for distinction sake the miraculous fast and of this wee haue three speciall examples set downe not for imitation but for instruction and confirmation of our faith The first is of Moses hee fasted 40. dayes and 40. nights M. I. Calu. vt legem tanquā è coelo afferret Com. in Exod. 34.28 to teach that rebellious people that his heauenly prophecies and diuine sermons came from God immediatly Exod. 34.28 The second is of Elias 1. King 19.8 he fasted also 40. dayes and nights as a second Moses to seale vnto the Church of God his prophecies and to conuert that idolatrous people vnto the true faith of Christ againe The third example is of Christ who for the same end and purpose as they did fasted so many dayes and nights to testifie to all the world that his holy Gospell was of like authoritie and came from the same spirite Matth. 4.2 And here it is to bee noted that these three Moses Elias and Iesus Christ fasted but once this miraculous fast in all their dayes on earth Mad therefore are they which for imitation of thē prescribe command and binde consciences to doe the like yearely But of this abuse hereafter 6. The sixt kinde of fasting is that which is most commended by Gods spirite in the practise of the faithfull throughout the whole Scriptures this for distinctiō sake againe The religious fast we may call a religious fast and this is the onely fast our Lord and Sauiour commendeth in our text and therefore we haue endeuoured to describe it in this manner following according to the holie Scriptures The true description of a religious fast A religious fast is an abstinence more then ordinarie not only from all meates and drinkes but also from all other things which may cherish the bodie so farre as nature will giue leaue and ciuill honestie for one whole day at the least proceeding from a true faith and a cheerfull willing minde principally to testifie our repentance and to worke in vs a greater humiliation that our prayers may be more effectuall and better preuaile with God to obtaine such blessings as concerne our owne wants priuatly For so the poet warneth breuis esse labor◠obscurus fi◠and the publique state of the Church and people of God I would not be shortlest I should be obscure for that I only desire to instruct and teach the ignorant the trueth of this doctrine according to the Scriptures The confirmation of this description followeth 1. An abstinence from all meates So much doth the word signifie in Hebrue Greeke and Latine as all good writers testifie For the Hebrue word Tsome signifieth to afflict and appaire the bodie with abstinence from all meates and drinkes c. as appeareth Ionas 3.7 Let neither man nor beast taste any thing neither feed nor drink water The same sayth Dauid in his fast for Abner So doe God to me and more also if I taste bread or ought els till the sunne be downe 2. Sam. 3.35 The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to liue sparingly and sober onely but to taste nothing at all And as for the Latin ieiunium Marc. Cic. lib. 7 epist 27. the best Orator saith the very same of it that himselfe being sicke of a bloudie fluxe he was ieiunus fasting so as sayth hee J tasted not so much as water 2. From all other things which may cherish the bodie So generally bee Dauids words We must abstaine sayth one Quantum natura ferre sustinere potest quantumque ad excitādos facit non extinguendos animi sensus Eccle. 22.6 if I taste bread or ought els 2. Sam. 3.35 They were commaunded also to put away their best rayment Exod. 33.5.6 Againe they were to abstaine from the marriage bed Ioel. 2.16 1. Cor. 7.5 and from all mirth and musicke Dan. 6.18 recreations delights and pleasures and from all ioy of temporall delights sayth Augustine quaest Euang. lib. 2. cap. 18. and to giue themselues to mourning weeping and heauines for their sinnes c. Nehem. 1. vers 4. J sate downe J wept I mourned certaine daies I fasted I prayed And for this cause also they had their sackcloth and ashes to signifie that they were not worthie of any attyre and that they were but ashes This also was ment by rending their coates But now Christ in our text sayth that we may fast wanting both sackcloth and ashes yea euen when wee haue washed and perfumed our selues sweetly for the Lord regards not the outward ceremonies but will haue vs cheerefully to worship him and to reioyce euen in mourning to rend our hearts that wee may see our corruptions and abhorre them and ourselues for the huge masse of sinne which lieth hid within vs Iob. 42. vers 6. 3. For one whole day This sayth Dauid in the place before cited 2. Sam. 3.35 So doe God to me and more also if I taste bread or ought els till the sunne be downe So Saul 1. Sam. 14.24 So the children of Israel when they went to battell against the Beniamites they went twise foorth against them to their great losse the first time they lost 22000. men Iudg. 20.21 the second time 18000. men ver 25. but the third time it is sayd all the children of Israel went vp and al the people came also vnto the house of God and wept and sate there before the Lord and fasted that day vnto the euening vers 26. and the next day preuailed against their enemies vers 35.48 So for Saul Ionathan c. they wept and fasted vntill the euening So Cornelius desirous to receiue that foode which was better to him as Iob sayth chap. 23.12 then his ordinarie foode he fasted also vntill the 9. houre of the day Act. 10. 30. The 9. houre of the day that is about the euening saith Epiphanius Chemit exam Trid. Con. tom 4. de ieiunio And when at euen sayth Chemnitius they came to eate they neither made choyce of delicate fish or fruites neither did they fill themselues with wines or strong drinkes or fare daintily as Daniel sayth no pleasant bread flesh or wine but they fed vpon such poore things as came next to hand they fed euer as the Psalmist sayth vpon the bread of teares Psalm 80.5 and mingled their drinke with weeping Psalm 102. bread of aduersitie and water of affliction Es 30.20 1. King 22.27 that is a poore portion of bread and water So Iudith all her widowhood excepting the Sabboths for to dine and fast are set as opposite with August epist 86. And so Anna Luk. 2. they had no dinner at all but a light supper when they fasted for the diet of fasting must bee contrary to feasting which is permitted sometimes the faithfull Nehem. 8.10 Go and eate of the fat and drink of the sweet In your seasting remember the poore send part for them for whom none is prepared 4. At the least This is added
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
onely Ans No First they weepe for that by their sins they haue dishonored and displeased God Secondly they mourne also to consider the euils which are imminent and readie to fall vpon their enemies Psal 35. vers 13.14 For this cause Dauid he fasted wept and prayed for Saul when that tyrant sought euery day to kill him Thirdly they weep for the Church of God when Gods people are afflicted These bee causes of the teares of the faithfull But such as weepe onely because of their owne plagues Teares of hypocrites they are no better then dogges for they will crye when they bee beaten and the diuels also will rore when they must goe to hell as we heare in the Gospell 2. Quest What affections and causes moue teares Ans First sorrow and griefe of mind as in Ezras time because the temple reedified was not comparable to the first many in great griefe wept with a lowde voyce Ezra 3.12 Secondly great ioy of heart example for this cause we finde in Ioseph who was filled with exceeding ioy when he saw his brother Beniamin and this affection caused him to shed teares exceedingly Ioseph made baste for his affection was inflamed towards his brother and sought where to weepe and entred into his chamber and wept there Gen. 43.30 Thirdly a vehement anger being a mixt affection of ioy and griefe causeth teares for this euill affection doth reioyce in reuenge and will otherwhiles breake foorth into teares for very griefe of minde when it cannot reuenge Fourthly Compassion and mercie draw teares from the godlyfull often because of their sympathie and griefe they haue in the miseries of their brethren Ioh. 11. verse 34.35 Fiftly all our earnest and vehement desires may prouoke and draw teares from vs. Vers 13. Rent therefore your hearts and not your clothes and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes that he may repent him of this euill THE first part of this verse dooth yet more plainly expresse what vnfained humiliation conuersion God requireth at their hands the latter part containeth notable arguments from the Lords free goodnes and mercie to moue them to attend carefully vnto the former exhortation Secondly the Lord promiseth to change his minde from their affliction if they be changed Rent your harts c. That is Sense do not as the people of the East coūtries rend their clothes in signe of sorow c. Iob 1.20 Matth. 26.65 but rent your hearts Let your hearts bee broken and contrite sorrow ye and lament and this doe so as your hearts may testifie with you that you bee sicke for sinne and agrieued in your hearts for that you haue grieued the almightie God and his holy spirite Ephes 4.30 For he is gracious and mercifull slow to anger and of great kindnes That is the Lord is indeede such a God as he hath long since described and declared himselfe to bee vnto his holy seruant Moses when hee desired to see his glorie and to know his maiestie he proclaimed made knowne himselfe first in these words Exo. 34.6 7 8. I will shew mercie to whom I will shew mercie and I will haue compassion on whom I will haue compassion And againe in these words The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and trueth reseruing mercie vnto thousands for giuing iniquitie and transgression and sinne c. God is first Chanun gracious that is one that giueth great gifts freely Secondly Rachun one that like a father hath bowels of mercie Thirdly Erek apajim one that is long winded very patient not soone offended Fourthly Rah chesed very bountifull or beneficiall That he may repent of this euill That is the Lord himselfe will not afflict you with warres other iudgements as he hath threatned if you * Al this is spoken to our capacitie comfort God is sayd in Scripture neuer to change alter or to repent of any decree his decrees are immutable Rom. 11.6 repent vnfainedly but he will embrace you as a father in his armes of mercie For as a father hath compassion on his children so hath the Lord compassion on them that feare him Psal 103. vers 13. This verse teacheth vs First that true repentance is no light change of minde opinion or iudgement onely no sayth the holy Prophet it must haue a deeper impression in the heart The heart must feele it and finde it as well as the minde and reason see it and knowe it for the heart must be rent and sicke that herein also wee may be * Rom 8.29 but when he is said to repent the meaning is that he changeth his menacings into blessings when his people are changed 1. Sam. 15.35 compare verse 11.29 c. conformed vnto the image of our Lorde and Sauiour Iesus Christ For his heart also was rent Ioh. 19.34 Neuer trust to any outward action if thou feelest no inward griefe nor change of minde 2. The way to conuert soules vnto God in miserie is by preaching the glad tidinges of Gods mercies in Iesus Christ Speake to men afflicted of iustice and iudgemēts the more they despaire and runne from God Psal 130.4 Mercie is with thee that thou maiest bee feared Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice vnto God Christ and Iohn began their Sermons of repentance with this argument Matth. 3.2 Repent for the kingdome of God is at hand 3. The inspeakeable loue and mercie of our heauenly father is here taught vs where he is sayd to repent when we repent There can bee no greater argument either to testifie his loue or to moue our affection Is not he a most gracious and blessed God that when wee poore forlome sinners repent and are grieued for displeasing him he repents also is agrieued that he hath beaten vs And is not that God full of bowels of mercie that when werepent leaue off to sinne he repents also and will cease to afflict vs We can no sooner mourne but he mournes Gods repentance and ours compared no sooner bee affected towards him but hee also is affected towards vs. Nay he affects vs before wee affect him and his affection is cause of our affection and his repentance cause of our repentance and our repentance but a signe of Gods repentance This the Prophet Ieremie also assureth vs that God is full of * A tender harted father can mourne and weepe euen when he beateth his children Ier. Lam. 3.32.33 ex animo heauines euen when he dooth chasten his people chap. 3.32 Though he send affiction yet will he haue compassion according to the multitude of his mercies for he doth not punish willingly So then wee see here a most comfortable doctrine that if we be truly humbled the Lord thē assuredly is minded to shew mercie for he first softeneth
