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
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
when hauing a thing in iudgement and minde well vnderstood wee labour to digest it and make it worke on our affections This is a continuall teaching of our selues endeuouring to lay vp all good instructions in the treasurie of our hearts Let not affections goe before iudgment and reason but follow after The first will soone vanish away and become vnprofitable in religion if this bee not ioyned with it Meditation for iudgement must goe before then this must followe after So doing we shall attaine sound iudgement by the grace and assistance of Gods good spirit Philip. 1.9.10 Many haue good knowledge and iudgement Many false feares and false ioies haue many for want of due meditation and yet haue not their harts purged because they ioyne not together these meditations of the minde heart and affections Meditation without hearing and reading is dangerous and must breede errors and reading c. without meditation is but barren and fruitlesse Meditation with others after the word Sacraments This is a conference which the faithfull haue both with themselues and their ministers of things heard read and preached Examples for these are The good people in Malachies time after the sermon of Gods prouidence against Atheists Holy meditation a meanes to beget faith Malac. 3. vers 6. And Act. 17.10.11 The noble Christians of Berea receiued the word with all readines and searched the Scriptures daily whether those things were so therefore many of them beleeued Wee must bee readie to answer and instruct one another with all reuerence and meeknes as hauing a good conscience 1. Pet. 3.15.16 Paul thought he might be edified confirmed by the Saints at Rome Rom. 1.12 And Iob could bee content to bee admonished and taught by the basest and poorest neighbour hee had for sayth hee Though I could haue made afraide a great multitude yet the most contemptible of the families did feare me so I kept silence and went not out of doore Act. 18.24 25.26 1. Cor. 1.12 and 3.4.5.6 And Apollo a very eloquent and learned man was content to bee catechized and instructed in the grounds of religion by two poore artificers and afterwards he did much good in the Church and was mightie in the Scriptures In more waightie matters wee must conferre with our godly pastors for therefore is it written The priests lips should preserue knowledge Mal. 2.6.7.8 and they shall seeke the law at his mouth Examples see Acts 2.37 Luk. 8.9 Mark 4.10 When he was alone they asked him c. Meditation after the Sacrament FIrst ioyfully praise God and be thankfull for his fauour and mercie in Christ giuing thee such visible signes and feales of his couenant in substance the same for the confirmation of his elect in all ages Secondly striue to increase in mortification and sanctification and to this end search thy selfe if thou diddest not receiue an inward blessing vertue and strength from Iesus Christ when thou receiuedst the bread and wine then by earnest prayer indeuour thy selfe afterward to feele it and search what raw humor or euill corruption within did hinder the working of Gods grace by the holy sacrament and wrastle mightily againe by fasting if neede so require and prayer against the same And thus came the faithfull of elder ages to the word and sacraments as often as they could and therefore receiued great comfort by both This saith Chemnitius in these wordes Veterem ecclesiam c. quādo publici c. The olde church in solemne meetings and assemblies of the faithfull when the people came together to heare the word and participation of the sacrament and to publike prayers then they fasted And thus did they at the feast of Easter the weeke before they fasted and prayed Ante festum paschatis propter publice panitentes baptizandos when they gaue themselues to the meditation of the passion of Christ and to earnest prayer for such conuerts as came to the publike confession of their sins and for such as were then baptised I conclude then The same motiues which caused the faithfull to exercise themselues in priuat fastes must moue vs in like manner But they fasted priuatly that they might come the better prepared to the word and Sacrament Therefore it behoueth vs to doe the like Another cause which moued Gods holy ministers and faithfull people to take vp this exercise priuatly and publikely was some generall sinnes The eyght cause Some sinne or sinnes generally raigning in the Church vnpunished or sinne vnpunished spreading it selfe like a contagious poyson in the whole land for this wee know is imputed to the whole Church and gouernours of the people and tendeth dangerouslie to the vtter ruine and destruction of the whole if by Gods grace and goodnes it be not preuented When Achan alone had sinned the Lord saith the whole church the children of Israel haue trespassed Iosh 7.1 And the whole Church is plagued vers 5.6 and againe vers 11. Israel hath sinned Publike sinnes vnpunished are the sinnes of the whole Church vers 12. Therefore the children of Israel cannot stand before their enemies against these publike euils the gouernours ministers and people must fast publikelie and priuatly for so doth Ioshua and the elders of Israel there vers 16. and how greatly such publike sinnes in the Church are to be feared read and obserue diligently that which is storied chap. 22. of that booke where that people of God sent this message vnto the Rubenites their brethren tendering greatly the state of the whole Church least they should by any sinne against God indanger it Thirdly they warne them againe by Achans example Did not Achan the sonne of Zerach Vers 20. trespasse grieuouslie in the execrable thing and wrath fell on all the congregation of Israel and this man alone perished not in his wickednes These sinnes caused Dauid to mourne fast and pray often Psal 119.136 Mine eyes gush out with riuers of water saith he because men keepe not thy lawe And this moued Ezra and all that feared the words of the Lord God of Israel Chap. 9.3.4 to humble themselues in fasting and prayer for that contrarie to Gods law they had maried with the gentiles If this one sinne in the Church caused Ezra to mourne so bitterly that he rent his clothes plikt off the hayre of his head and of his beard and sat downe astonied to the euening and then fell on his knees and spread out his hands crying for the Church in a most humble confession of sins Vers 6 15. O my God I am confounded and ashamed c. How much are we bound to cast downe our selues as publikely so also priuatly in all our families for our Church and people wherein so many impieties and grosse sinnes scape and raigne vnpunished The cōtempts of Gods holy couenāt prophanation of his name by al māner of most intolerable oaths and blasphemies idle swearing for swearing rashly proudely
