godly princes priestes magistrates and rulers of the people 2. Chron. 20.3 Hester 4.16 Ezra 8.21 1. Sam. 7.5.6 vnder the law of the Apostles Bishops Pastors and church gouernours vnder the gospell Act. 13.2 and 14.23 See Ambros de ieiunio quid drages serm 25. 40. * Tertul. contr phisicos Gregor in orat de pauperibus amandis Anno. 1563. in the great pestilence Archbishop Matth. Parker Tertullian saith the godly Bishops did in time of calamitie Publica vniuersae plebi ieiunia indicere Call all the people to generall fasts And so the christian princes also in the ages following as our dread soueraigne Ladie Queene Elizabeth hath done in the fift yeare of her most happie raigne August 1. with great care commanding the reuerend father the Archbishop of Canturburie then being to publish a generall fast in all her Kingdome The magistrates are Gods vicegerents watchmen as well as the Lords ministers and by this general name the Prophets euer vnderstand as well the one as the other When a common watchman saith Ezechiel is set in any part of the land to espie the enemies if hee giue warning by a trumpet when they come he shall bee free but if hee doe not hee shall dye for it how much more the Lordes watchmen in regard of mens soules and saluation Ez. 33.2.3.4 Esay 58.1 Deut. 28.47 Esay 57.10.11 Wherefore generall fastes were published should sound the trumpet when neede is that Gods people might with all expedition and ioyfulnes prepare themselues to meete the Lorde before his great and fearefull wrath were kindled The vse of all this briefely is this that the faithfull might come aduisedly and well prepared to this publike humiliation and that all cities and townes in the land might at one time as it were with one voyce send forth stronge and effectuall cries into the eares of the Lord that so the great fire of his wrath with the teares oâ— his children may be quenched 2. The place is Sion THe meaning here is not that all the Iewes in the land should at all generall feastes and fastes meete all in Ierusalem as they were wont to doe in the three great feasts three times in the yeare but that this generall fast should first be proclaymed in Sion that is in Ierusalem and in all the cities and townes boroughes and hamlets in the land Throughout all their dwellings for so the law commaunded Leuit. 23.31 And so Iehosaphat his people obeyed they proclaymed a fast through out all Judah that is 2. Chro. 20.3 in all cities and townes small and great in all the kingdome of Iudah The Iewes came as they were commaunded ordinarilie three times in the yeare from all quarters and partes of that kingdome first to the resting place of the Arke before the building of the temple as in Shiloh where some thinke it was 343 yeares some say 300. and else where the Lord sent it This solemne meeting to the arke and afterwards to that famous temple of Ierusalem is commanded Exod. 23.14.17 1. Easter 2. Pentecost 3. Tabernacles These three times in the yeare shall all the men children appeare before the Lorde Iehouah Deut. 12.5 Ye shall seeke the place which the Lorde your God shall choose out of all tribes to put his name there and thither you shall come This commandement all the Iewes obeyed and such as feared God came most ioyfullie albeit from farre and were wearied and fainted often by the way Psalm 84.7 They goe from strength to strength till euery one appeare before God in Sion Question Wherefore did the Lorde thus inioyne the olde Church to assemble so generally from all partes of the land to Ierusalem and what vse was there of their meeting there three times in the yeare Answer The
the 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 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
second reason is this The kingdome of Christ is spirituall Ver. 22. and doth not consist in things which perish but meates and drinkes doe perish with the vsing Therefore his kingdome his worship and seruice doth not consist in these things The third argument Wee must place no religion nor worship of God in obseruation of mens traditions nor in will-worship but these be meere vaine traditions sowne by Sathan in the braines and minds of men Therefore auoyd them Obiect But these men which teach and practise this fasting abstinence are wise iust holy deuout religious men not sparing their owne flesh for the mortification of their corruptions for pleasing of God c. Ver. 23. Ans First they haue but a shew of wisedome and but a shadow of the sound knowledge of God Secondly their worshippe is but a will-worship which God abhorres Thirdly God regardes not this beating of the flesh no nor the cutting or launcing of it 1. King 18. 1. Thes 4.4 as wizards doe but willeth vs to keepe our vessels in holines and honour and to humble the soule the minde the heart and spirit before him in a sound knowledge of his word and will in faith and repentance c. Wee see then the Apostle here speaketh against traditions of men concerning differences of meates for euen in those dayes the diuell indeuoured to thrust into the Church certaine decrees concerning meates and fasting vnder pretence and colour of humilitie iustice wisdome great holines and deuotion 1. Vnder colour of wisdome and holines c. they decreed to keepe certaine set fasts on certaine daies appoynted 2. This fast consisted in abstinence from certaine meates which they commaunded no man should eate taste c. 3. They accounted this fast a speciall worke to serue and please God being yet but their own will-worship neuer prescribed of God 4. They taught men to hold it a matter of great holines to defraud the bodie of the honour and refreshing due thereunto The superstitiō of the 1.2 and 3. age came from one spirit of error and differ little but that in corruption the 2. doth exceede the first the 3. farre surpasse them both So then these words serue to admonish vs against the superstitious fasts of all ages albeit this Scripture was written principally against the Pharisees and Essees blind aduersaries to the trueth and the pure worship of God in the dayes of the Apostles The abuse of fasting in the dayes of the Prophets THe opinions which depraue and corrupt all this exercise and depriue vs of all good by it 1. Opus operatū 2. 