2. The place in like manner must be appointed in Sion c. 3. The assemblie must bee sanctified that so they may come prepared vnto this holy worship of God 4. This assemblie must be a solemne assemblie wholly bent to consecrate this day in humiliation and prayers vnto God Sense Sound the trumpet That is by the sounding of a trumpet warne the people that they prepare themselues vnto a generall fast c. Concerning this instrument the diuerse tunes and measures which were to be obserued in warres and peace to call and to dismisse the congregation reade Num. 10. vers 1 2 3 4 5 6. Where we may learne vers 8. First that this was the priests office to sound the trumpet least the people should bee assembled rashly without good cause or vnaduisedly without iudgement Secondly that the trumpets did serue for three speciall vses first The diuerse vses of trumpets to call the people or the heads of the people to the publike assemblies secondly to prepare and to warne them to bee ready for the warres thirdly to publish their feastes and their solemne times for sacrifice Thirdly if the captaines or chiefe heads onely assembled they sounded the trumpet but once onely verse 4. if the people assembled they doubled the sound verse 3. But for the warres they sound * Or broken sounde The diuersitie of sounds in the trumpets alarums verse 5. Whereby is meant a more vehement and broken sound which is drawne long and continued some space of time Among other great signes soundes that were heard on Sinai when GOD himselfe spake in that most strange manner the wordes of the holy lawe there was heard to call the people The sound of a trumpet exceeding loude Againe about the middest of September they had a feast wherein was great ioye by sounding of trumpets to signifie their new yeare to be at hand for then began their annus ciuilis for buying and selling for freedome and bondage and then came in the tenth of that moneth their feast of Kippurim of reconciliation c. And as the Lord commanded the holy priests to sound the trumpets so must they also and the Prophets bee the Lords trumpeters to call vpon and to informe the princes of all causes and occasions of sounding the same So the religious magistrates sent forth their edicts into all partes of the kingdome for the sounding of the trumpet for such solemne assemblies as often as occasion required This we see in the good King Iehosaphat He feared God and set himself to seeke the Lord proclaymed a fast throughout all Iudah that is he caused a fast to be proclaymed So Ezra that holy priest and gouernour of Gods people I proclaymed a fast that we might humble our selues before our God and seeke of him a right way for vs and our children and all our substance So generall fasts were euer appoynted either immediatly of God See Pet. Martir de ieiunio class 3. cap. 10. sect 9. and Magd. hist cent 4. cap. 6. as ordinarilie by his lawe Leuit. 23. Extraordinarily by some prophet as here in Ioel wee see or mediatly by men with consent and assent of the godly princes priestes magistrates and rulers of the people 2. Chron. 20.3 Hester 4.16 Ezra 8.21 1. Sam. 7.5.6 vnder the law of the Apostles Bishops Pastors and church gouernours vnder the gospell Act. 13.2 and 14.23 See Ambros de ieiunio quid drages serm 25. 40. * Tertul. contr phisicos Gregor in orat de pauperibus amandis Anno. 1563. in the great pestilence Archbishop Matth. Parker Tertullian saith the godly Bishops did in time of calamitie Publica vniuersae plebi ieiunia indicere Call all the people to generall fasts And so the christian princes also in the ages following as our dread soueraigne Ladie Queene Elizabeth hath done in the fift yeare of her most happie raigne August 1. with great care commanding the reuerend father the Archbishop of Canturburie then being to publish a generall fast in all her Kingdome The magistrates are Gods vicegerents watchmen as well as the Lords ministers and by this general name the Prophets euer vnderstand as well the one as the other When a common watchman saith Ezechiel is set in any part of the land to espie the enemies if hee giue warning by a trumpet when they come he shall bee free but if hee doe not hee shall dye for it how much more the Lordes watchmen in regard of mens soules and saluation Ez. 33.2.3.4 Esay 58.1 Deut. 28.47 Esay 57.10.11 Wherefore generall fastes were published should sound the trumpet when neede is that Gods people might with all expedition and ioyfulnes prepare themselues to meete the Lorde before his great and fearefull wrath were kindled The vse of all this briefely is this that the faithfull might come aduisedly and well prepared to this publike humiliation and that all cities and townes in the land might at one time as it were with one voyce send forth stronge and effectuall cries into the eares of the Lord that so the great fire of his wrath with the teares oâ— his children may be quenched 2. The place is Sion THe meaning here is not that all the Iewes in the land should at all generall feastes and fastes meete all in Ierusalem as they were wont to doe in the three great feasts three times in the yeare but that this generall fast should first be proclaymed in Sion that is in Ierusalem and in all the cities and townes boroughes and hamlets in the land Throughout all their dwellings for so the law commaunded Leuit. 23.31 And so Iehosaphat his people obeyed they proclaymed a fast through out all Judah that is 2. Chro. 20.3 in all cities and townes small and great in all the kingdome of Iudah The Iewes came as they were commaunded ordinarilie three times in the yeare from all quarters and partes of that kingdome first to the resting place of the Arke before the building of the temple as in Shiloh where some thinke it was 343 yeares some say 300. and else where the Lord sent it This solemne meeting to the arke and afterwards to that famous temple of Ierusalem is commanded Exod. 23.14.17 1. Easter 2. Pentecost 3. Tabernacles These three times in the yeare shall all the men children appeare before the Lorde Iehouah Deut. 12.5 Ye shall seeke the place which the Lorde your God shall choose out of all tribes to put his name there and thither you shall come This commandement all the Iewes obeyed and such as feared God came most ioyfullie albeit from farre and were wearied and fainted often by the way Psalm 84.7 They goe from strength to strength till euery one appeare before God in Sion Question Wherefore did the Lorde thus inioyne the olde Church to assemble so generally from all partes of the land to Ierusalem and what vse was there of their meeting there three times in the yeare Answer The
the holy scriptures the causes of generall fastes that so the superiors may bee alwaies readie to call and commaunde and the inferiors to obey and prepare themselues for this holy exercise First Gods people assembled alwaies humbly to this exercise to preuent some heauie iudgements ready to fall vpon them and to consume them a notable example for this we haue in Iehosaphat 2. Chro. 20 2 3. First hee is informed that the Moabites Ammonites are ready bent to bring warres vpon him Hereupon hee is resolued in minde first to seeke humbly for helpe at Gods hand and therefore hee proclaymeth a solemne fast throughout all the cities of Iudah And in this fast the King in his owne person prayed earnestly before all the people This done a speciall prophet stands vp to teach and to comfort the people promising them a most strange deliuerance as a good blessing from the Lord for their humiliation before him the congregation was then dismissed with thankesgiuing And the euent followed according to Gods promise for their enemies were all destroyed and then the people praised God so exceeding ioyfully in one place that it had euer after the name of the valley of Beracha Ioel. 3.2 that is of thankesgiuing and Ioel he calles it the valley of Iehosaphat This was the cause also of Hesters fast and her people and God gaue them a blessed deliuerance which they desired to make memorable throughout all ages by their feast of Purim Hester 4.16 ca 9 21.22.28 which Hester Mordecai commanded and confirmed by a statute and a law to all posteritie for this purpose The second cause of a general fast to remoue from vs some present calamitie Iosh 7.6 Iudg. 20.20.23 26. Secondly the people of God were assembled in their congregations not onely before afflictions came but also when they were come alreadie as warres famine pestilence wherein Gods heauie hand was seene to consume and to destroy his people This cause moued that good seruant of the Lord Iosua to assemble the people to a generall fast for when hee saw Gods wrath kindled against them when they began to fall and to waxe faint hearted before the Cananites it is sayd that hee and the elders of Israel cried and mourned and humbled themselues vntill the euening The like fast wee haue when the Israelites sought to auenge the villainie done to the Leuite whereupon came the bloodie warres between all Israel and the children of Beniamin for then the stronger side fell twise before the weaker because of their pride then they humbled themselues and fasted So the third time they destroyed of the Beniamites so many that they feared a whole tribe should euer after be wanting in Israel This is taught in one * Ex decreto Liberij A Bishop which liued in constantins time cum intemperies aëris aut fames aut pestis aut bellum praecesserit tunc conuenire vt uâ—unium indicatur vt ira Dei mitigetur The 3. cause of a general fast is gods threatnings for some general or speciall sins raining in the land decree of Liberius in distemperature of weather warres famine pestilenee let a fast be proclaymed that Gods wrath may be pacified and to this ende saith Tertullian for the Church Ad Scapulam quando non geniculationibus ieiunaâ—tonibus nostris siccitates etiam sunt depulsae What drought was there which our prayers and fastings haue not driuen away The third cause of a generall fast was Gods threatning denounced by some of his Prophets for some generall or speciall sinnes raigning