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
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
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
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.
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
turne him hee would soone beate backe Sathan with all his force For this cause doth this wicked spirite play all his partes without any intermission The saints of God haue had some skirmishes with him but after a little breathing time they haue euer foyled him This wee see in Dauid hee was often in great straites and yet by Gods goodnes he soone recouers strength againe in Ziklagge hee and his men lost all they had wiues children 1. Sam. 30.17 Act. 5. last vers c. and to adde vnto his miserie that wicked crue which was with him all in a rage would haue stoned him here was cause sufficient of inspeakable griefe of heart But Dauid gaue himselfe to prayer and comforted himselfe in the Lord his God So we see the holy Apostles and disciples in the primitiue Church being much beaten of Sathan yet in small time they recouer greater strength againe 2. We bee taught that Sathan and wicked spirits are of great strength Psalm 103.20 and could soone set on fire all these inferiour parts of the world Wicked spirits haue greate knowledge in things naturall and greate strength if they were permitted For this cause the Apostle cals them the princes of the ayre Eph. 6.12 They poysoned the waters of Egypt Psal 78 49. Exod. 7. and destroyed their fish They poysoned and infected the ayre of Egypt and so brought in the pestilence vpon men a murrein vpon beasts Psal 78.50 They poyson and infect mens bodies most daungerously and diuers waies as we see by many examples in the Gospell Matth. 17.15.18 Mark 5.25 Luk. 13.16 and by this of Iob himselfe chap. 2. 3. Note here the more to amaze Iob how Sathan hath for him varietie of plagues He could haue as well stirred vp either the same Sabees Sathan hath against Iob variety of plagues or some other men to take away Iobs sheepe but hee would not now vse these base helpes hee thinkes it best to bring downe some straunge plague as it were from heauen vpon him A rot or any such euill would not haue destroyed them al in an instant as he desired The deuill must haue against Iob some exquisite and strange plagues he must therefore haue some speciall meanes to deuoure the sheepe all at once and for this end purpose nothing like some wilde fire or straunge lightning this will destroy wee see and know by experience without mercie And thus would Sathan make Iob beleeue that heauen and earth haue conspired against him for his destruction Be as carefull to preserue life as Sathan is to destroy life Vse 4. Ignorant people in the like euents as these are can not conceiue of Sathans practises because they be rude in Gods booke and bee not lightened by the holy trueth to see his workes For this cause to fill them with illusions Sathan hath inuented from the beginning of the world in all ages and hath set foorth and practised his abominable arts of Magicke and witchcraft By which faculties hee hath so preuailed If any of our ignorant sots and vnbeleeuers were thus plagued in his cattel he would straight waies crye out onely vpon witches and seeke after thē for redresse that he hath brought the greatest part of the world to worship and to adore him as a God For being sent of God either to correct and chasten his people and holy seruants as here wee see or to plague vnbeleeuers as full often wee haue seene and knowne hee perswades the blind people in their extremities to seeke help of witches And these wretched manciples of the diuell perswade themselues and others that what Sathan doth at Gods speciall charge and commission is done by vertue of their arts inchantments characters and other cursed illusions which wicked spirits haue taught them And thus the greatest part of the world followes after Sathan and his mates because they haue not the trueth or hauing it 1. Thes 2.11 haue no sound loue thereunto Vers 17. And while he was yet speaking another came and sayd The Chaldees set out three bands and fell vpon the camels and haue taken them and haue slaine the seruants with the edge of the sword but I onely am escaped alone to tell thee ANd while he was yet speaking another came The 3. message and cause of Iobs miserie or Iobs 3. rack There was no intermission no breathing or resting time for Iob. Sathan had most artificially brought all his matters so about that all his bloudie instruments were all at once in a readines as if they had been of a long time of one league heart will and minde and now had so consulted together that they knew their time and place and all circumstances c. vers 16. The Chaldees set out three bands Sathan hath found out another sort of theeues stronger then the first The bloudie Chaldees which liued by oppression and robberie these came against thy seruants marching forward in battell aray well prouided against vs and they haue taken away violently thy 3000. camels Thy seruants fought against them but being fewer in number and weaker in strength they were al slaine without mercie and the Lord in a strange prouidence hath deliuered me I thinke for this end that I might come and tell thee Doctrine 1. This verse againe teacheth vs that Sathan is