the citie ascribe this great victorie to their fasting But to passe by these Pagans and to come vnto the Church for this corruption crept also into it euen from the beginning Esay 58. Zach. 7. ca. 8. Philo. Ioseph In the dayes of the Prophets it was thought a seruice which might highly commend a man with God In the dayes of Christ the Essees and Pharisees did farre exceede the former ages in the abuse of fasting And to come vnto the Gospel Superstition in time did so gather strength where light was quenched that all the pure worship of God was at last quite thrust out of Church doores The yeare of Christ 220. Anno. 220. the Montanists began to be very superstitious in the abuse of fasting and to set vp wil-worship as appeares with Tertullian in a whole treatise of fasting for herein he doth Montanize daungerously Tertul. de â—iunio for following their very words and phrases he sayth Fasting is a meanes to purge vs from sinne and death an expiation and satisfaction for sinne and a meanes to reconcile vs vnto God Anno. 280. August contrae Faustum lib. 6. cap. 5. lib. 30. cap. 5. Anno. 360. After these the Manichees followed commanding and teaching men to abstaine from all flesh egges wine c. Then were spread abroade into many parts of the world the monasticall lawes and rites of fasting which first began in Egypt and from thence came into Syria and by meanes of Eustathius crept into Armenia afterwards by Basill into Greece Basil Nazianzen did weaken them selues to much with fasting and of Ambrose into Italy About this time Basill began to exhort mightily vnto fasting and yet were no lawes made to binde consciences But Epiphanius anon after made Bishop of Cyprus began not onely to exhort but also to commande lawes and the times of fasting c. as constitutions and traditions apostolicall cleane contrary to the doctrine custome and libertie of the old Church Sociates story is to be noted as appeareth with Socrates lib. 5. cap. 21. For there was no Scripture or lawe written by the Apostles sayth Socrates concerning fasting And Chrysostome counts fasting a thing indifferent Chrysostom homil 4. ad populum Antioch his very words are these Sunt quidam ciborum inter se c. Many striue about meates so let vs striue and endeuour to take away this custome of swearing sayth he and these wicked othes which men rap out so thicke amongst vs. This is better then all fasting The care and time wee spend about abstinence from meates let vs spend in learning and labouring to abstaine from swearing For it is madnes sayth he lightly to regard things forbidden and to striue about things Ieiunium est adâ—aphoron Nos concessis abstinentes prohibita audemus indiffereÌ„t We be not forbidden to eate but we be to sweare c. If the holy writers had well considered those words of the Apostle Chrysost homil in Math. 47. ieâ—untum in choro virtutuÌ„ extremuÌ„ certe sortitur locum bodily labour profits little but pietie is profitable vnto all things they would not so lightly haue fallen into those high and hyperbolicall commendations of fasting which afterwards gaue such occasion to Antichrist to abuse this exercise in the Church of God For when the man of sinne came to sit as generall and vniuersall Bishop in the seate of pestilence then were strong lawes made to binde consciences The Popes schoolemen did preach and write that fasting was a worke to purchase and merite grace August complaineth much against the like in his time Epist 119. what would he haue done if he had seene the the ages folowing pardon of sinnes reconciliation with God and a speciall worke to purchase heauen marueilous effectuall and profitable for the quicke and dead I speake their owne words as after shall appeare Thus then thou seest Christian reader what an argument this is which I vndertake to commend vnto the Church of God I know it requires more strength and time then I haue or can haue any Notwithstanding I was thus moued and imboldened to publish this small treatise First for that I finde but few to haue done any thing in this manner in english of this argument I haue written therefore that the ignorant might better know and more practise fasting trusting that the Lord will in time supply what here is wanting Next my desire is to stirre vp the faithfull people of God because of some dangers threatned these times against vs by prayer and fasting to begge a generall pardon of sins and christian courage for prince and people and our whole armie to fight the Lords battels And to stop the mouthes of Machiuelists Com. lib. 2. cap. 2. Ier. 38 4. 2. Thes 2.11 which are not ashamed to say that preaching prayer and fasting be meanes to cast downe discourage and to make a people faint hearted And this doe fooles beleeue because they neither beleeue nor loue the trueth But the spirit of God speaketh the contrary testifying vnto vs of the courage and good successe of Ioshua Dauid Iehoshaphat Ezra Nehemias after prayer and fasting Lastly I was moued hereunto by the spitefull speeches and writings of our common aduersaries who falsely accusing our profession cry in the eares of the simple and publish in their bookes that wee count Rhems T. Acts. 13. cap. annot Num. 3. fasting but a morall and Christian temperance That fasting is a matter of policie we neuer held but that abstineÌ„ce from fleshe may be commanded for policies sake we confesse a fasting from sinne c. And yet a more manifest calumniation Luke cap. 2. Rhe. T. annot Num. 17. The heretikes count fasting say they but a matter of policie To answer these accusers First I say vpon mature and deliberat consideration and for good policie doe the lawes of this kingdome commende an abstinence from flesh for some dayes in the weeke c. For maintenance of nauigation for breeding and increase of cattell 5. Eliz. cap. 5 title certaine politique constitutions made for maintenance of the nauie and that the trade of fishing and fish markets might be continued in our land as by the very words of the statute may appeare Be it further enacted by the authoritie aforesayd for the benefit and commodities of this Realme to grow aswel in maintenance of the Nauie as in sparing and increase of flesh victuall in this realme c. that it shall not bee lawfull for any person or persons within this realme to eate any flesh vpon any dayes now vsually obserued as fish dayes vpon paine that euery person offending herein shall forfeite 3. pounds for euery time he or they shall offend or els suffer 3. moneths close imprisonment without baile or mainprise To this order is yet further added a good caution as followeth And because no manner of person shall misiudge of the intent of this statute limiting orders to eate fish and to forbeare eating of flesh but that the same is purposely
intended and meant politikely for the increase of Fishermen and Mariners repayring of Port-townes and nauigation and not for any superstition to bee maintained in the choyce of meates be it enacted that whosoeuer shall by preaching teaching writing or open speech notifie that any eating of fish or forbearing of flesh mentioned in this statute is of any necessitie for the sauing of the soules of men or that it is the seruice of God otherwise then as other politike lawes are to be that then such persons shall be punished as spreaders of false newes are and ought to bee And this is the Christian policie which our friends of Rhemes haue stumbled vpon This abstinence commaunded by our lawes is an abstinence for order sake as the learned Ierome speaketh which whosoeuer disliketh is no friend to the common wealth Ordinis causa com in Gal. cap 5. A good rule for things indifferent Epist 118. Note the word contrary and may well be accounted a man of weake iudgement for as Augustine speaketh wisely Quod neque contra fidem neque contra bonos more 's iniungitur indifferenter est habendum pro eorum inter quos viuitur societate seruandum Looke whatsoeuer is inioyned by order that is not contrarie to saith nor contrarie to good maners that we must repute as a thing indifferent and obserue the same for that societie sake wherein we liue And yet I further answer the Rhemish aduersaries that our godly wise gouernours Church and people doe also truly and in heart imbrace the religious abstinence described and commended of God in his word haue doe practise the same when occasions are offered and as need requireth And this shall well appeare also by a publique fast commanded by our gouernours and kept in our Church in Anno 1563. For then first our most gracious Queene meued with a motherly affection for the mortalitie of her subiects and people signifieth her good liking of a Christian fast by her princely and expresse charge Archbishop Canterburie Math. Parker to the Archbishop then being all which as a worthie president for all posterities