in the land This cause moued the Niniuites to fast when * This Prophet was of greate name in the church land of the Iewes his diuine predictions found true therefore these pagans being so neare neighbours they feared reuerenced him as they did Elias and Elisha in Damascus 2. King 8.7 2. Kin. 14.25 The 4. cause of a general fast is when the magistrates ministers finde some speciall euils and sinnes to raigne in the church that they may crye pray for gods assistance to remoue them Si qui in ecclesia in grauiora sint prolapsi flagitia Bucer de regno Christi lib. 1. cap. 12. Deut. 7.3 Ezra 9. ver 1.3.4 Ionas cryed vnto them that for their sinnes After fortie dayes they should be destroyed This vnpleasant newes comming to the Kings eares hee proclaymed a fast he humbled himselfe in sackecloth and sitting in the dust hee straitely commaunded reformation of manners in all estates And the King yet addeth to humble themselues the more that the brute beasts should want their nourishment to signifie that they feared Gods iudgements to fall also vpon the creatures which serued them in all their sinnes The fourth cause which ought to moue the religious magistrates and holy ministers to proclayme a generall fast is if they see finde and can well discerne that some speciall iniquitie or iniquities call for Gods heauie iudgements and hinder the Lords blessings in the land A notable president for this is that which the holy priest Ezra and the noble gouernour Nehemias haue left vs in their bookes for the instruction of Gods people throughout all ages for when as the Lordes house did not so prosper as good Zorobabel and the holy Prophets Haggai and Zacharie desired These worthie watchmen of the Lordes house soone discerned what euills prouoked Gods wrath against his people For whereas the Lord had giuen in charge vnto his people that they should not ioyne mariages with pagans and infidels yet they a great number Euen of the Priestes and Leuites and the rulers and Princes had married with the Cananites the Hittites the Perezites the Iebusites the Ammonites the Moabites the Aegyptians and the Amorites Which thing when Ezra vnderstoode he mourned greatly And all that feared the wordes of the God of Israel assembled vnto him So they fasted and mourned and confessed their sinnes And so prouided that the people forsooke their strange wiues the couenant was renewed betweene God and his people Note Nehe. 8. 9. Verse 1. cap. 10. ver 28 29.30.31.32 The fift cause of generall fasting is the calamitie of neighbour churches Act. 13. vers 2. they bound themselues also by an oath and a curse to receiue it keepe it and to walke vprightly in obedience thereunto We learne also a fift cause of this generall humiliation to be the calamitie or miserie of our brethren neighbour Churches being either exercised vnder the crosse or afflicted by warres famine or pestilence It seemeth vnto me that some such like cause moued those holy Prophets and teachers to assemble that noble congregation at Antioch where the christians prospered best and did first openly professe the name of Christ to this generall fasting we speake of for it is most like by that which followeth in the same holy storie that they laboured mightely in fasting supplication and prayer both generally for the people of God dispersed among
second reason is this The kingdome of Christ is spirituall Ver. 22. and doth not consist in things which perish but meates and drinkes doe perish with the vsing Therefore his kingdome his worship and seruice doth not consist in these things The third argument Wee must place no religion nor worship of God in obseruation of mens traditions nor in will-worship but these be meere vaine traditions sowne by Sathan in the braines and minds of men Therefore auoyd them Obiect But these men which teach and practise this fasting abstinence are wise iust holy deuout religious men not sparing their owne flesh for the mortification of their corruptions for pleasing of God c. Ver. 23. Ans First they haue but a shew of wisedome and but a shadow of the sound knowledge of God Secondly their worshippe is but a will-worship which God abhorres Thirdly God regardes not this beating of the flesh no nor the cutting or launcing of it 1. King 18. 1. Thes 4.4 as wizards doe but willeth vs to keepe our vessels in holines and honour and to humble the soule the minde the heart and spirit before him in a sound knowledge of his word and will in faith and repentance c. Wee see then the Apostle here speaketh against traditions of men concerning differences of meates for euen in those dayes the diuell indeuoured to thrust into the Church certaine decrees concerning meates and fasting vnder pretence and colour of humilitie iustice wisdome great holines and deuotion 1. Vnder colour of wisdome and holines c. they decreed to keepe certaine set fasts on certaine daies appoynted 2. This fast consisted in abstinence from certaine meates which they commaunded no man should eate taste c. 3. They accounted this fast a speciall worke to serue and please God being yet but their own will-worship neuer prescribed of God 4. They taught men to hold it a matter of great holines to defraud the bodie of the honour and refreshing due thereunto The superstitiō of the 1.2 and 3. age came from one spirit of error and differ little but that in corruption the 2. doth exceede the first the 3. farre surpasse them both So then these words serue to admonish vs against the superstitious fasts of all ages albeit this Scripture was written principally against the Pharisees and Essees blind aduersaries to the trueth and the pure worship of God in the dayes of the Apostles The abuse of fasting in the dayes of the Prophets THe opinions which depraue and corrupt all this exercise and depriue vs of all good by it 1. Opus operatū 2. 3. 4. 5. 6. are these and the like to esteeme highly of the worke done 2. to account it a worke meritorious a speciall worship acceptable vnto God a cause of righteousnes a cause of pardon of sinnes a satisfaction for the quicke and the dead We may not doubt but some of these opinions infected the false worshippers hypocrites and vnbeleeuers of all ages The 1. generation of hypocrites Gen. 4. Cain thought his sacrifice and seruice as worthie of acceptation as Abels scornfull Ishmael as good as religious Isaacks prophane Esaus as holy Iacobs For vnbeleeuers are so blind But ther is no accesse to God nor pleasing of him in anie worke without faith in Christ Heb. 11.6 that they iudge the worke to be accepted for the very workes sake Therefore can they dreame of no iustice but of that of workes or of a mixt kind of iustice lately inuented in the dayes of Antichrist as hereafter shall appeare That age of the Prophets was corrupted not a little with this leauen of superstition as may appeare by the often complaints and cryes of the Prophets Superstitious fasts in this time Esay 58. The Lord commandeth Esay to cry aloude against the superstitious fasts of his time and so hee doth leauing to all posterities a record of the same First he sayth vnto them that they haue a shew of wisedome as the Apostle speaketh and of deuotion for they seeme to seeke God early They seeme to be righteous and to do righteously They seeme to draw neere to God as desirous to learne his lawes but they renounce his statutes vers 2. Secondly he accuseth them of flat superstition by testimonie of their owne words Wherefore haue wee fasted and thou seest it not Here appeares the sowre leauen of that opinion that fasting was an acceptable work and might alone commend a man with God vers 3. Thirdly that they thought this worke meritorious For thus spake the blind people Wee haue punished our selues meaning with abstinence and thou regardest it not we receiue no good by it These words very fitly agree with that the Apostle speaketh Coloss 2.23 They spare not the body neither haue they it in any estimation because they deeme fasting to be a matter of great deuotion and a work greatly pleasing vnto God Fourthly he addeth by the way of answer to these blind hypocrites that albeit they hang downe the head like a bull rush shaken with a tempest a whole day at the least yet so long as they bee emptie of grace and goodnes faith and repentance iustice and mercie and care o◠the Sabboths their fasting and emptines can nothing please God The Prophet Zachary briefly noteth the same opinions and corruptions of fasting in his time chap. 7. and 8. Zach. 7.3 8. The Iewes then had their solemne set fasts certaine dayes and moneths of the yeare the fast of the fourth moneth the fast of the fift moneth the fast of the seuenth moneth and the fast of the tenth moneth The occasion of these fasts First the miserie of the Iewes began when Ierusalem was first besieged by the King of Babylon in the 9. yeare of Zedekiah the tenth moneth the tenth day of the moneth Iere. 52.4.5 For this cause a generall fast was kept in all the land this day and moneth Their second calamitie was in the 11. yeare of Zedekiah in the fourth moneth the ninth day of the moneth for the famine was then sore in the citie the citie broken vp the King taken c. Ier. 52.6.12 This was the occasion of the fast of the fourth moneth Their third calamitie and miserie was in the 5. moneth the tenth day of the moneth the miserable desolatiō and destruction of the temple kings palace and the citie the Babylonians consumed and defaced all their best buildings and palaces with fire The house of the Lord the kings house and al the great houses burnt he with fire Iere. 52.13 This was the cause of the third generall fast of the 5. moneth The fourth and last calamitie the Scriptures haue recorded was the bloudie conspiracie and death of Gedaliah a good man whom the King of Babylon had left as chiefe gouernour and ouerseer of all the Iewes which were left in Iewry 2. Kin. 25.22 to dresse the vines and to till the land Iere. 52.15 for