not a stranger in any countrey or part of the world He is acquainted and can commaund the Sabeans to serue him Sathan is a stranger in no parte of the world but familiarly acquainted in all partes with the wicked he is as well acquainted in Chalde in like maner And so in all countries and nations of the worlde in the Church and without he can commaund the children of rebellion when and where the Lord permits him to bee his hands and instruments to effect any mischiefe 2. This nation or people of the Chaldees did serue Sathan as here in theft The Chaldees great men with Sathā in his artes of witchcraft so also in all the arts of magicke and witchcraft more then any of the elder nations excepting the Egyptians for that by Astrologicall speculations this people could better vaile and couer Sathans practises thē any other people This appeareth in the 2. of Daniel ver 2. The King commaunded to call the Inchanters and the Astrologians and the Sorcerers and the Chaldeans for to shew the King his dreames All these wizards would bee called Chaldeans Disciplina Chaldaorum Socatur diuinatio Cicer. diuinat vers 4. as if al wisedome and knowledge dwelt among them and all other countries no way for diuination comparable vnto them The hebrue word Casdim Chaldeans is interpreted of some as diuels or as robbers and spoylers Casdim A fit name for such a people This countrie was Abrahams natiue soyle as it is storied Gen. 11. from whence he was commanded of the Lord to depart and to come vnto the promised land of Canaan Gen. 12. vers 1. it lyeth
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
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
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
abide there till the euening before the Lord and lift vp their voyces and wept And while good Ezra was praying and weeping the whole congregation consisting of men women and children wept with a great lamentation So in Samuels time in that fast they wept abundantly The Lord loueth the teares of his Saints hee puttes them in his bottell they are all registred with him Dauid wept much and oftten Psal 56.8 so Hezekias Ezra with others and Iesus Christ himselfe And if wee consider our sinnes and our times if they had one sinne we haue tenne as great and as grieuous Many buckets of teares cannot humble vs nor serue to testifie our humiliation Were they so zealous in the reuenge of the Lords couenant for the sinne of whoredom and for one Leuites sake that they so fought fasted and wept and shall not wee fast and lament for the whoredoms of thousands in the whole land Was Ezra and his people so full of teares for that one sinne of vnlawfull marriages with pagans and shall not wee much more weepe seeing that not onely our marriages are often as bad or worse and other innumerable proude sinnes raigne ouer vs. And did the Israelites so deepely lament their sinnes when they were in daunger of the Philistins and shall not we as humbly seeke the Lord seeing that so many bloudie enemies doe beset vs round about and daily waite and expect with great confidence our cōfusion The Gospell and holie couenant blessed bee our God is receiued in some parts of our land but the ignorant people still contemne it and the enemies blaspheme against it because that our Gospellers are so wicked and so loose in their liues So the pure worship of God is little regarded of many Wherefore let vs often weepe and lament and pray for the peace of Ierusalem and say Psal 122. The Lord prosper them that loue thee 4. The forme of their confession Spare thy people and giue not thine heritage to reproch c. HEre first we are to consider the prayer then the reasons annexed In the prayer two things are asked first pardon of sinnes in the word Chusah spare vs or be mercifull vnto thy people secondly that the Lord would preserue his Church and people from that reproch shame which was like to light vpon them First here the Lord teacheth vs to pray Doctrine that the cause may first bee remoued then the effect shall surely passe from vs. Spare thy people and giue not thine heritage to shame Take away the cause and you shall so one be freed from the effect which followeth Cleane contrary we euer first cry in our hearts Lord take away the shame take away the famine remoue the pestilence warres c. Note but our sinnes we will not haue taken from vs. We doe not so mourne for our sinnes as for the euils which be vpon vs for our sinnes so did Pharaoh Saul Achitophel and Iudas lament with teares therefore wee cannot bee pardoned and eased of our grieuances Againe we must vnderstand that the holy Ghost requireth of vs in this place a serious and a faithfull confession of our sinnes for without this confession God was neuer reconciled with his people We haue two generall confessions of sins in Scripture recorded as most memorable and most singular for our instruction and imitation as is before shewed Wee haue in Daniel a most sweete and comfortable speech vnto God wherein first he confesseth his sinnes and the sinnes of their Kings and Magistrates priests and people This confession is implied by Ioel in this word spare vs for such as speake on this manner calling for mercie confesse their guiltines before the Lord. Secondly Daniel sayth that open shame did belong vnto them The same sayth Ioel when he biddeth his people