I haue inserted as followeth Most reuerend father in God right trustie and right welbeloued we greete you well Like as Almightie God hath of his meere grace committed to vs next vnder him the chiefe gouernment of this realme and the people therein so hath he of his like goodnes ordained vnder vs sundry principall ministers to serue and assist vs in this burden And therefore considering the state of this present time wherein it hath pleased the most highest for the amendment of vs and our people to visite certaine places of our realme with more contagious sicknes then lately hath beene for remedie and mitigation thereof wee thinke it both necessarie and our bounden dutie that vniuersall prayer and fasting be more effectually vsed in this our realme And vnderstanding that you haue thought and considered vpon some good order to be prescribed therein for the which yee require the application of our authoritie for the better obseruation thereof amongst our people we doe not onely commend and allow your good zeale therein but wee also commaund all maner of our ministers ecclesiasticall ciuill and all other our subiects to execute follow and obey such godly and wholesome orders as you being primate of all England and Metropolitane of this prouince of Canterburie vpon godly aduise and consideration shall vniformely deuise prescribe and publish for the vniuersall vsage of prayer fasting and other good deeds The order of the fast commaunded by the Queene and published in print by the Archbishop of Canterburie Anno. 1563. during the time of the visitation by sicknes and other troubles Giuen vnder our Signet at our Mannour of Richmond the 1. day of August the 5. yeare of our raigne The order then prescribed by this Archbishop and practised by the people was commended as followeth It is most euident to them that read the scriptures that both in the old Church vnder the lawe and in the primitiue Church vnder the Gospel the people of God hath alwaies vsed generall generall fasting both in times of common calamities as warres famine pestilence c. and also when any waightie matter touching the estate of the Church or the common wealth was begunne or intended And it cannot bee denied but that in this our time wherein many things haue been reformed according to the doctrine and examples of Gods worde and the primitiue Church this part for fasting and abstinence being alwaies in the scripture as a necessarie companion ioyned to feruent praier hath been too much neglected Wherefore for some beginning of redresse herein it hath beene thought meete to the Queenes maiestie that in this contagious time of sicknes and other troubles and vnquietnes according to the examples of the godly king Iehosaphat and the king of Niniuie with others a general fast should be ioyned with generall prayer throughout her realme 1. Chro. 20. Ionas 3. and to bee obserued of all her godly subiects in manner and forme following 1. First it is ordained that the wednesday of euery weeke shall be the day appointed for this generall fast 2. All persons betweene the age of 16. yeares and 60. sicke folkes and labourers in haruest or other great labours only excepted shall eate but one only cōpetent and moderate meale vpon euery wednesday In which said meale shal be vsed very sober and spare diet without varietie of kinds of meate dishes spices cōfectiōs or wines but only such as may serue for necessitie comelines and health 3. Item in that meale it shal be indifferēt to eate flesh or fish so that their quantitie be small and no varietie or delicacie be sought Wherein euery man hath to answer to God if he in such godly exercises either contemne publike order or dissemble with God pretending abstinence doing nothing lesse 4. Item those that bee of wealth and abilitie ought that day to abate and diminish the costlines and varietie of their fare and increase therewith their liberalitie almes towards the poore that the same poore which either indeede lacke foode or els that which they haue is vnseasonable and cause of sicknes may therby be relieued and charitably succoured to be maintained in health 5. Pag. 5. Item that a Sermon bee had preached by such as bee authorized and the preacher to intreate of such matters especially as bee meete for this cause of publike prayer c. 6. Last of all this day being in this manner appointed for a day of generall prayer and fasting ought to be bestowed by them which may forbeare from bodily labour in prayer studie reading or hearing of the Scriptures or good exhortations c. And when any dulnes or wearines shall arise then to bee occupied in other godly exercises but no part therof to be spent in plaies pastimes or idlenes much lesse in lewd wicked or wanton behauiour I haue thus purposely set before thine eyes Christian reader
prepareth and inlargeth our harts before we can be humbled so then where great loue humilitie and repentance is in vs the Lords great loue and grace went before in the pardoning of many sinnes Luk 7.47 So speaketh Christ Many sinnes * An argumēt from the consequent not frō the cause as the example following testifieth are forgiuen her for she loued much Vers 14. Who knoweth if he will returne and repent and leaue a blessing euen a meat offering and drinke offering vnto the Lord your God THis verse containeth the third argument Coherence to moue the Iewes to repentance and it is thus much in effect Whereas the Lord hath consumed your corne and cattel and so wasted your store that you haue not to maintaine the publique seruice of the Lord so that your Leuites be discouraged in the Lords seruice 2. Chro. 31.4 Mala. 3.8 Notwithstanding if you shall vnfainedly seeke the Lord by heartie repentance be well assured how hard so euer it may seeme vnto men the Lord shall powre his blessings vpon you Who knoweth if By this manner of speaking Sense the Hebrues doe not meane any doubting in the speaker but they signifie the difficultie to obtaine that which is spoken of by any naturall meanes as then it might seeme admirable and incredible that after the ground had bin so long wasted and dried vp they should receiue some fruites of the earth againe q. d. True it is sayth the Prophet man hath good cause to doubt So lift vp your hearts in wars and pestilence howsoeuer it seeme hard to men yet god will deliuer you saue you doe you good if you repent but lift vp your hearts aboue earthly meanes and looke vpon Gods mercies and holie promises if you repent hee is willing and able doubt not to doe you good The like phrase we haue Exod. 32.30 I will go vp to the Lord if I may pacifie him for your sinne that is your sinne is so horrible what man is there but must doubt to finde any fauour with God for you yet I trust because of his infinite mercies I shall be heard and that with much crying I shall obtaine some mercie for you Caleb speakes in like manner Iosh 14.12 and Ionathan 1. Sam. 14.6.7 And Peter to Simon Magus Act. 8. 22. A blessing for meat offring and drinke offring that is the Lord will powre vpon you such blessings as you haue neede of for his seruice For by meat offring c he meaneth all manner of sacrifices and rites which were commanded in the seruice of the olde Church see Numb 28. vers 5. Exod. 29.40 Leuit. 