Ishmael one of the kings seed hauing escaped the Babylonians in great indignation enuie malice and pride of heart with certaine princes conspired his death and slew him with many Iewes the same time 2. King 25.25 Iere. 41.1 This euill was committed the 7. moneth Iere. 41. vers 1. 2. King 25. vers 25. And for this cause al the Iewes then fasted mourned in like manner These fasts then of the 4.5.7 and 10. moneths had good beginnings and were kept for good causes to auoyd present calamities and to preuent by prayer the like future mischiefes Now then it followeth that we consider how these became superstitious and vaine Superstitious fasts in Zachacarias time 1 fast acceptable for the worke sake First they thought the very worke of fasting to bee a seruice very acceptable vnto God and therefore they continued these fasts al the daies of their captiuitie in those foure moneths yearely till 70. yeares were expired Zachary 7.5 * Ne existimes inediaÌ„ ad vesperaÌ„ vsque ad salutem nobis sufficere naÌ„ notum est quod peruersis Iudaeis dicit dominus Zach 7. Chryso hom 3. in gen Binding consciences to set fasts yet Bellar the sophisticall Iesuit saith the holy Ghost here commendeth the Iewes for these fasts Tom. 3. page 1412. 3. The Iewes thought their set fasts a speciall part of Gods worship 4. Will worship 2. Thes 2.11.12.1 Tim. 2.1.2 Secondly they binde mens consciences by lawes and decrees to doe this otherwise that obseruation would haue dyed before 70. yeares had past Thirdly when they returned from the captiuitie some more wise and religious reiected these fasts some more superstitious then wise would retaine them still as a speciall part of Gods worship therefore the resolution of this doubt is demaunded of the priests and prophets Should I weep in the fift moneth c. and separate my selfe as I haue done these many yeares Fourthly the Lord answereth by his prophet Zachary that their fasts were not according to his will they were but a part of their owne will-worship Did ye fast vnto me vers 5. or doe I approue it Fiftly hee warneth them to giue diligent heede to his holy word spoken and written by his prophets and so to learne not to abuse fasting in a counterfeit and fained deuotion chap. 7. vers 5. Sixtly he teacheth them to know the times and that now seeing God hath giuen them such a happie deliuerance it is a time to feast and not to fast a time to offer vp vnto God the sacrifice of praise and thanksgiuing in ioye and gladnesse chap 8. vers 19. Seuenthly and lastly he warneth them againe to auoyd superstition errors and all false worship that they loue the trueth of God and endeuour to liue in godly peace and honestie And thus farre of the abuse of fasting in the first age the second generation followeth The abuse of fasting in the daies of Christ or the second generation of hypocrites IN the next age which followed from the Prophets to Christ superstition so grew and preuailed The prince of darkenes did then sowe the seed of superstition that when Christ came this exercise of fasting was not onely peruerted but also the whole worship of God in a manner euerted For this second generation did farre exceede the former ages in all superstition and this shall sufficiently appeare if wee conferre with the Scriptures but two Iewish writers Philo and Ioseph 1 Binding consciences to set fasts Luk. 18.14 both Iewes of the best name and credit First then the Scriptures they speake much of the pride ambition and hypocrisie of the Pharisees for these blind guides bound consciences to the traditions of men and taught openly and professed the doctrine of merits commaunding set fasts the second and fift day of the weeke as a special worship and seruice of God When they fasted Christ sayth they looked sowre 2. Pharisaicall pryde in fasting Math. 6.16.17.18 3. Traditions of men Math. 15.6.9 9. cap. 14.4 Fasting meritorious 5. A speciall worshipe 6 Cause of iustification of pardon of sins 7. Binding consciences 8. Legall differences of meats commanded that it might appeare vnto men that they fasted this was pride and hypocrisie Againe when they fasted they disfigured their faces to be seene and knowne of men that they were very regular and precise obseruers of all the rites ceremonies and traditions of their fathers concerning fasting And againe these blind guides count this worke a principall part of Gods worship and seruice greatly accepted and desired of God Luk. 18.11 O God I thanke thee that I am not as other men are c. J fast twise in the weeke a cause of pardon of sinnes and iustification for it is added that the Publican went to his house iustified and not the Pharisie for all his fasting This superstitious generation continued disquieting the Church in the dayes of the Apostles binding â—onsciences to the legal ceremonies concerning meates as appeareth by Pauls disputations of this argument often Rom. 14. Acts 15.29 Titus 1.15.16 1. Cor. 10.25 But to thrust out of the Church doore these opinions concerning meates hee teacheth and warneth the Corinths and all men in these words Whatsoeuer is sold in the shambles eate and aske no question for conscience sake ver 27. Againe Whatsoeuer is set before you eate and aske no question for conscience sake Rhemist Annotat. Obiect But the Baptist kept his fasting daies and his disciples followed him in like manner Ans First it is not sayd Matth. 9.14 that Iohn himselfe fasted as the Phrisees did but some of Iohns hearers so fasted Secondly Christ giues the Pharisees and disciples of Iohn no countenance nor signe of like of their set fasts but rather of dislike Thirdly Iohn did vse an austere and strict kind of life and diet wherein hee was very abstinent continually Matth. 3.4 Fourthly Christ followeth not Iohns austeritie least any should ascribe any holines or religion to these things therefore these superstitious enemies blasphemed often calling him a glutton a drunkard a pot companion c. The Iewes had yet in those dayes a more insolent and blinde generation of sectaries which for their great holines Math. 9.11 a Philo. To. 2. page 1181. This Philo liued much about the Apostles time and wrote many bookes a man very learned eloquent Euseb lib. 2. cap. 16.17 Liber impres Basil Anno 1558. Coll. 2. were called Essaei as writeth Philo the Iew in his treatise De vita contemplat Siue supplicum virtutibus These men would as farre surpasse all the Iewes in deuotion and holines as the Carthusian Monkes all the popish sects of their time They kept very strictly certaine decrees of their owne inuention concerning meates and fasting vnder pretense of great wisedome humilitie holines and deuotion Secondly their fast consisted in abstinence from certaine meats which they forbad any to eate taste or handle Thirdly this fast they accounted a special
cause we see Iob vers 21. he accounts his children Gods great gifts aswell as all his substance God hath giuen God hath taken away c. Iacob likewise is of the same iudgement Am I a God sayth he that I can giue children Herein did the Lord blesse Iob wonderfully that he gaue him religious children and wealth Children without religious parents doe most commonly miscarrie daungerously Religious parents hauing children without wealth haue many cares and griefes in this present life as the Apostle speaketh 1. Cor. 7. Lastly rich parents and euill nurtured children breed and bring vp beasts to deuoure their substance Doctrine 1. Here learne how Sathan can turne our best external blessings into bane for vs if God permit He robbed Iob of all his children in one instant thereby purposing his vtter ouerthrow and confusion And thus can he make our best commodities speciall meanes for our destruction if the Lord doe not graciously and mightily sustaine vs. 2. The inward graces and gifts of Gods spirit haue the first place of commendation Children the fruite of the wombe the second the third and last place all other blessings of this present life Let not thy principall ioy bee in wife or children houses or lands for all these can Sathan take from thee if God permit but reioyce in Iesus Christ Galath 6.14.15 and that thy name is written in heauen Luk. 10. vers 20. and in the testimonie of a good conscience 2. Cor. 1.12 Vers 3. His * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued substance also was 7000. sheepe and 3000. camels and 500. yoke of oxen and 500. she asses and his * Heb. or cattel or possession Heb. or husbandrie or reuenues What life the ancient patriarches liued familie was very great so that this man was the greatest of all the men in the East THe substance of the old fathers did for the most part consist of sheepe and such like beasts as here are mentioned And the greatest Nobles then were content with a graziers and shepheards life Iacob and his sonnes whē they came before Pharaoh being asked what their trade and manner of liuing was they answered Gen. 47.3 Thy seruants are shepheards both we and our fathers Such indeed were Abraham Lot and Isaac as the storie teacheth vs Gen. 13.2 Gen. 26.14 yet is it sayd that Abraham was rich in cattell in siluer in gold and of Isaac it is sayd he had flockes of sheepe heards of cattell and a mightie houshold The beasts here mentioned were most common and most profitable in that countrey the sheepe for meate and clothing the camels to carrie burthens the asses to carrie men the oxen to plow and till the ground Horses had they few and little in vse in those parts The word here translated a familie is in Hebrue gnabudah and dooth signifie lands reuenewes tillage husbandrie fields vineyards gardens orchards c. It is vsed in the like commendation of Isaac Gen. 26.14 Hee had a mightie houshold And where hee is sayd to bee the greatest of the children of the East the meaning is the noblest and best as for riches and possessions so for good name and fame c. 1. This verse teacheth vs Doctrine that religion and riches may otherwhiles goe together for Iob was both rich and religious so was Abraham so was Isaac so was Iacob First for that riches are Gods good blessings Deut. 28. Secondly they are meanes to come by good things and to performe good deedes Thirdly they are promised to the godly as rewards of obedience Deuter. 28. Psalme 128. 1. Ob. But the Apostles forsooke all Ans In affection not in deede for they had their houses and possessions after as Matthew compare Luk. 5.27.29 and Matth. 8.14 And Peter had his house and nettes and did fish after the resurrection Ioh. 21. vers 3.2 Ob. But Christ sayth it is impossible for rich men to bee saued Matth. 19. vers 21. Ans Marke answereth this when he sayth that Christ did meane such as did trust in riches and set their hearts and affection vpon them chap. 10. 24. It is hard to finde indeede in these dayes many religious men wealthie or rich men religious Prouerbs are not alwayes generally true Vniust is the rich man or his father or both the one in getting iniuriously the other in retayning goods wrongfully gotten The Lord wee see here giues riches to good men least they should seeme to be euill for that they are the occasion of much euill in the world and hee giues them vnto euill men also least they should be esteemed as his best blessings as they bee accounted of the vnbeleeuers in all ages of the world 2. Thou seest here Iobs wealth exceeding great his bountifulnes and liberalitie and mercie to the poore was thereafter Fewe riche men religious and bountiful reade chap. 29. 30. It is a happie thing to see religious and bountifull men rich and rich men religious and liberall I would it were a thing more common to finde these things chayned and coupled together in these dayes 3. Here wee see in more speciall manner that which generally is before noted that Iobs patience courage and constancie was wonderfull great hee was by the Lords hand aduanced to a very high pitch of dignitie and honor in the world A worthie president for noble men and great men to looke vpon in their afflictions and being robbed as it were in one instant of all his glorie and great dignitie yet he endured patiently Gods heauie and strong hand vpon him If he had bin lately start vp to some wealth or before times exercised with some wants his downfall had been the more tolerable and his commendation the lesse Vers 4. And his sonnes went and banketted in their houses euery one his day and sent and called their 3. sisters to eate and to drinke with them WE haue seene hitherto what speciall blessings the Lord had giuen his holy seruant Iob first the good graces of his holy spirit next a sweete number of children and thirdly substance exceeding great Now here followeth a fourth blessing comparable to any external blessing his children also were religious and did mutually Iobs childerē religious most louingly embrace comfort and helpe one another This verse giueth vs to see how Iobs childrē did cōfirme their mutuall loue by banketting together where consider these poynts 1. Who banketted or feasted together Iobs sonnes 7. 2. Where in their owne houses 3. When euery one of the 7. on his day not alwayes 4. Where were their sisters they were sent for and came with all modestie The sense and meaning of this verse is this The seuen sonnes of Iob before mentioned they were wonted certaine times of the yeare to call and to inuite one another to feasting to the end they might admonish comfort and instruct one another that their loue might bee cherished