pray that reproch and shame may bee turned away from Gods people ver 17 Thirdly Daniel appealeth to Gods mercie so doth Ioel warne vs in that word Chusah spare vs to flie vnto Gods mercie onely Fourthly Daniel remembreth in his confession and supplication the mediatour and Messiah Iesus Christ crying Heare vs for the Lords sake that is for the Lord Iesus Christ his sake The same is vnderstood by Ioel in the word spare vs for God sheweth no mercie nor spareth any people but in and through Iesus Christ Daniels sweet words so full of instruction so needful for imitation vnto Gods people in al ages Dan 9. ver 4. are these following Oh Lord God which art great and fearefull and keepest couenant and mercie towards them which loue thee and towards them which keepe thy commandements we haue sinned and committed iniquitie and haue done wickedly yea we haue rebelled haue departed from thy precepts 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 c. The like sweete prayer haue wee in Esay 63. vers 15.16.17 Looke downe from heauen and behold from the dwelling place of thy holines and of thy glorie where is thy Zeale and thy strength the multitude of thy mercies and of thy compassions they are restrained from me Doubtles thou art our father though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer thy name is for euer O Lord why hast thou made vs to erre from thy waies and hardened our hearts from thy feare Returne for thy seruants sake and for the tribe of thine inheritance c. And thus farre for the first part of Ioels prayer the second followeth which containeth diuers reasons to excite our hearts to confirme our faith and to perswade as it were with the Lord to graunt their desires The first reason We be thy people Thou art bound Lord by couenant c. to spare thy people to protect thy people c. And we be thy people by couenant Wherfore spare vs for thy couenant sake The second reason Wee be thine heritage Thou Lorde almightie and al-sufficient wilt not suffer thine heritage to be spoyled and destroyed We are thine heritage Wherefore Lord suffer vs not to be consumed or confounded The third reason Giue not thine heritage to reproch that the heathen shuld rule ouer thē The Lorde most mightie and most gracious will not permit his enemies the heathen to reproch his people and to rule ouer them We be thy people Wherefore let not the heathen confound vs and rule ouer vs. The fourth argument Wherefore should they say among the nations where is their God If the heathē people beare rule ouer vs they will blaspheme thy name thy power and might For they will say our God is no God of glorie power might maiestie c. Wherefore now Lord spare vs and put vs not to confusion for thy couenāts sake for thy peoples sake for thine heritage sake for thy glorie sake and for that thou doest in great iealousie regarde all these things
their present miseries for it fareth with vs in our spiritual coÌ„bates with the flesh and the deuill as it doth with wrastlers in the world for among them we shall see often some one neere cast downe and yet in the ende giues his aduersarie the foyle So is it in the spirituall battaile Gods children may seeme cast downe when desperat speeches passe from them as we see in Dauid Psalm 77.10.22.1.2 and Jerem. 15.20 and * Qui escente ad tempus in ipso deitate sensibus carnis in horendo illo iudicio quod tum subibat penitus occupatis in illam petitionem eripuit Christ himselfe crieth bitterly in the agonies of death and yet in the end they tread downe sathan vnder feete Rom. 16.20 VVherefore we must take heede how we censure these as the manner of some is for albeit sathan the flesh rage and storme for a time et God giueth his children in death it selfe strength to triumph ouer them by Jesus Christ albeit this is not so comfortablie manifested at all times to our eyes in this present world Secondly we haue here in Job a singular president and direction for the gouernement of life so farre surpassing all other instructions as the practise of a most diuine and religious man of God can excell the morall precepts of the best learned men on earth Chap. 1. and 29. Thirdly the Apostle Saint James doth highly commended Iobs patience chapter 5. And surely whosoeuer shall well consider his condition and place his pietie and religion and so take a view of his most strange calamities hee shall see a man of inuincible courage and constancie and such a president for patience as could neuer be seene J suppose on earth excepting only in the sonne of God Iesus Christ. Arguments to demonstrate this briefely are these 1. Peter 2.19.20 First Saint Peter saith If when yee doe well and suffer wrong ye take it patiently this is acceptable to God What praise is it if when ye be buffeted for your faults you suffer it patiently Jf Job had been an euill man or of that common sort of indifferent men his patience had been commendable in such intolerable afflictions but beeing a man most rare for all piety and sinceritie an vnspotted seruant of the Lord one that gaue himselfe no rest in any suspition of sinne chapter 3. 26. his patience and courage must bee the more admirable in such extreame calamities Secondly Job was exceeding rich chapter 1. 2. 