2.1 Exod. 16.36 q. d. Because of your famine the diuine seruice of the Lord prescribed in his law is ceased notwithstanding mourne and lament and humble your selues vnfainedly and the Lorde shall graunt you such blessings as you haue neede of for the vpholding and continuance of the Lords seruice This verse teacheth vs First what a hard matter it is to asswage the fire of Gods wrath when it once breaketh foorth when he strikes with famine warres or pestilence any sinfull people Surely in regard of our selues because we haue multiplied sinnes against him we haue cause to doubt he will neuer leaue vs till he hath consumed vs. But when we consider his promises his goodnes his Christ his rich mercies in Christ let vs not doubt but send foorth cryes mightily vnto him and assuredly wee shall finde grace and comfort if wee beleeue and repent Consider the generall and fearfull sinnes of the land and when the Lords wrath breaketh foorth into warres plague famine or pestilence who can looke for any thing but that the Lord should consume as hee hath done the rebels in former ages where the Lords couenant is broken the seales polluted and prophaned his wonderfull name blasphemed the holy Sabboths spent in the seruice of Sathan Bacchus and Venus and reserued by vncleane beasts The reuenger of the couenant is sent forth for these sinnes Leuit. 26.25 as the only time for drunkēnes gluttonie surfetting whoredomes and such like abominations Yet notwithstanding the Lord our God being that gracious God so slow to wrath so full of bowels of mercie as the Prophet hath before shewed let Gods people in their vnfained repentance bee well assured they shall finde fauour and grace with God Secondly here wee learne the chiefe care and desire of Gods people when they be truely humbled and conuerted vnto God namely how the seruice and pure worship of God may bee maintained For they are well assured this is the chiefe piller and stay of all their good state and welfare in this life and Gods speciall ordinance for their euerlasting saluation So soone as Asa was deliuered truly humbled and informed by Gods Prophet he reformed his kingdome and set vp the seruice of God 2. Chro. 15.1.2.3.4.5 2. King 22.19 23. When Iosias heart melted hauing heard that holy law read c. he reformed his kingdom and set vp the pure worship of God in the land Now the time is come vpon vs for to practise this holy doctrine of repentance which the Prophet hath hetherto commended vnto vs in this exhortation if we regarde it not note the time of our visitation certaine it is the greater shame and confusion is reserued for vs. Let vs not bee like the Atheists of Esaias time who when the Lord called them to fasting weeping and mourning gaue themselues to eating and drinking and feasting scorning his Prophets with let vs be merrie for to morrow we shall die Esay 22.12.13.14 And like to the brasen faced Atheists and rebels of Ieremies time of whom the Prophet complaineth in these words chap. 5. vers 3. 4. O Lord are not thine eyes vpon the trueth A dangerous signe if ther appeare no humiliation when god striketh Reue. 9 20. thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne Therefore I sayd surely they are poore they are foolish for they know not the way of the Lord nor the iudgement of their God Vers 15. Sound the trumpet in Sion sanctifie a fast call a * or Proclaime the daie appoynted Kiru gnatzarah Indicite festū retentionis Because the people were kept in and restrained this daie solemne assemblie HEre beginneth the second part of this text wherein as before is noted foure things are principally to bee considered First what preparation must goe before a generall fast Secondly what persons must bee assembled Thirdly what must be done when they bee assembled together Fourthly what blessings they must expect assuredly if they humble themselues and truely conuert vnto God First concerning our preparatiō vnto a generall fast wee learne in this verse foure speciall poynts be required 1. The day must be knowne and signified with sounding of a trumpet
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
preces publicas In which place saith he I iudge he vnderstandeth the publike praiers and a publike fast And this we see practised by the religious and godly proselyte Dauids man Vrias the Hittite He could not by any meanes be moued to goe into his owne house to his wife because hee knew the time did rather require fasting then feasting mourning then mirth The Ark saith he and Israel and Iudah dwel in tents 2 Sam. 11. ver 11. and my Lord Ioab and the seruants of my Lorde abide in the open fields shall I then goe into my house to eate and drinke and to lye with my wife If any desire a proofe of this by examples that all were thus assembled and no exception of any persons how high how lowe of what degree or condition soeuer they were 2. Chro. 20.3.4 diuerse examples of generall fastes in scripture will shew it Iehosaphat he came himselfe with all his nobles and all his people to that fast he caused to be proclaymed when the Aramites came forth to warre against him The King of Niniuie with all his nobles and people young and olde Ionas 3.5.6 and the very beasles fasted and mourned Ezra the good scribe of the Lorde and the noble gouernour Nehemiah fasted and all the people vnder their charge at that time Ezra 8.21 Nehe. 8. and 9. and 10. The impudent Atheists and prophane people of Esaias time When the Lord by his prophets did call vnto weeping and mourning and to baldnes and to girding with sackecloth Es 22.13 They gaue themselues to ioy and gladnes slaying oxen and killing sheepe and drinking wine eating and drinking and scornefully iesting let vs eate and drinke for to morrow we shall dye 1. Cor. 15.32.11 The Lordes answer is As I liue saith the Lord this iniquitie shall not be forgiuen vnto the death I will take from you the mirth of wine and oyle Your young men shall fall by the sword your aged men shall bee lead captiues your delicate dames shall trot a foote ouer Euphrates to captiuitie their buttockes shall bee naked and their shame shall not bee hid It may bee demaunded saith Peter Martyr when generall fasts are inioyned and commaunded by they princes and gouernours of the church whether men be bound to obey Answer They are bound surely saith he by the law of faith and of ther allegeance for when fastings agreeable o Gods word are commaunded how can the true beleeuer goe backe from the same assuredly he canaot if he be in state and condition able to beare fasting Persons exempt from publike fasts in elder ages first the sicke secondly men of weake complexion thirdly children fourthly olde men fiftly women with childe and giuing sucke sixtly the poore seuenthly the laborers eightly strangers But this Prophet alloweth no such exceptions we see in this scripture To some that would not come to the sermon because they would not fast saith Chrysostome Homil. 9. in Genesis Fasting is not simplie required and commaunded c. Homil. 10. in Genes In the fasting daye hee that cannot fast let him giue the more almes and endeuour to bee more feruent in prayer more cherefull in hearing Gods word this fast pleaseth God wel But to those that cā beare abstinence saith the councel of Gangren Conc. Gang. c. 30. Statuitur vt si quis non pareat ieiunijs quae ei imperata sunt ab ecclesia vt cunque iactet perfectionem citra necessitatem corporalem superbiens ecclesiae decreta contemnen anathema sit In English thus much It is decreed that if any will not obey the fastes inioyned him by the Church howsoeuer hee boaste of perfection hauing no bodilie neede in pride of heart contemning the orders of the Church hee is accursed This canon may well bee vnderstoode of generall fasts And thus farre for the second branch of the forme of a generall fast teaching vs what persons must bee assembled in a publike fast Verse 17. Let the priestes the ministers of the Lords weept betweene the porch and the altar and let them say spare the people O Lord and giue not thine * Or possessiō heritage to reproch that the heathen should rule ouer them wherefore should they say among the people where is their God NOw followeth the third and last branch of the forme of a generall fast and it tendeth to teach vs The third branch of the forme of a generall fast what principally is to bee done when Gods people are assembled they must addresse themselues all to a generall confession of their