their faith confirmed and that so they might bee mutually comforted one by another This meeting was not in common Tauernes or Innes or Alehouses or in other places of resort with the prophane Edomites the people of the land but in their owne houses For albeit as yet they were young and as it seemes vnmarried yet had their father prouided them houses and such necessaries as did belong to their families as carefull was Iacob in this respect Gen. 30.30 as his words to Laban can testifie But now when shall I trauell for mine owne house also hee that prouideth not for his familie is worse then an Infidell and wee may procure things honest before hand the care which is forbidden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distracting and vexing care Matth. 7. These seuen sonnes did thus feast together 7. daies not 7. daies continuing or if they feasted a whole weeke certaine it is not euery weeke or euery month for we must not imagine that they gaue any such president of a luxurious life vnto others but certain times whē they thought best or had most cause of meeting for it is sayd that euery one kept his daye The modestie of the Virgines of elder ages no more but one day Lastly the sisters they came also to the same banquet from their fathers house as it is like they were virgines yet but withall modestie and shamefastnes they came being sent for and being called not before for so it became well their virginitie to bee sober modest and very watchfull ouer their waies Wherefore he mentioneth in the beginning of this booke the banketting of Iobes childrē 1. The holy spirite here speakes of this feasting and banquetting for these speciall causes First that wee might see the religious loue of Iobs children and by what meanes they desired to comfort and edifie one another Secondly that wee might also see and consider the religious care of Iob for them expressed in the verse following Thirdly that wee might obserue where and when Sathan murdered them it was in their feasting time that hee might turne Iobs great mirth by a sodaine desolation and destruction into the greater sorow If his sonnes had died in their beds by some continuing sicknes where he might haue seene some testimonie of their faith it would not haue so moued him sodaine deaths the best doe feare and the foolish think it a great argumēt of Gods great wrath as we may see both in this booke and Luk. 13.1.2.3.4.5 Lastly this banquetting is here touched that wee might note what men Sathan so murdered not Epicures * Sathan knew the wicked would soone take occasion to exclayme against righteous Iobs children nor hypocrites extortioners c. as Iobs friends thought but godly and religious persons 2. Note here the religious loue and happie consents of these good children mutually comforting one another No doubt they were no small ioy and comfort vnto their father Adam had but two sons the one murdered the other Noah had three sonnes one mocked his owne father and was accursed Abraham had two sonnes the one scorned and persecuted the other Isaac had two sonnes the one hated and desired to murder the other Iacob had twelue sonnes ten would haue murdered Ioseph and dispitefully sold him into a strange countrey Dauids children murdered one another and hee had great griefe and sorrowe by them all the elder despise the younger the younger enuie the elder If such holy men had such wicked children what maruell is it that our prophane parents breed and bring vp such a wicked generation 3. Feasting and banquetting is lawful vnto Gods people if that they keepe the rules appointed and follow the godly practise here set before vs by the holy spirit Abraham feasted at the weaning of Isaac Gen. 21.8 Isaac feasted Abimelech Gen. 26.30 Ioseph his brethren Gen. 43.31 Dauid Abner and his friends 2. Sam. 3.20 Salomon his seruants 1. King 5.15 Matthew feasted Christ and his Apostles Matthew 9. So did Simon the Pharisee Luk. 7. with others many Luk. 14. Vers 5. And when the daies of their banquetting were gone about Iob sent and sanctified them and hee rose vp earlie in the morning and offered burnt offeringes according to the number of them al for Iob sayd it may be that my sonnes haue sinned and * Heb. blessed Or thought euill or spoken euill blasphemed GOD in their hearts THis verse giueth vs to see some part of the practise of Iobs life in the wise and godly gouernment of his familie thereby to teach vs that his life well agreed with his faith and profession and iustly deserued the former commendation vers 1. This verse laieth before our eyes the religious care of Iob for the gouernment of his children where these pointes are to be cōsidered 1. When Iob sacrificed for his children When the daies of banquetting were gone about earlie in the morning 2. How his children were prepared for the sacrifice hee gaue charge they should prepare and sanctifie themselues 3. What sacrifice he offered Burnt offrings according to the number of them all 4. What reason moued him so to sacrifice he feared lest they had sinned in their feasting 5. How often did Iob so all those times in the yere when they banquetted And when the daies of their banquetting were gone about Vaikadshem Exod. 19.13.14 supra pag. that is when the 7. daies of their feasting was past for the 7. brethren did feast euery one his day vers 3. therfore here wee must vnderstand 7. daies whether 7. daies continued or some intermission between the feast of each brother it is vncertaine Iob sent and sanctified them that is he sent a messenger vnto them to charge them to sanctifie to wash and purifie them selues and so to prepare themselues by prayer c. against their day of meeting to sacrifice The word here vsed signifieth to prepare as Numb 11.18 but I vnderstand it here as it is vsed Exod. 19.10.14 vers where wee see their sanctification and preparation to heare the Lord speake contained their purification and their abstinence from the mariage bed as the Apostle also doth exhort in the like occasion 1. Cor. 7.4.5.6 And no doubt with all these outward things they were to pray instantly Eccles 4.17 that they might be fit to appeare in Gods presence for his most holy worship and seruice And hee rose vp earlie in the morning The morning is a pretious time for all actions The morning a precious time for al good actions and specially for Gods worship and seruice and so commended by Gods spirite vnto vs Psalm 5 3.55 17.59 16.90 14. Iob was very carefull concerning his children he would let passe no time when their feast was ended but very earlie he sought the Lord that God might be pacified if that by any meanes in thought word or deed they had offended him in that dangerous and loose time of feasting And hee offered burnt offrings according to
other or both if it may be I am now come by Gods good prouidence to tel thee that thou maist pursue and followe after them with all the power and speed that may be 1. The 14. verse teacheth vs how neer Sathan may be in this world vnto vs whē we think him furthest off if this wicked spirit may thus rush vpon Gods good people whē they are well occupied in their lawfull vocation place and charge what maruell is it if hee bee let loose against the wicked and slothfull men which lie and sleepe in idlenesse and in sinne Peter thought little Sathan had been so neere when he warned his master louingly Let Sathan euer find vs wel occupied to spare and to pitie himselfe Math. 16.23 and when hee promised so confidently that hee would dye with his master Matth. 26.33 Iohn 15.37 Sathan lyeth in waite for vs euery where Sathan shames Dauid in his slothfulnes 2. Sam. 11.2 hee is an olde serpent 2. Cor. 11.3 Reuel 12.9.10 and by all his artes seeketh to circumuent vs to vnderprie vs 2. Cor. 2.10.11 to deuour vs as here we see by all the meanes he can 1. Peter 5.8 Therefore let vs put on our compleat armour euery day Ephe 6. 1. Thes 5. 2. Here againe the Lord aduertiseth vs what need we haue to be garded continually by the holy Angels of God Psal 3.8.91.11.12 Sathan is our common aduersarie but the Lord hath appointed his good Angels to preserue vs otherwise both we and our substance should bee consumed euery day euerie moment of the day The 15. verse teacheth vs Theeues and robbers Sathās speciall hands and instrumēts to worke by 1. How Sathan maketh the children of rebellion his vassals and slaues to serue him and to worke his will Here is no mention made of Sathan yet all this murder and theft by the Sabeans came from him as the chiefe head for that bloudie and cruell spirit worketh spiritually inuisibly and strangely in all the children of rebellion Ephe. 2.2 It is hard to demonstrate in what manner Sathan worketh in the wicked because the scripture When this packe commeth against vs let vs remēber then that Sathan is let loose to proue vs. No mercy with Sathan and his instruments if the Lord rebuke them not they murder all Gen. 45.5 as here so elsewhere doth not so cleerely reueale it But the scriptures full often beate into our eares that Sathan is neere vs and worketh in the vnbeleeuers to the end we might watch and resist him by faith and prayer Iam. 4.7 2. We see here there is no mercie with Sathan and his instruments if the Lord stay not their rage Sathan had leaue and commission granted hee would haue all Iobs seruants murdered theeues and robbers were readie to execute and so bee also this crue but the Lord often cuttes them all short Sathan would haue murdered Ioseph by his brethren but God rebuked him and bridled them God saith he sent me hither for your preseruation So Sathan than and Saul his instrument sought euery day to murder Dauid 1. Sam. 23.14 But GOD deliuered him out of his hand Let vs learne to rest quietly by faith in the Lords sweete protection vse Psal 91.1 And Dauid himselfe so long as hee was caryed away with the spirite of whoredome and murder hee shewed himselfe a most mercilesse man It is a great comforte for a man in miserie to haue some louing friends about him a good wife or a good child or some good faithful seruāt but Iob had none of all these No doubt Sathan slew al the best seruants and left the worst aliue hee spared not his owne best beloued seruant good Vriah the proselyte 3. Sathan did rob Iob of all his faithfull children and best seruants which might comfort him in his miserie but he leaues him some fewe hirelings which hee knew would be meete instruments to scorne him and molest him in his afflictions Hee complaineth of a number such wretches which were about him to whom hee had done good often Children of fooles or of villaines or without name or of an euill name more vile then the earth now I am their song and their talke saith he they whose fathers I haue refused to set with the dogges of my flockes And yet was he a father to all the poore and fatherlesse 4. We may learne here againe how artificially Sathan prouides to wound Iobs hart hee kils al this companie excepting this messenger If none had beene left to make relation of this stratageme Sathan artificially playes his parts against Iob giues him no rest or intermission till al the tragedy be ended Iob had not knowen it may be this euill for some daies after in which time he might haue recouered some strength by prayer otherwise by some good meanes from the Lord. For this