3. and chapter 29. last verse it were much if a poore man should so endure the heauie hand of God vpon him for poore men are more acquainted with the miseries of this life then the rich or if being an vpstart from beggerie to some highe pitche of dignitie he could bee content to bee debased brought to his lowe ebbe again But a man flowing in wealth in great honour and estimation in the worlde continually all his life time full of prosperity to bee thus cast downe all on a sodaine there must bee in such a one more then mans strength to holde him vp and to keepe him from desperation Iob stands with courage till they weaken his faith Jf we desire to know what wrought this courage constancie and patience in Job the Apostle answereth 2. Cor 3.5 We are not sufficient of our selues to thinke any thing and againe I am able to doe all thinges through the helpe of Christ which strengtheneth mee Phillip 4.13 There do conspire against Job as in a league sathan flesh friendes wife and all torment him yet his courage was inuincible Chap. 3. till Christ left him a little to see his owne frailtie and corruptions then seemeth he as quite broken for a time as a man forlorne and forsaken of God The last great plague I was greatly comforted with this booke of God and for that J iudged then as yet J doe that the euill Angels sent from God haue a speciall hand and working in the pestilence as in sundry other * CoÌ„sider these places Psal 78.49.50 psal 104 4. Luke 13.16 Math. 17.15 Mar. 5.25 incurable diseases and euils of this life warres famine c. For this cause then desiring to comfort others with the same comforts wherewith God comforted me J collected these obseruations and meditations following 2. Cor. 1.4 And now trusting that the Lord will giue them some blessing for the vse and comfort of his people I haue thought it good to annexe them on this manner as not impertinent to the former treatise of fasting The first part of this booke I haue commended to a right VVorshipfull Gentleman who loues the trueth and the protection of the trueth These two parts J recommend to you good Mistris St. nothing doubting of your fauourable acceptation J can no way requite your christian loue The most mercifull father so fill you with spirituall comfort as J desire to bee comforted in my most neede and worke in your heart the true sense and feeling of his sweete mercies by the holy Ghost and open the eyes of your minde yet more and more by faith to beholde the vnsearchable riches of his sonne Jesus Christ Amen Praye for mee the Lorde Christ blesse and keepe you and all yours Yours euer to vse in the Lord Christ Henry Holland The first Chapter of Job This chapâ— hath 4. â—cial parts The first part is from the 1. verse to the 6. verse and containeth a description and commeÌ„dation of this holie man teaching vs 1. What his countrie was the land of Vz in Idumea vers 1. 2. What his name Iob vers 1. 3. What his religion and pietie he was an vpright man and iust man one that feared God and eschewed euill vers 1. 4. What children he had they were 7. sonnes and three daughters vers 2. 5. What his possession was very great vers 3. 6. What a carefull and religious life he and his children liued vers 4. 5. The second part is from the 6. verse to the 12. verse containing two braunches where is shewed In the first place how al the Angels good and euil stand before the Lord to minister vnto him and to do him seruice vers 6. 7. In the second how there past a speech betweene the Lorde and Sathan concerning Iob where we are to note 1. How the Lord commendeth the religion and life of his seruant Iob vers 8. 2. How Sathan accuseth him with all his might ver 9. 10. 11. The third part beginneth at the 12. verse and endeth in the 19. verse coÌ„taining a commission granted by the Lord to SathaÌ„ against Iob and the executioÌ„ of it 1. The commission is set downe vers 12. 2. The execution followeth wherein is shewed how SathaÌ„ afflicted Iob in 4. special calamities 1. He robbeth him by theeues of all his oxen and asses vers 14. 15. 2. He destroyeth al his sheepe with fire froÌ„ heauen vers 16. 3. Hee stirreth vp theeues against him to take
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
consult and to proceede with successe but in the ende they are the very instruments of their owne bane and destruction Examples How earnest was that hypocrite Achitophel in that hot and dangerous conspiracie of Absalom against Dauid but when he saw what issue all would come to he went and hanged himselfe How desperate was Iudas against his good master God decreed it and gaue him leaue to effect his desire but his desperate rage turned to his owne bane and perdition for being not able to beare the torments and fierie flashings of his conscience he went anon after and hanged himselfe Contrarily we see the Lord otherwhiles to deferre and to deny the requests of his Saints and faithfull people first 1. Sam. 15.10.11 2. Sam. 12. 2. Cor. 12.17 1. Ioh. 5.14 either because they know not what they aske Matth. 