3. 4. 5. 6. are these and the like to esteeme highly of the worke done 2. to account it a worke meritorious a speciall worship acceptable vnto God a cause of righteousnes a cause of pardon of sinnes a satisfaction for the quicke and the dead We may not doubt but some of these opinions infected the false worshippers hypocrites and vnbeleeuers of all ages The 1. generation of hypocrites Gen. 4. Cain thought his sacrifice and seruice as worthie of acceptation as Abels scornfull Ishmael as good as religious Isaacks prophane Esaus as holy Iacobs For vnbeleeuers are so blind But ther is no accesse to God nor pleasing of him in anie worke without faith in Christ Heb. 11.6 that they iudge the worke to be accepted for the very workes sake Therefore can they dreame of no iustice but of that of workes or of a mixt kind of iustice lately inuented in the dayes of Antichrist as hereafter shall appeare That age of the Prophets was corrupted not a little with this leauen of superstition as may appeare by the often complaints and cryes of the Prophets Superstitious fasts in this time Esay 58. The Lord commandeth Esay to cry aloude against the superstitious fasts of his time and so hee doth leauing to all posterities a record of the same First he sayth vnto them that they haue a shew of wisedome as the Apostle speaketh and of deuotion for they seeme to seeke God early They seeme to be righteous and to do righteously They seeme to draw neere to God as desirous to learne his lawes but they renounce his statutes vers 2. Secondly he accuseth them of flat superstition by testimonie of their owne words Wherefore haue wee fasted and thou seest it not Here appeares the sowre leauen of that opinion that fasting was an acceptable work and might alone commend a man with God vers 3. Thirdly that they thought this worke meritorious For thus spake the blind people Wee haue punished our selues meaning with abstinence and thou regardest it not we receiue no good by it These words very fitly agree with that the Apostle speaketh Coloss 2.23 They spare not the body neither haue they it in any estimation because they deeme fasting to be a matter of great deuotion and a work greatly pleasing vnto God Fourthly he addeth by the way of answer to these blind hypocrites that albeit they hang downe the head like a bull rush shaken with a tempest a whole day at the least yet so long as they bee emptie of grace and goodnes faith and repentance iustice and mercie and care o◠the Sabboths their fasting and emptines can nothing please God The Prophet Zachary briefly noteth the same opinions and corruptions of fasting in his time chap. 7. and 8. Zach. 7.3 8. The Iewes then had their solemne set fasts certaine dayes and moneths of the yeare the fast of the fourth moneth the fast of the fift moneth the fast of the seuenth moneth and the fast of the tenth moneth The occasion of these fasts First the miserie of the Iewes began when Ierusalem was first besieged by the King of Babylon in the 9. yeare of Zedekiah the tenth moneth the tenth day of the moneth Iere. 52.4.5 For this cause a generall fast was kept in all the land this day and moneth Their second calamitie was in the 11. yeare of Zedekiah in the fourth moneth the ninth day of the moneth for the famine was then sore in the citie the citie broken vp the King taken c. Ier. 52.6.12 This was the occasion of the fast of the fourth moneth Their third calamitie and miserie was in the 5. moneth the tenth day of the moneth the miserable desolatiō and destruction of the temple kings palace and the citie the Babylonians consumed and defaced all their best buildings and palaces with fire The house of the Lord the kings house and al the great houses burnt he with fire Iere. 52.13 This was the cause of the third generall fast of the 5. moneth The fourth and last calamitie the Scriptures haue recorded was the bloudie conspiracie and death of Gedaliah a good man whom the King of Babylon had left as chiefe gouernour and ouerseer of all the Iewes which were left in Iewry 2. Kin. 25.22 to dresse the vines and to till the land Iere. 52.15 for
Ishmael one of the kings seed hauing escaped the Babylonians in great indignation enuie malice and pride of heart with certaine princes conspired his death and slew him with many Iewes the same time 2. King 25.25 Iere. 41.1 This euill was committed the 7. moneth Iere. 41. vers 1. 2. King 25. vers 25. And for this cause al the Iewes then fasted mourned in like manner These fasts then of the 4.5.7 and 10. moneths had good beginnings and were kept for good causes to auoyd present calamities and to preuent by prayer the like future mischiefes Now then it followeth that we consider how these became superstitious and vaine Superstitious fasts in Zachacarias time 1 fast acceptable for the worke sake First they thought the very worke of fasting to bee a seruice very acceptable vnto God and therefore they continued these fasts al the daies of their captiuitie in those foure moneths yearely till 70. yeares were expired Zachary 7.5 * Ne existimes inediaÌ„ ad vesperaÌ„ vsque ad salutem nobis sufficere naÌ„ notum est quod peruersis Iudaeis dicit dominus Zach 7. Chryso hom 3. in gen Binding consciences to set fasts yet Bellar the sophisticall Iesuit saith the holy Ghost here commendeth the Iewes for these fasts Tom. 3. page 1412. 