sinnes In this verse we be taught these foure speciall poyntes First where they must assemble for the publike confession of their sinnes they must come to the temple for there this confession must be made where it may best bee heard of all Betweene the porch and the altar 2. Who must bee chiefe actors here for to conceiue prayer and to speake to God and his people The priestes the ministers of the Lord. 3. With what affection feruencie they must pray They must weepe betweene the porch and the altar 4. The forme of confession prescribed to bee followed where consider two things First the petition Spare thy people O Lorde giue not thine heritage Secondly the reasons to moue the Lord to mercie and to confirme the priests and people that God would heare them 1. For that wee bee thine heritage and people howsoeuer sinfull we be 2. It concernes thy glorie for the heathen will reproachfully and despitefully speake against vs and against thee O Lord our God 3. The heathen will blaspheme and say thou art no God of glorie and power c. able to deliuers vs. 1. Of the place where the priests must pray betweene the porch and the altar FOr the better vnderstanding of the charge of God concerning the place of prayer wee must consider what speciall partes that great and famous temple of Ierusalem had This great house of God consisted of three partes the first was that which this Prophet calles the porch and so it is called 1. King 6.3 And the great court 2. Chro. 4.9 and Salomons porch Act. 3.11 For the King came thither at one special gate What were the prncipall partes of the great temple of Ierusalem called The bewtifull gate Act. 3.1 Ezek. 44.3 The people and the King past no further here was a stage of brasse whereon Salomon prayed that he might the better be seene and heard of all the people 1. King 8. verse 14 22. Here was the preaching place here Christ preached and hence he cast out the buyers and the sellers which abused that holy place of Gods worship Here was the altar of burnt offerings and place of publike and common prayers 2 Chro. 15.8 and 2. Chro. 8.12 This part of the temple is sayd to be * Luke 1.10 without in respect of the more inward part of the same where the people had no accesse The second
second reason is this The kingdome of Christ is spirituall Ver. 22. and doth not consist in things which perish but meates and drinkes doe perish with the vsing Therefore his kingdome his worship and seruice doth not consist in these things The third argument Wee must place no religion nor worship of God in obseruation of mens traditions nor in will-worship but these be meere vaine traditions sowne by Sathan in the braines and minds of men Therefore auoyd them Obiect But these men which teach and practise this fasting abstinence are wise iust holy deuout religious men not sparing their owne flesh for the mortification of their corruptions for pleasing of God c. Ver. 23. Ans First they haue but a shew of wisedome and but a shadow of the sound knowledge of God Secondly their worshippe is but a will-worship which God abhorres Thirdly God regardes not this beating of the flesh no nor the cutting or launcing of it 1. King 18. 1. Thes 4.4 as wizards doe but willeth vs to keepe our vessels in holines and honour and to humble the soule the minde the heart and spirit before him in a sound knowledge of his word and will in faith and repentance c. Wee see then the Apostle here speaketh against traditions of men concerning differences of meates for euen in those dayes the diuell indeuoured to thrust into the Church certaine decrees concerning meates and fasting vnder pretence and colour of humilitie iustice wisdome great holines and deuotion 1. Vnder colour of wisdome and holines c. they decreed to keepe certaine set fasts on certaine daies appoynted 2. This fast consisted in abstinence from certaine meates which they commaunded no man should eate taste c. 3. They accounted this fast a speciall worke to serue and please God being yet but their own will-worship neuer prescribed of God 4. They taught men to hold it a matter of great holines to defraud the bodie of the honour and refreshing due thereunto The superstitiō of the 1.2 and 3. age came from one spirit of error and differ little but that in corruption the 2. doth exceede the first the 3. farre surpasse them both So then these words serue to admonish vs against the superstitious fasts of all ages albeit this Scripture was written principally against the Pharisees and Essees blind aduersaries to the trueth and the pure worship of God in the dayes of the Apostles The abuse of fasting in the dayes of the Prophets THe opinions which depraue and corrupt all this exercise and depriue vs of all good by it 1. Opus operatū 2. 3. 4. 5. 6. are these and the like to esteeme highly of the worke done 2. to account it a worke meritorious a speciall worship acceptable vnto God a cause of righteousnes a cause of pardon of sinnes a satisfaction for the quicke and the dead We may not doubt but some of these opinions infected the false worshippers hypocrites and vnbeleeuers of all ages The 1. generation of hypocrites Gen. 4. Cain thought his sacrifice and seruice as worthie of acceptation as Abels scornfull Ishmael as good as religious Isaacks prophane Esaus as holy Iacobs For vnbeleeuers are so blind But ther is no accesse to God nor pleasing of him in anie worke without faith in Christ Heb. 11.6 that they iudge the worke to be accepted for the very workes sake Therefore can they dreame of no iustice but of that of workes or of a mixt kind of iustice lately inuented in the dayes of Antichrist as hereafter shall appeare That age of the Prophets was corrupted not a little with this leauen of superstition as may appeare by the often complaints and cryes of the Prophets Superstitious fasts in this time Esay 58. The Lord commandeth Esay to cry aloude against the superstitious fasts of his time and so hee doth leauing to all posterities a record of the same First he sayth vnto them that they haue a shew of wisedome as the Apostle speaketh and of deuotion for they seeme to seeke God early They seeme to be righteous and to do righteously They seeme to draw neere to God as desirous to learne his lawes but they renounce his statutes vers 2. Secondly he accuseth them of flat superstition by testimonie of their owne words Wherefore haue wee fasted and thou seest it not Here appeares the sowre leauen of that opinion that fasting was an acceptable work and might alone commend a man with God vers 3. Thirdly that they thought this worke meritorious For thus spake the blind people Wee haue punished our selues meaning with abstinence and thou regardest it not we receiue no good by it These words very fitly agree with that the Apostle speaketh Coloss 2.23 They spare not the body neither haue they it in any estimation because they deeme fasting to be a matter of great deuotion and a work greatly pleasing vnto God Fourthly he addeth by the way of answer to these blind hypocrites that albeit they hang downe the head like a bull rush shaken with a tempest a whole day at the least yet so long as they bee emptie of grace and goodnes faith and repentance iustice and mercie and care o◠the Sabboths their fasting and emptines can nothing please God The Prophet Zachary briefly noteth the same opinions and corruptions of fasting in his time chap. 7. and 8. Zach. 7.3 8. The Iewes then had their solemne set fasts certaine dayes and moneths of the yeare the fast of the fourth moneth the fast of the fift moneth the fast of the seuenth moneth and the fast of the tenth moneth The occasion of these fasts First the miserie of the Iewes began when Ierusalem was first besieged by the King of Babylon in the 9. yeare of Zedekiah the tenth moneth the tenth day of the moneth Iere. 52.4.5 For this cause a generall fast was kept in all the land this day and moneth Their second calamitie was in the 11. yeare of Zedekiah in the fourth moneth the ninth day of the moneth for the famine was then sore in the citie the citie broken vp the King taken c. Ier. 52.6.12 This was the occasion of the fast of the fourth moneth Their third calamitie and miserie was in the 5. moneth the tenth day of the moneth the miserable desolatiō and destruction of the temple kings palace and the citie the Babylonians consumed and defaced all their best buildings and palaces with fire The house of the Lord the kings house and al the great houses burnt he with fire Iere. 52.13 This was the cause of the third generall fast of the 5. moneth The fourth and last calamitie the Scriptures haue recorded was the bloudie conspiracie and death of Gedaliah a good man whom the King of Babylon had left as chiefe gouernour and ouerseer of all the Iewes which were left in Iewry 2. Kin. 25.22 to dresse the vines and to till the land Iere. 52.15 for