cause Sathan striues to play all the partes of this tragedie in such good order in one day as that it may most amaze Iob in beholding it and fill his heart with sorrowe and griefe without any ease or intermission Vers 16. And while he was yet speaking another came and sayde the fire of God is fallen from heauen and hath burnt vp the sheepe and the seruants and deuoured them but I onely am escaped alone to tell thee ANd while he was yet speaking c. Before the first messenger had ended his message another seruant came with the like or worse newes The fire of * Like phrase Gen. 50.8 Ionas 3.3 God is fallen from the heauen That is a strange fire or some sudden flashes of lightning in a grieuous tempest a fire which had some secret and diuine causes He speaks after the common manner of speaking the people thinke those fiery meteors which are bred in the highest region of the aire come from heauen God sent it wee knowe not how it came from aboue the heauens or highest region of the aire or the fire of God that is a most great and strange fire as Psalm 36.6 Thy righteousnes is like the mountaines of God that is most great and mightie mountaines And hath burnt vp the sheepe That is this cruell fire hath destroied and deuoured thy 7000. sheep seruants they be all consumed to ashes And I only by some diuine and speciall prouidence of God am escaped to tell thee 1. This verse againe teacheth vs first the subtiltie of our common enemie the great dragon that old serpent Doctrine hee hath begunne his tragedie hee hath begunne to wound Iobs heart Iob is an old souldier and therefore must be beaten downe all at once before he can recouer any strength hee will now giue him no time to gather newe strength He knowes Iob an old souldier which must be beaten downe all at once otherwise all his labour is lost For might Iob haue some rest to turne to God by prayer before hee bee so broken and amazed as hee knowes not where to
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
may seeme vnto the world that the Sabeans and Chaldeans fire tempest haue only wrought against me spoyled and robbed me of all my substance yet I know and am well assured that my God had the speciall and chiefe hand in al these calamities which are fallen vpon me These wicked instruments were sent from him and stirred vp by Sathan against mee The diuell hath a purpose herein no doubt to destroy me but the Lord notwithstanding all this correction loueth me as deerely as euer he did before I will rest vpon him his secret purpose I know not only this I knowe hee may iustly take away that which he hath geuen or rather lent me with his owne hand Blessed be the name of the Lord. The Lord be blessed for all his workes and his name is wonderfull I must neuer forget to magnifie his name as for all his benefits past the long rest peace and prosperitie I haue enioyed for many yeares so for his fatherlie correction present vpon me For howsoeuer yet I can not see the cause of these strange afflictions yet I trust all shall turne vnto my good in the end Doctrine 1. First where wee see Iob in his most extreme miserie to haue not onely thought well of the Lord and of his prouidence but also to haue sent foorth from a good heart as from a good fountaine most comfortable speeches and good testimonies of his holy faith for it is sayd hee spake with his mouth all these words of this verseful of faith and humiliation we see how farre hee is from the carnall desperate wretches in the worlde which either keepe a dead silence vnto themselues in their sorrowes as did Nabal whose heart was dead as a stone and Achab in his passions was like affected or else they burst out into most horrible cursed blasphemies against God and man as wee see in Cain and a number of his companions at this daye 2. King 21.5 Reuel 16.8.9.11 * Iob in his afflictions doth shew his faith in speaking cheerefully to God in prayer and thanksgiuing the wicked rather are dead and broken hearted or blaspheme God and men for when the wicked are tormented as was prophecied They boyle in great anger and blaspheme the God of heauen for their paines and for their sores and repent not of their workes But Iob vnder the crosse he desired to comforte himselfe in prayer vnto God and with good speeches vnto men For he desired to instruct such friends as were left him in the great doctrine of Gods prouidence that they might learne to rest patiently vpon God in their afflictions a good signe of faith and grace to see men speake cheerefully and with good hearts vpon their bed of sorrowe and sicknes the wicked bee lumpish and mute or worse Psal 6. 38. 2. We learne how Iob desireth to comfort his hart and to confirme his faith with two speciall arguments Iobs heart and affections not set vpon his substance Psal 62.10 which are marueilous effectuall to worke in vs if any thing may in the day of our miserie The first is the consideration of our natiuitie of our birth day and the second is the consideration of the day and houre of our death The Apostle to Timoth. thinkes these arguments to bee effectuall and speciall bands to binde vs and keepe vs in all the waies of true godlines We must not plead against God for taking away his owne blessings from vs. Hee sheweth what moues the godly man to be content with that he hath namely this hee remembers his birth and his death often and how that nothing brought we into this worlde nothing shall wee carry out of this world The Psalmist is of this iudgement that this argument will make a man wise in Gods feare Psal 90.12 hauing shewed the shortnes of our life verse 10. and the power of Gods wrath verse 11. Teach vs to number our daies sayth he to remember our beginning and ending that we may apply our hearts to wisedome The Lord willeth vs to record often what shal be the end of the wicked 1. Pet. 4.17 Psalm 73.15.16 for this is a good spurre also to obedience But a speciall motiue to Gods people is the dissolution of the whole frame of heauen and earth in the ende of the worlde By this argument the Apostles exhort often 1. Pet. 4.7 2. Pet. 3.10.15 Titus 2.11.12.13 Our first entrance into the world was in nakednes miserie sinne and shame And in the ende of our daies follow these things death iudgement hell and damnation on the one hand heauen and saluation euerlasting on the other hand If these two argumentes then can not moue thee nothing shall perswade thee 3. Plinie a naturall man writing of mans natiuitie Prooemio 7. lib. n. hist doth exclaime bitterly against nature or rather the God of nature his wordes bee these Nature saith he is a stepmother vnto man but friendly vnto all other beastes clothing them all in their kinde some with shels some with barkes some with hides some with bristles some with haire some with feathers some with winges some with scales some with wooll from the colde of winter and heate of sommer but man onely is cast forth naked vpon the bare ground in the day of his natiuitie Rom. 5.12 Gen. 3. A. This prophane writer is vtterly ignorant of the originall corruption and fall of man and how the first Adam hath brought a curse vpon himselfe and all creatures For his apostasie hath not onely spoyled him of his imperiall crowne and dignitie but also all his progenie and posteritie which like their first parents are sent forth naked into the worlde yea heauen and earth testifie the great wrath of God for that sinne and all creatures shall grone for it to the worldes ende Rom. 8. Againe this pagane blasphemes in this speech against nature or the God of nature for he is most iust in all his workes Rom. 1. To bee short mans case in regard of this life is farre better then the beasts for he hath choice of things to couer him but the bruite beastes must content themselues with one garment or none at all 4. We learne of Iob that which our Sauiour caâ—efullie warneth vs to take heed That if riches doe increase wee set not our hearts vpon them and that wee labour to bee rich in God Iobs patience in the losse of all his wealth appeareth plainely in that his heart affections were not fastned to the drossie fraile things of this life He thought it no iniurie as the greatest part of all rich men doe that the Lord should take his owne againe from him For hee saith all his substance came of Gods meere liberalitie and goodnes Now theÌ„ by good reason he may cal for his own at his pleasure wee may not nor ought not to holde plea with that God for anything hee doth which feedeth vs euery day of his owne free goodnes and gracious
bountifulnes for that were horrible vnthankfulnes Therefore when he smiteth vs in our goods or pareth away any part of our substance let vs with all humilitie faith and patience learne of Iob to offer vnto God the sacrifice of praise and thanksgiuing 5. Wee learne here that God must haue the disposing of all such things as he hath put into our hands seeing they be his The chiefe title right and claime of all things is in him so as he may lend vs and take from vs at his pleasure euery minute of an houre This truth most men know and confesse but for want of faith few heare it and imbrace it when the crosse commeth For this cause the Apostle louingly warneth vs that wee take not such fast hold vpon our possessions 1. Cor. 7.50 But that we buy and vse the things of this life as if we possessed not And againe That wee trust not in and rest not vpon vncertaine riches but in the liuing God 6. Whereas here we see Iob to turne himselfe from Sathan and all Sathans instruments Sabees Chaldeans fire and tempest and to consider onely Gods hand and great commission sealed and sent forth against him We must turne our eies vnder the crosse from all secondary causes the Lords instruments sent against vs and fasten our eies vpon God only wee may learne many speciall instructions First wee must euer labour to turne our eies from all these instruments and organs of Gods prouidence which are sent to hurt vs as we see here Iob doth forget all his enemies and so Dauid turnes him from Shimei and both fasten the eyes of their faith vpon the Lord himselfe This will breed patience in vs and greatly quiet and comfort our hearts whereas otherwise if we looke vpon our enemies it is the onely occasion of griefe and impatiencie as wee see in the wicked euery day 2. Secondly we learne here that the distinctioÌ„ of Gods free will and permission is very vaine and foolish It was the Lords will Iob should be afflicted before Sathan knewe of it for what a wicked follie is it here to say that the Lord did only permit Sathan so to rage against Iob and that it was not his â—â—ll that his seruant should bee so chastened We see Iob himself here speake the contrary that this was Gods owne hande will and purpose the Lorde would haue it so and therefore he was therewith content The Lord and Sathan with his instrumeÌ„ts in the selfe same worke are diuersly inclyned 3. Thirdly we learne that we must euer wisely distinguish in al Gods workes betweene the Lords actions and purpose c. and Sathans practises and drift For the Lord euer entends that which is good and for the saluation of his elect and will cause all his workes to haue that ende in despite of all the power of hell but Sathan euer intends euill and driues at the damnation of Gods people but neuer preuailes against the elect As for the organs whereby the Lord workes and Sathan workes like as wee see in Artificers shoppes instruments some straight some crooked some bending so strangely that we cannot conceiue what vse they should be good for but the Artificer himselfe can soone do it and how not one of them in his trade must be wanting So is it with the Lord and his prouideÌ„ce he hath many crooked instruments which he can vse and permit Sathan to vse and hee can turne all their euill to good and make them serue him according to his will howsoeuer they bend strongly from him and be inclined to the contrary For the confirmation of all the former poynts consider and conferre these holy scriptures Gen. 45.7 Rom. â— Exod 4.21 2. Sam. 12.12.24.1.16.10 Esay 11.5.13.6.10.15 2. Chro. 11.4 Nehem. 