3. The Iewes thought their set fasts a speciall part of Gods worship 4. Will worship 2. Thes 2.11.12.1 Tim. 2.1.2 Secondly they binde mens consciences by lawes and decrees to doe this otherwise that obseruation would haue dyed before 70. yeares had past Thirdly when they returned from the captiuitie some more wise and religious reiected these fasts some more superstitious then wise would retaine them still as a speciall part of Gods worship therefore the resolution of this doubt is demaunded of the priests and prophets Should I weep in the fift moneth c. and separate my selfe as I haue done these many yeares Fourthly the Lord answereth by his prophet Zachary that their fasts were not according to his will they were but a part of their owne will-worship Did ye fast vnto me vers 5. or doe I approue it Fiftly hee warneth them to giue diligent heede to his holy word spoken and written by his prophets and so to learne not to abuse fasting in a counterfeit and fained deuotion chap. 7. vers 5. Sixtly he teacheth them to know the times and that now seeing God hath giuen them such a happie deliuerance it is a time to feast and not to fast a time to offer vp vnto God the sacrifice of praise and thanksgiuing in ioye and gladnesse chap 8. vers 19. Seuenthly and lastly he warneth them againe to auoyd superstition errors and all false worship that they loue the trueth of God and endeuour to liue in godly peace and honestie And thus farre of the abuse of fasting in the first age the second generation followeth The abuse of fasting in the daies of Christ or the second generation of hypocrites IN the next age which followed from the Prophets to Christ superstition so grew and preuailed The prince of darkenes did then sowe the seed of superstition that when Christ came this exercise of fasting was not onely peruerted but also the whole worship of God in a manner euerted For this second generation did farre exceede the former ages in all superstition and this shall sufficiently appeare if wee conferre with the Scriptures but two Iewish writers Philo and Ioseph 1 Binding consciences to set fasts Luk. 18.14 both Iewes of the best name and credit First then the Scriptures they speake much of the pride ambition and hypocrisie of the Pharisees for these blind guides bound consciences to the traditions of men and taught openly and professed the doctrine of merits commaunding set fasts the second and fift day of the weeke as a special worship and seruice of God When they fasted Christ sayth they looked sowre 2. Pharisaicall pryde in fasting Math. 6.16.17.18 3. Traditions of men Math. 15.6.9 9. cap. 14.4 Fasting meritorious 5. A speciall worshipe 6 Cause of iustification of pardon of sins 7. Binding consciences 8. Legall differences of meats commanded that it might appeare vnto men that they fasted this was pride and hypocrisie Againe when they fasted they disfigured their faces to be seene and knowne of men that they were very regular and precise obseruers of all the rites ceremonies and traditions of their fathers concerning fasting And againe these blind guides count this worke a principall part of Gods worship and seruice greatly accepted and desired of God Luk. 18.11 O God I thanke thee that I am not as other men are c. J fast twise in the weeke a cause of pardon of sinnes and iustification for it is added that the Publican went to his house iustified and not the Pharisie for all his fasting This superstitious generation continued disquieting the Church in the dayes of the Apostles binding â—onsciences to the legal ceremonies concerning meates as appeareth by Pauls disputations of this argument often Rom. 14. Acts 15.29 Titus 1.15.16 1. Cor. 10.25 But to thrust out of the Church doore these opinions concerning meates hee teacheth and warneth the Corinths and all men in these words Whatsoeuer is sold in the shambles eate and aske no question for conscience sake ver 27. Againe Whatsoeuer is set before you eate and aske no question for conscience sake Rhemist Annotat. Obiect But the Baptist kept his fasting daies and his disciples followed him in like manner Ans First it is not sayd Matth. 9.14 that Iohn himselfe fasted as the Phrisees did but some of Iohns hearers so fasted Secondly Christ giues the Pharisees and disciples of Iohn no countenance nor signe of like of their set fasts but rather of dislike Thirdly Iohn did vse an austere and strict kind of life and diet wherein hee was very abstinent continually Matth. 3.4 Fourthly Christ followeth not Iohns austeritie least any should ascribe any holines or religion to these things therefore these superstitious enemies blasphemed often calling him a glutton a drunkard a pot companion c. The Iewes had yet in those dayes a more insolent and blinde generation of sectaries which for their great holines Math. 9.11 a Philo. To. 2. page 1181. This Philo liued much about the Apostles time and wrote many bookes a man very learned eloquent Euseb lib. 2. cap. 16.17 Liber impres Basil Anno 1558. Coll. 2. were called Essaei as writeth Philo the Iew in his treatise De vita contemplat Siue supplicum virtutibus These men would as farre surpasse all the Iewes in deuotion and holines as the Carthusian Monkes all the popish sects of their time They kept very strictly certaine decrees of their owne inuention concerning meates and fasting vnder pretense of great wisedome humilitie holines and deuotion Secondly their fast consisted in abstinence from certaine meats which they forbad any to eate taste or handle Thirdly this fast they accounted a special