religion The blinde guides and instruments of Sathan in this work were the popish schoole-men 2. Thes 2.11 the arch-pillers of the Antichristian religion To come then to our purpose and to take some short view of this blind miserable age wherin the mysterie of iniquitie beganne to worke effectually because men did loue darknes more then light let vs consider in their owne wordes and writings their doctrine of fasting which they haue not onely by bookes commended but also by strong lawes commanded and we shall see that the popish fast hath no more affinity with the religious fast before described by Gods worde and spirite 2. Cor. 6. Fasting no cause of pardon of sinnes or iustification then light with darkenes or Christ with Beliall August Epist 86. I do not iudge fasting to be a meanes to obtaine the righteousnesse of faith or the righteousnesse which faith * Supplie in Christ obtaineth that righteousnes I say wherein consisteth the beautie of the kinges daughter which is all glorious within c. The Romish fast described and taught by schoole-men commanded by popish lawes and practised in the Popes dominions is this which followeth Popish description of fasting FIrst then their most detestable fast is thus described their owne very words are these Ieiunium est substractio cibi facta secundum institutionem ecclesiae statutis temporibus sub poena peccati mortalis ad satisfaciendum pro peccatis ad promerendum gratiam Dei vitam aeternam In english thus Fasting is a substraction a 1. Error or diminishing of our meate or diet according to the institution or b 2. Error doctrine of the Church the times c 3. Error appointed vnder paine of d. 4. Error more dangerous mortall sinne to make e 1. Blasphemy satisfaction for sinnes and to merite f 2. Blasphe the grace of God and g 3. Blasphe Alexander ab Hales Fasting a satisfaction for sin Fasting to purchase heauen Iohannes Bellethi rationale diuinor offic Fasting a satisfaction life euerlasting Most detestable and intolerable blasphemies against Iesus Christ And that this is their Catholike profession of fasting may appeare by another great clerke of the same schoole Ieiunium est abstinentia à cibo potu secundum formam ecclesiae intuitu satisfaciendi pro peccato acquirendi vitam aeternam Fasting is an abstinence from meate and drinke according to the custome of the Church with intention of satisfaction for sinne and to purchase life euerlasting A third man of this sect saith thus Ieiunium est communis omnium membrorum satisfactio vt singula membra satisfaciant pro peccatis quae admiserunt vt scilicet peccauit ieiunet ac sufficit that is Fasting is a common satisfaction of all the members or parts of the bodie that euery of the members may satisfie for the sinnes they haue committed as each part hath sinned so let it make satisfaction and it sufficeth The same description is in a manner word for word with Durandus in his 6. booke chap. 7. Num. 1. And that they sticke fast to this day notwithstanding the cleere sunne-shining light of the Gospell in the same mire and puddles of superstition Bellarmin lib. de ieiunio appeares by a late vpstart champion of the Romish strumpet who writes a whole tractate in defense of this most detestable and erronious wil-worship and corruption of fasting His description is but short Ieiunium est-abstinentia cibi Tom. 3. page 1383. secundum ecclesiae regulam assumpta Fasting is an abstinence from meate according to the rule and instructioÌ„ of the Church Yet addeth hee in his chapters following all the former titles and commendations of fasting fighting with great courage for differences of meates and abstinence from flesh in the fasting day chap. 5. for lawes to binde consciences to certaine meates and set fasts chap. 6. 7. striuing to proue this worke to be a high and diuine seruice acceptable vnto God Blasphemie Ieiunium auteÌ„ ad merituÌ„ acquirendum vel ad satisfacienduÌ„ pro peccatis in scripturis noÌ„ soluÌ„ non reprehendi sed etiaÌ„ probari et laudari multis testimonijs et exemplis c. yea sayth hee Vtile ad satisfaciendum Deo profitable to make satisfaction vnto God pag. 1433. and meritorious pag. 1431. a meanes to satisfie for sinnes and so to purchase heauen pag. 1441. Wee haue seene before what the true fast is and how sharply the spirit of grace reproueth the blind Iewes in the daies of the Prophets and the proude Pharisees and Essees in the daies of Christ for these opinions wherin the popes schoolemen their brood and ofspring farre surpasse them in superstition yet dares this impudent Iesuite with distinctions and authorities of fathers abused with all his strength wit and learning defend them But to proceed take yet a further view of this monster as Bellarmines fathers and elder brethren haue set him foorth in colours Here remember Cyprians counsell Non videndum quid aliqui ante nos fecerint sed quid ille qui ante omnes est facieÌ„dum mandauit We must not regard what some haue done before vs but what hee who is before all men hath commanded to be done 1. Their greatest care and charge is for choyce and differences of meates and here they make strong lawes to binde consciences to abstaine from flesh-meates their fasting dayes 2. Arguments for differences of meates In all ages the Church had some meates allowed and some disallowed and forbidden of God In paradise the tree of knowledg of good and euill was forbidden Note the leaden arguments of these blind hypocrites before the floud flesh was forbidden vnder Moses diuers kinds of meates are forbidden therefore vnder the Gospell c. See August contra Faust lib. 32. ca. 13. Apostolos praecepisse c. The Apostles commaunded to abstaine from bloud c. Quis iam hoc christianus obseruat What Christian obserues that this day and if some few doe feare to touch such things they are mocked of the rest 3. Against flesh-meate this is not to be eaten because the earth for Adams sinne was accursed but the waters he did not curse because by the * Non maledixit a â—uis quoniam per aquaÌ„ baptismi futura erat remissio peccatorum Duran lib 6. cap. 7. de 4. feria ieiunio Num. 22. Alexander Idem water of baptisme shuld come the remission of sinnes 4. Men are not say they so to regarde in fasting the quantitie as the qualitie of meates forbidden by the Church and therefore it is a greater sinne the fasting day to taste a little morsell of flesh then to deuoure a great deale of fish 5. Manifest excesse in quantitie diminisheth the merit of fast but doth not breake their fast for say they the Church hath not determined how much to take so that we abstaine from flesh 6. Another differing not much in words sayth If any