20.22 2. or els because they aske agaynst Gods decree as Samuel praying for Saul and Dauid for his child 3. or because they know not what is best for them as to Paule he sayth My grace is sufficient for thee This is the assurance we haue in him that if we aske any thing according to his will he heareth vs. 2. We haue before noted how fearefully the wicked are plagued by Sathan when he is let loose against them Farre greater are Achabs plagues being farsed with errors in soule then Iobs plagues being filled with boyles in his bodie The Lord lets Sathan proceede so farre as pleaseth him as here we see in both He cannot hurt the hogges of the Gaderits without his commission much lesse the bodies and soules of men Math. 8.31.32 * And here howsoeuer the Lord is good and gracious to his holy seruant to preserue his soule from Sathans snares and his life from death yet we know that Sathan preuailes otherwhiles in both euen against Gods elect Reue. 2.10 Luke 13.11.12 Palsy Math. 9.2.3 For the bodies of the Saints we know also that he hath murdered many of them both by means of his wicked instruments in all the murders which haue been in the world And also immediatly by himselfe poysoning their bodies with the pestilence and other incurable diseases whereby hee hath destroyed many as here he would haue done Iob but that God restrained him Now then wee see here how Iob findes great fauour at Gods hand in his crosse for the Lord keepes his soule and heart from errors and his life from death Let vs learne it here againe that Sathan cannot hurt vs without a commission if this bee true let vs neuer seeke for help against him but by pleasing the same Lord which gaue him commission It is madnes to seeke helpe of witches the diuels speciall instruments when hee is let loose against vs to adore him as a God Let vs onely intreate by prayer and fasting the same great Lord which hath sent him against vs. Vers 7. Sathan departed from the presence of the Lord Bischin and smote Iob with a scorching inflammation * Or vehemeÌ„t from the sole of his foote to the crowne of his head This verse sheweth the execution of the second commission against Iob where consider 1. The qualitie of this plague a pestilentiall carbuncle most venemous and full of inflammation 2. The quantitie of it how great from the sole of his foote to the crowne of his head So Sathan departed from the presence of the Lord as before vers 13. chap. 1. and smote Iob with a hot boyle a vehement or scorching inflammation Shachan inde Shechin vleus ex caliditate Such a venemous inflammation wee reade of Exod. 9.10 to bee vpon man and beast in Egypt A scab breaking into blisters throughout the land of Egypt Leshin The hebrue word signifieth such a boyle as is full of a hot and venemous inflammation The Sorcerers in Egypt were plagued with the like Exod. 9.11 and could not stand before Pharaoh for this sore it is a very terrible euill Deut. 28.60 From the sole of his foote to the crowne of his head Sathan makes his commission stretch as farre as euer it will goe He spares no part that hee might make him a monster among men a man on whom most men might iudge that God did powre foorth all signes of wrath that could be shewed in this life 1. We learne here how artificiall our arch-enemie is to poyson our bodies with incurable diseases when hee is sent of God against vs. For inward causes the wicked spirits being more skilfull then any expert Phisition in the temperature and distemperature of our bodies They can soone poyson vs he that could fill Iudas heart and Ananias soule with infidelitie may soone breathe poyson into our bodies In the vse of all medicines trust not to phisicke nor Phisitions but seeke the Lord first by prayer Iam. 5.14 and a blessing by him vpon all good meanes appoynted Remember King Asa 2. Chro. 16.12 and auoyde his sinne and followe the good practise of Hezekiah in sicknesse 2. King 20.2 He turned his face to the wall and prayed 2. Againe we see how the Lord dealeth with his seruants as parents doe with their children when they bee young they beare but little when they bee olde and of some strength they will lay greater burdens vpon them Iob is a tried man and therfore is exercised with the greater crosse Iob is an exercised champion therfore now he beares the more Ioh. 21.18 1. Cor. 10.13 And of Peter Christ sayth When thou wast young thou girdest thy selfe and walkest whither thou wouldest but when thou shalt be olde thou shalt stretch foorth thine hands and another shall guide thee and leade thee whither thou wouldest not Thus he spake signifying by what death he should glorifie God 1. Iob is now cast downe from his high state of glorie If he had bene but a poore man or a Lazarus before exercised thus his greefe had beene the lesse Iob hath no brething time vnder the crosse we haue often great â—est betwene one euill and another No fauoure in the former commission no fauoure in this but all the extremity that may be wherein he was as King among the people he is now more like a rotten carrian than a liuing man his best friendes could not endure his presence Betweene this deadly crosse and the former Iob had no long respite We haue oftentimes giuen vs some breathing betweene one crosse and another to asswage the griefe we haue endured but here Iob hath no moment of rest Wherefore if God giue vs to escape well one euill let vs learne to dispose our selues to the suffering of more crosses which shall bee greater then the first So in time we shall be better able to followe our master Christ in all the conflicts of this life 3. Lastly note the quantitie and qualitie of this euill For qualitie it was Bischin ronge the worst carbuncle botch or boyle that the diuell could inuent For quantitie he spared him not from one