9.37 Iob. 34.30 Esay 19.14 Exod. 7. and 9. chap. and 10. and 11. and 14. chap. Deut. 2.29 Iosh 11.20 1. Sam. 2.25 2. Chro. 22.7 Psal 105.25 Rom. 1.28 2. Thess 2.11 Ezech. 14. and 9. chap. 1. King 22.22 2. Chro. 18.21 7. Note here also in Iobs thanks-giuing The diuell sweat much to cause Iob to blaspheme and to renounce God and holy religion but Iob we see hitherto in euery word hath by his blessed faith ouercome Sathan and in the conclusion of his speech doth burst out not into blasphemies as Sathan expected but into praise and thanksgiuing Iob reioyceth in afflictions Iames. 1.2.3 Praising God for his crosse trusting to receiue some blessing by it Iob sounds praise and not murmuring nor blasphemies as if in euery crosse he had receiued some notable benefit at Gods hand This proceedes from a wonderfull faith and trust in God for he is perswaded God loues him well and that all his children bee well that the Lord will turne all this euill to his great good 8. Now to conclude this verse what speciall causes moue the Lord thus to chasten his people by wicked spirits and their instruments in this world 1. One cause is the Lord would thus make manifest vnto men and Angels their faith and patience and other graces of his holy spirit in them 2. To teach the faithfull how he loueth them as tenderly and careth for their protection as fatherly vnder the crosse as before in aduersitie as well as in prosperitie And therefore by these present blessings and euents of this life good or euil we must neuer conclude of Gods grace and fauour who is beloued or hated of him for as in regarde of Gods kingdome there is no difference betweene male and female so there is not betweene poore and rich c. 3. The crosse serues to chasten our flesh and to bring it so in subiection that wee may more cheerefully serue God in all obedience Psal 119. 1. Cor. 9. last ver For a number there are of Gods best children that if they were not humbled otherwhiles * We would fall into our olde sinnes or into some new sinnes but that the Lord finds for vs new crosses as new brydles to keepe vs froÌ„ them by some crosse or other they would no doubt fall dangerously into some proude sinnes and into the sinnes of their youth in their old age Psal 25. 4. Lastly the crosse is a most comfortable argument vnto vs of a better life for we see not in this life subiect to so many afflictions that rest ioy and felicitie which the Lord in his most holy trueth hath promised sworne and sealed by his spirit should be giuen vs. Vers 22. In all this Iob sinned not neither did he attribute any Tiphlah any want of reason iudgment or knowledge folly vnto God In this verse the Lorde giues Iob his iust commendation shewing 1. That he was found within in heart and faith as vers 1. in all this Iob sinned not 2. That he was sound without no euill worde came from him hee did not speake any reprochfull word agaynst the Lord but commended his prouidence and wisedome continually In all
THE CHRISTIAN EXERCISE OF FASTING PRIVATE AND PVBLIKE Plainly set forth by testimonies of holy Scriptures and also of old and late writers Wherein is shewed how religious families priuatly and the congregations publikely haue humbled themselues before almightie God making vse of iudgements past auoyding euils present and preuenting future calamities c. Together with sundrie abuses of fasting in three generations of hypocrites the first in the dayes of the Prophets the second in the dayes of Christ the third in the dayes of Antichrist Hereunto also are added some meditations on the 1. and 2. chapters of Iob to comfort and instruct all such as be afflicted with any crosse either inwardly in minde or outwardly in bodie By H. HOLLAND Minister and preacher of Gods word Psalm 141. vers 5. Let the righteous smite me for that is a benefit and let him reproue me and it shall be a pretious oyle that shall not breake mine head AT LONDON Printed by the Widow Orwin for William Young and are to be sold at his shop in Canon lane neere the great North-doore of Paules Church at the signe of the white Horse 1596. The principall poynts and questions handled in this booke 1. What kinds there be of fasting 2. What the religious fast is 3. How the religious abstinence is diuided into two branches 1. Priuate 2. Publike 4. What priuate fasting is 5. What the publike fast is 6. The corruption and abuse of fasting 7. Some obseruations vpon the 1. and 2. chapter of Iob. To the right worshipfull and his very Christian good friend master Robert Chester Esquier c. mercie and peace in Iesus Christ THe pure worship seruice of God right worshipfull hath two dangerous extremes superstition is the one impietie is the other The people of this age seeming wise to auoide the vnsauerie leauen of popish corruption are fallen asleepe in carnall securitie prophanenes If the prince of darknes had not so blinded men that they can not see the beautie of Gods house nor reape any comfort by his seruice this exercise of fasting should little need any letters of commendation For the booke of God so commendeth it in the practise of the Saints Patriarches Kings Prophets Apostles and Church stories in the fathers and seruaunts of God in all ages that I can thinke a man but meanely acquainted with Gods worshippe which doth not otherwhiles exercise himselfe herein This wil good Bucer testifie with me in these very words Buâ—er de regno Christi lib. 1. cap. 12. Cum ieiunia Dominus ipse Apostoli tantoperè Ecclesiijs commendârunt de Christi certè spiritu regno gloriari non possunt qui omninò nulla seruant ieiunia That is Seeing the Lorde himselfe and his Apostles haue so commended fasting to the Churches surely they can not glory of Christes spirite and kingdome which fast not at all I haue endeuoured in this treatise to lay open this exercise to the vnderstanding of the simple in the best maner that I could I must look for many aduersaries for the greatest part hath euer declined from pietie to superstition and prophanenes Therefore right worshipfull I come vnto you for protection of Gods trueth being the more bolde to aske this fauour because I am so well assured of your loue thereunto and full resolution to defend the same with al your might during life Againe I haue nowe for many yeares knowen your Christian loue towards me for the truths sake I desire to testifie my hearts affection towardes you in the best manner that I can The most blessed spirit of Iesus Christ guide and gouerne your spirit keepe and comfort you and all yours Februarie 12. 1596. Yours assuredly euer to vse in Iesus Christ during life HENRY HOLLAND To the Christian Reader mercie and peace in Iesus Christ I Haue endeuoured in this treatise Christian Reader to lay open this argument of fasting plainly and truely according to the Scriptures First the religious abstinence is described next the branches of the same the priuat and the publike with their speciall notes and differences Thirdly I haue shewed what causes and reasons haue moued the faithfull to exercise themselues in the one and in the other The priuat fast is onely commended in the practise of the faithfull of all ages The publike is both commanded by precept and commended by practise and was both ordinary and extraordinary And first for the ordinarie we haue Gods great charge and law written 1. The 10. Leuit 23.27.16.29 day of the 7. moneth ye shall humble your soules 2. Ye shall doe no worke at all vers 29. and it shall be a feast of Kippurim a day of reconciliation Generall ordinary fast 4. throughout their dwellings vers 31. 5 an ordinance Leuit. 16.31 for euer The practise and obedience of this lawe wee haue noted Heb. 9.7 But into the second Tabernacle went the high priest alone once euery yeare c. that is this solemne day appoynted This law of a general ordinary fast for the Iewes may seeme to binde vs and might no doubt bee profitable for the ChristiaÌ„s vnder the Gospel if it were obserued The cause of this fast sayth one was that the wrath of God might not break out or being broken out that it might bee a meanes to returne it home againe the same cause remaining wise men will conclude the effect shall continue Againe sayth he this exercise being a meanes to humble a man before his God was there any degree of humiliation necessary for that people which is not as needfull for vs Nay we hauing receiued vnder the Gosâ—ell more benefits then they the abuse of Gods good gifts and graces in vs should driue vs to the lowest humiliation that can bee so it bee lawfull and warrantable by the word of God Generall extraordinarie fast Ioel. 1. chap. ver 14. 2. cap. ver 16. The extraordinary was either signified by prophet and so commanded of God immediatly as wee see by Ioel or published by Gods Vicegerents princes and priests the presidents and gouernours of Gods people as shall appeare by sundrie examples of the Scripture in this treatise following Superstition hath euer preuailed in the world where Gods grace and light was wanting to corrupt all the pure worship of God but neuer so much abused any one exercise of religion as this of fasting The very Heathens abuse fasting in the worship of their false gods The priests of Egypt euer abstained from flesh and wine and thought this a matter of great deuotion The wise men of Persia their diet was but farina olus course bread and hearbes The wizards of India when they came to the priesthood of the Sunne did euer after abstaine from flesh The priests of Egypt fasted 3. dayes before they sacrificed So the diuell commandeth coniurers to fast three dayes before any magicall practise of coniuration And to be short Mahomet extolleth fasting for the Turkes fasted in the siege of Constantinople hauing wonne
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