case for thou delightest to follow them in their manners contrarie to the lawe of God He fell downe worshipped That is he worshipped God the same worde is vsed Gen. 22.5 Venishtacaueh Exod. 20.5 loe Tishtachaueh of Shachak to bow or to be humbled Hee humbled himselfe in great sorrow and lamentation preparing himselfe to worship God c. First here we haue set before vs the wonderfull grace Doctrine faith and patience of this man of God Iobs plagues driue him not from God but cause him to drawe more nere and to cast himselfe downe at Gods feete that he might bee a noble president for all Gods people throughout all generations He hard with great quietnes of minde the first second and third message the fourth greatly humbled him indeed yet so as it caused him not to goe from the Lorde but to draw more neere vnto him according to the Lords charge often Psalm 50.14.15 We see the wicked if they lose but a crum of their great substance what a rage they are in yea some soone broken witted and broken hearted for that this beastly carnall sorrow breeds death of bodie and soule Examples cleere this point Nabal that foolish worldling according to his name 2. Cor. 7.9.10 so was his heart for a handfull of his wealth which he knew not to be lost but in his bad iudgement mispent it is sayd 1. Sam. 25.37 his hart died within him and he was like a stone And Achab could be sicke because he could not vniustly and wrongfully get another mans possession 1. King 21.5 The wicked in extremities ether break heart wit c. or seeke vnlawfull means He lay vpon his bed and turned his face and would eate no bread And in this case the wicked are so disquieted alwaies that they will to witches roundly as did Saul and worship the deuill himselfe for the vaine trash of this life Nabuchadnezzar when his heart was disquieted hee thought best ease was by sorcerers The afflictions of the faithful Dan. 2.2 euen so did Pharaoh also hee sought his inchaunters and the more afflictions the worse was he and the more hardned in his heart Exod. 6.7.8.9.10 chap. * The sunne softens the waxe and hardens the claye Gen. 37.35 2. Sam. 18.33 We must mourne for our deare freinds departed but we must not followe the pagans in mourning for the dead The godly they beare much in their miseries and are bettered by their chastisementes but none comparable vnto Iob for patience The afflictions of the faithfull and how by faith they beare the crosse read Heb. 11. 2. Cor. 11.23.30 2. Mourning for the dead is lawfull but we must not mourne as the Gentiles nor follow their manners in shauings and cuttings of the hayre launcing of the bodie c. for the first wee haue both Christes precept mourne with them that mourne bee of like affection one toward another and the practise of the faithfull in all ages 1. The fathers all mourned for the dead a certaine time and buried them honorablie and carefully in all ages And Iob here in his mourning did as a louing Lorde and master and as a tender hearted father hee shewed his loue to God and man his loue to God in his humiliation worship his loue to his seruaunts and deere children in mourning for the losse of them The stonie harted Stoickes which speake against these affections speake against nature and the God of nature Our Lord Christ in his owne most sacred person giues vs herein a most noble president mourning for Ierusalem Luke 19. and weeping for his good friend Lazarus Ioh. 11. To be short if we be smitten with any of the Lords chastisements if wee mourne not Ieremy sayth flatly wee bee obstinate sinners Thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne For the second poynt 2. The people of God must not follow the ceremonies and practises of the Pagans and Gentiles neither in their mirth nor in their mourning neither must wee exceede in mirth or mourning as they doe For the wicked know no measure in mirth nor haue any hope in mourning 1. Thess 4.13 Iob the holy seruant of God did follow the people of those East parts in their mourning hee did as they did and according to his knowledge in those times We be all very prompt and readie to follow in outwarde life the manners of other men bee they neuer so wicked Neuer was this apish imitatiō of examples more seene in the world then at this day But let vs first heare God speaking of this argument Deut. 14.1 The Gentiles did exceede in mourning Ioseph and his brethren mourne for their father Iacob 40 dayes but the egyptians 70. Gen. 50.2 3. Ye shall not cut your selues nor make you any baldnes betweene your eyes for the dead Leuit. 19.27.28 Ye shall not cut round the sides of your heads neither shalt thou marre the tuffes of thy bearde ye shall not out your flesh for the dead nor make any print of marke vpon you I am the Lord. The Gentiles when they mourned for their dead that they might be seene to mourne first they rent their garments secondly shaued their heads and misfigured their beards and faces thirdly in signe of great sorrow and that they might bee more plentifull in teares How the Gentiles mourned for the dead they cut and launced themselues These ceremonies and rites of the Pagans the holy Ghost in the law forbiddeth lest his people should fashion and misfigure themselues like the Gentiles and so learne also their superstition Examples of these practises we may finde many some in Gods booke The hypocriticall Iewes when they fasted they lookt sowre and did disfigure their faces that they might bee seene and noted of men The priests of Baal crying for helpe against Elias of their false God 1. Kin. 18.27.28 first they are sayd to leape vpon the altar 2. they cry loude 3. they cut themselues as their manner was with kniues and launces till the bloud gushed out vpon them So did Cybels priests wound and launce themselues to shew their zeale and if all that serued not to moue Sathan in this idolatrie they added the fourth ceremonie and they offred in sacrifice their sonnes daughters as sayth the Psalmist vnto diuels These things the Lord forbiddeth his people carefully in his holy lawes Deuter. Iob hauing in his time no such light of God to guide him in these ceremonies followed the Gentiles in parte in that custome of shauing the head but hee thought the launcing and cutting of his flesh no doubt to be against nature and against God and therefore albeit he deeply sorrowed and had as great cause of sorrow as euer had Iew or Gentile in this world yet he abstaineth from this wicked and diuellish practise of the Pagans
was a citie in Edom Ierem. 49.7 Baruc. 3.12 which did beare name of that man and this Eliphaz might bee Lord of it so hee may beare the name of the towne and his fathers also Bildad the Shuhite Of Shua the sonne of Abraham by Ketura his second wife Gen. 25.2 Zophar the Naamathite Some say of Zopho sonne to that Eliphaz Esaus eldest sonne Gen. 36.11 Some say his name is set downe figuratiuely Metathesis of Timna one of the Dukes which came of Esau vers 40. And yet it may bee this man came of a towne called Naamah which afterwards fell by lot to the tribe of Iuda Iosh 15.41 They were agreed together to come That is they came not by chaunce they came purposely with one consent they thought to ioyne their counsel heads hands hearts together to doe him good To mourne with him and to comfort him They came in loue they would ease his sorrow if they could any way beare any part of it and they desired to comfort him by prayer and conference 1. First behold in these three men a singular president for loue and wisedome For loue they were deere friends they mourned and were touched in their hearts for the calamities of their friend they desired to comfort him and mourne with him Their discourses following shew they were men of rare gifts for wisdome and knowledge These men follow Christs counsell faithfully Math. 18.18.19 for godly wisedome they agree together with all the best meanes and counsell they can to communicate vnto him all the signes of their loue So Esay came to Hezekiah to comfort him and admonish and to pray for him 2. King 20.1.12 1. They agree together They know no prayers can preuaile with God without consent of mindes Verely I say vnto you that if two of you shall agree together in earth vpon any thing whatsoeuer they shall desire it shall be giuen them of my father which is in heauen for where two or three are gathered together in my name there am I in the midst of them 2. They mourne with them which mourne Rom. 12.15.16 Reioyce with them that reioyce and weepe with them that weepe be of like affection one towards another 3. They came to comfort his minde with counsell admonition exhortation Comfort the feeble 1. Thes 5.14 minded beare with the weake be patient towards all men Thus they had a good purpose meaning But they so failed afterwards in the manner and forme of consolation and conference that Iob found no greater torment by any calamitie then by their speeches Iob. 16.2 howsoeuer wise and godly yet vndiscreetly and vnaduisedly applied vnto him insomuch that he complaineth against them all Iob. 16.4 Ye pretend a good purpose that ye came to comfort me but miserable comforters are you all They came not we see to mocke him but to comfort him and yet in their contention and heate of disputation against him they gaue him some hard and ironical speeches For he saith I could shake mine head at you meaning I could scorne you as you doe me for my miserie but I will not requite one euill with another Vse 1. When God giueth vs loue towards our poore brethren let vs aske him wisedome that we may know how to relieue and comfort them and when God giueth vs wisedome to know how to doe good let vs pray for loue to moue and stirre vp our affections to doe all the good we can for them 2. It is hard to finde a man of such wisedome and loue that is a right sound Phisition to cure the sores wounds of distressed soules and troubled consciences These men be so rare that as Elihu saith afterward Chap. 33. 23. ye shall hardly find such a messenger such a comforter one among a thousand 3. The world is full at this day of such friends as will agree with you to mirth and feasting but fewe come to the house of mourning or if they come they are vtterly vnable to speake one good word to comfort the heart of the afflicted So farre of their affliction before they came Now of their loue and compassion being present Verse 12. So when they lift vp their eies a farre off they knew him not therefore they lift vp their voices and wept and euery one of them rent his garment and sprinkled dust vpon their heads towards heauen SO when they lift vp their eies a farre off * Many arguments of loue They were told of his miserable state they therefore before they came neere him they look vpon him a far off and know him not he was in such a pickle that hee had lost all forme and fashion more like a dead beast then any liuing man Therefore they lift vp their voices and wept These teares were not counterfeit they did proceed from true loue and sound affection howsoeuer afterwards they were so amazed with the greatnes of the calamitie that they thought him such an abiect and so farre from grace The thought afterwards no word 〈◊〉 be spâ—… vnto him but law and iudgment 2. Signes of great sorrow lamentation as not worthie of any good worde of comforte for they reprooued him sharply because they desired to humble him for they thought him a very hypocrite Euery one of them rent his garment Such was the custome of those times in all strange accidents and calamities as Gen. 37.29 vers 34. supra cap. 1.20 This the hypocrites also did and therefore Ioel cals for a new rending of the heart chap. 2. 13. And sprinkled dust vpon their head That is they humbled themselues acknowledging that they were but dust and ashes as Abraham Gen. 18. and vnworthie to bee aboue the earth so Ioshua and the elders of his time Iosh 7.6 1. Now such as visite the ficke may learne here what affections and loue they must cary with them to the house of mourning if they will doe good First such as meet for this purpose must be of one heart and mind 2. They must bee men knowen or well heard of friends if it may bee 3. They must be wise men and of an vnspotted life 4. They must bee such as both can and will mourne and take to heart the miserie of the afflicted Psal 41.1.5 These men must come prepared and of purpose to comforte him 6. They must make themselues readie vnto prayer and for this cause before the sicke humble themselues carefully that he may ioine with them in prayers vnto God 7. They must iudge wisely of the sicke according to their knowledge of his former life and present afflictions They must be thankfull to God for his patience 8. They must neuer conclude of the fauour of God concerning him by the greatnes or qualitie of his torments Eccles 9.1.2 For no man knoweth loue or hatred of all that is before them all things come alike to all Eccle. 9.1.2 By the euents of this present life it cannot be discerned who is in who is out of Gods fauor These points wee haue noted at large in the treatise of fasting Verse 13. So they sate by him vpon the ground 7. daies and 7. nights and none spake a worde vnto him for they saw that his paine was * Or that his paine was incâ—sed exceedingly exceeding great BEholde here arguments of great sympathie and loue considering his state for Iob infected with a most venemous and pestilenciall plague his sent lothsomnes was intolerable and yet they sit on the ground 7. daies c. by him But the meaning is not that they neuer departed froÌ„ that place 7. daies and 7. nightes nor that they fasted so long But that they spent the greatest part of 7. daies and 7. nightes sitting and mourning in silence by him And none spake a word vnto him They came to comforte him by speech and prayer but now they stand so amazed as that they cannot speake a word to him but no doubt speake much to God in their hearts For they saw that his paine was exceeding great or did increase exceedingly They kept silence for a time not only for the strangenes of the euill but also to see if his paine would any thing decrease that so hee might the better attend to their words but all this time of silence they shewed great signes of loue one cause therefore of their silence was they waited for oportunitie and time to speake and herein they did well Prou. 25.11 For a worde spoken in time or a word spoken in his place is like apples of gold with pictures of siluer c. Another cause was they were of a doubtful iudgement concerning him they thought verily God had forsaken him set marks of his anger vpon him Therfore they doubted how what to speak as after appeareth by their long speeches and conference with him 1. Learne here what wisedome is required in them which would comfort afflicted consciences They must not onely shew signes of 〈◊〉 they must be also very circumspect and prudent as in wordes so in gestures when they come to the sicke They must not exceede in mourning and lamentation they must not bee so amazed as these good friendes were because of straunge afflictions for what will this effect in Iobs heart but astonishment griefe and sorrowe and desperation if God helpe not speedily as here we see They should rather after a time haue reioiced with praising God for his faith and patience This now argueth in them great want of iudgement and no maruell though Iob complayned afterwards Miserable comforters are you all 2. Lastly note how Sathan deales with Iob in this sicknes we see he smites him not all at once but rackes him againe by degrees to see what he can wring out of Iob for it is sayd that his paine torment did still increase 7. daies and 7. nightes And besides this racke in his bodie the silence and gesture of his friends did so torment his mind that at the last he cries out in that bitter maner we see ca. 3. like a man in frensie which through some grieuous sicknes hath lost his wittes FINIS