the religious care of our good Prince and gouernours partly to stop the mouthes of aduersaries which perswade men that wee despise fasting partly to stirre vp Gods faithfull people of all degrees Anno 1588. to renue their zeale in the true profession of the Gospell And to conclude we haue seene some yeares past 1593. a comfortable experience of Gods blessing vpon the priuate and publike fastings and prayers of Gods people in the land Wherefore let vs in assurance of faith draw neere vnto God humbly cast downe our solues againe in prayer fasting to coÌ„fute aduersaries slaÌ„ders to euert enemies practises to the glorie of God protection and deliuerance of his Church confirmation of our owne faith soules and consciences by and through Iesus Christ to whom with the Father and most holy spirit three distinct persons one inuisible euerliuing and euerlasting God be all praise for euer Amen Thine in the Lord Christ Iesu Henry Holland ⧠The Christian exercise of fasting according to the Scriptures Matth. 6. vers 16.17.18 16 Moreouer when ye fast looke not sowre as the hypocrits for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward 17 But when thou fastest anoynt thine head and wash thy face 18 That thou seeme not vnto men to fast but vnto thy Father which is in secret and thy Father which seeth in secret will reward thee openly OVr blessed Lord and Master Iesus Christ hath knit together in the first part of this chapter 3. speciall poynts which cannot well be seuered Almes Prayer and Fasting For by fasting we giue wings to our own prayers by almes we cause the loynes of the poore Iob. 31.19.20 if their hearts can not to blesse vs to pray with vs and to speake to God for vs. The Pharisies abused all these three good exercises in a spirituall pride and ostentation Therefore our Sauiour Christ teacheth vs first for almes how to auoyd the pharisaicall vainglorie and how to please our heauenly father vers 1. 2. 3. 4. Secondly for prayer how to auoyd the ambition of the Pharisies and how to please our heauenly father vers 5. and 15. Thirdly for fasting how to renounce their hypocrisie and how to please the heauenly father vers 16. 17. 18. In these 3. ver I note two things 1. A dehortatioÌ„ froÌ„ the abuse of fasting this hath 2. branches vers 16. 1. The description of an hypocrites fast by 3. markes 1. They looke sowrely 2. They disfigure their faces 3. They desire to bee seene of men 2. The confirmation of the dehortatioÌ„ or a testificatioÌ„ of Christs dislike 1. By Christs vsuall oth or asseueration Verely I say vnto you 2. No reward of GOD but shame 2. An exhortation to the right vse of fasting vers 17. 18. containing two poynts 1. A demoÌ„stratioÌ„ of the simplicitie of a true fast by 2. argumeÌ„ts 1. Of adiuncts vers 17. 1. Anointing the head 2. Washing the face 2. End vers 18. that thou maist appeare to God to fast not to men 2. A confirmation 1. From the good reward following vers 18. 2. By answering an obiection Ob. It is done in secret therfore the reward is lost Ans God seeth in secret and will rewarde thee openly The sense Vers 16. Moreouer when ye fast That is I appoynt ye not to fast * IeiunabaÌ„t bis in sabba tho 2 5. die Epip contr haereses lib. 1. tom 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in the weeke as the pharisies and hypocrits doe Luk. 18.12 but when ye fast either occasioned for priuate respects priuatly or hauing a charge from God and his Church publiquely Leuit. 23. then c. but this instruction concernes specially the priuat fast Sowre The word signifieth one that carrieth an heauy countenance or an angrie face cleane coÌ„trary to this is a cheerfull countenance Genesis 40.7 The Septuagint vse this word whereas the Hebrue is wherefore looke ye with such euill faces or so sadly this day Tremel ne sitis Cemarim The Syriac translation hath another worde to bee noted for that is Bee not ye Cemarims or as the blacke Cemarims It may bee the Syriac translator did vse this word for that these pharisees did not onely looke sowrely but vsed also the Cemarims blacke attyre the more to bee seene of men that they fasted See 2. King 23.5 Hos 10.5 Zeph. 1. vers 4. Dâ—sfigure or obscure or deforme their faces that is they make their faces appeare worse than they bee naturally They cause that their naturall countenance may not appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anoynt thine head and wash thy face That is Vers 17. bee cheerefull for their oyntments were vnto them for the same vse as our sweete perfumes and compound waters be vnto vs. See 2. Sam. 12.20 c. Reward openly That is Vers 18. heauen and earth shall see thy reward men and Angels shall know thee and thy feare and fasting if it bee in faith and as hee hath prescribed in his word it is accepted of God shall be rewarded both in this life and the life to come for so is the promise for all true worshippers 1. Tim. 4.8 Now concerning this Christian exercise of fasting and the practise thereof here commended by our Lord and Sauiour Christ I thinke it best we proceede to speake in this manner following 1. To consider what a religious fast is and how it may be described according to the Scriptures 2. How a religious fast hath his two branches or specials the priuat and the publique and here first what a priuat fast is and how it may best be defined 3. What motiues and reasons haue caused the faithfull to practise priuat fasting in all ages and whether we ought not to fast also in the like occasions 4. What a publike fast is and for what causes the same is to be published and by whom in the Church 5. The abuse of fasting by 3. generations of hypocrits 1. In the old Church in the daies of the Prophets the first generation of hypocrits 2. Jn the daies of Christ a more detestable generation of hypocrits 3. In the daies of Antichrist not only abusing but wholly corrupting this holy exercise of fasting The first Question VVhat a religious fast is and how described according to the Scriptures OF fasting I finde there are many kinds very good and commendable all and needfull to be knowne and practised of men First wee haue a naturall fast prescribed by the learned Phisition to preserue and to restore health Hipocr Qui integra constanti aetate sunt optime ferre possunt ieiunium good to dissolue and consume raw humours and to expell superfluous excrements out of the bodie Of this fasting speakes one learned Phisition Looke what diseases fasting and emptines cannot helpe cure them by medicine Fernel meth lib 2. cap. 20. quos morbos inedia non sustulit
such euils and their cure on this wise by fasting and prayer we haue sufficient instruction with Christ Matth. 17.15 where note these poynts First a mixt disease or maladie in part naturall in part Sathanicall for the father sayth his sonne is a lunatike so the Phisitions call this sicknesse because it followeth the course of the Moone and for that such as are borne in the change are thus lightly pained But note what the Euangelist addeth we shall see the secret cause of it vers 18. Jesus rebuked the diuell and he went out and the child was healed in that houre Here beholde then a disease in part naturall in part Sathanicall Of this M. Caluin sayth that experience teacheth vs indeede that this disease doth increase decrease according to the course of the Moone Neque tamen hoc obstat quo minus Sathan naturalibus medijs suos impetus permiscuerit 2. Note the cure of this euill in the same place he sayth it is done not by witchcrafts sorceries c. but by fasting and prayer as is before shewed Matth. 17. vers 21. Therefore sayth Basill De laudibus ieiunij Iâ—â—unium est armatura ad confligendum cum diabolo Fasting is a weapon to fight with the diuel And thus farre for the third occasion of priuat fasting I conclude The same reasons and occasions which moued the religious fathers to exercise themselues in priuat fasting ought to cause vs to exercise the same but the sicknesses of their brethren friends c. did moue them to this exercise of priuat abstinence Therfore the sicknesses and grieuances of brethren c. must moue vs to this priuat abstinence A 4. cause of fasting to performe the duties of our calling faithfully 1. Cor. 9.27 Fourthly the godly did exercise themselues in this kind of abstinence also that they might be the more watchfull faithfull and readie in soule and bodie to performe the duties of their callings For this cause no doubt did Saint Paul fast often 2. Cor. 6.6 of himselfe he speaketh I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached vnto other I my selfe should be but as a refuse This blessed Apostle did watch ouer himselfe and had a speciall regard to his ministrie as he warneth Timothie Take heede to thy selfe and vnto doctrine for so doing thou shalt both saue thy selfe and theÌ„ that heare thee 1. Tim. 4.16 First for himselfe that he giue example of life answerable to his doctrine secondly for doctrine that he be both diligent and faithful therein For these graces doth he fast and pray often Concerning Pauls abstinence in that place before cited a notable metaphor is vsed in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is borowed from champions which in elder times vsed buffeting with fists for these in fight gaue their aduersaries all the blowes and wounds they could till they had them at coÌ„mand as captiues to yeeld them seruice with all submission and subiection So sayth Paul Galath 5.17 I buffet beate downe with fasting and abstinence this wretched carcasse and rebellious bodie of sinne which is so inclined to Sathan and his seruice that I may more dutifully serue and obey my Lord and master Iesus Christ So saith Hilarie of himselfe and his abstinence in the like occasion O mi asine ego pascam to palea non hordeo ne me recalcitres That is O mine asse so calles he very fitly that which Paul calles his wretched bodie of sinne J will feede thee with chaffe that is I will beate thee so with abstinence and not with barlie no pleasant bread or prouender shalt thou haue to fat thee Daniel 10.2 least thou kicke me i. Hinder me to proceede and walke cheerefully in my calling The like similitude vseth Augustine in his Tract Subigendo corpori c. Wee must vse fasting as a speciall chastisement to tame the bodie Leo. serm 8. de ieiunio 7. mens de vtilitate ieiunij If thou wouldest ride a horse which in carrying thee is like to cast thee downe to ride him safely wouldst not thou take from him some part of his prouender and tame him with hunger which could not be ruled with bit or bridle * Mea caro iumentum est my flesh is the beast c. The Apostle addeth the speciall end of his abstinence to be this that neither he nor his ministrie and doctrine might iustly be reiected A notable president for the ministers of Christ for fasting This Timothie so followed that no doubt by his often abstinence and fastings his stomacke became so weake that Paul must admonish him as a father to auoide too much austeritie and such beating of his bodie with abstinence least hee become vnprofitable to Gods people 1. Tim. 5.23 Drinke no longer water but vse a little wine for thy stomackes sake and often infirmities And in like manner offended good Basill and Nazianzen for with too much fasting they hurt themselues and the Church of God also Pet. Mar. class 3. ca. 10. ser 24. Basill complaineth Psal 15. that his people did as it were sucke bloud of him in euery Sermon he preached and yet like a good nurse hee is vnwilling to leaue them without spirituall foode for their soules Basilius Nazianzenus cum viri essent doctissimi tamen abstinentijs chameunijs effecti sunt ecclesiae inutiles Basill and Nazianzen saith P. M. being very learned men yet by long fasting and lying vpon the ground they became vnprofitable vnto the Church of God Thus easily doe men fall from one extremitie into another I conclude this argument briefly as before We must fast as the holy Apostles of Christ haue done But they fasted to beate downe sinne and to performe the duties of their calling faithfully Therefore wee must fast also for this end and purpose Fiftly the faithfull did fast also priuatly when they felt the spirit of prayer Zach. 12.10 to waxe fainte in them to stirre vp their spirits A fift cause to be more feruent in prayer and to prepare themselues to holy meditations and prayers This is to be seene generally in all examples of fasting for this is one speciall ende of all their abstinence for they were well assured this exercise of it selfe did neither commend nor discommend them with God The faithfull doe often finde their hearts so drie barren and so wretched that they cannot praye at all Note therefore for this poynt that fasting is neuer exercised by the faithfull without inuocation confession of sinnes and prayer Nehemias fasted and prayed chap. 1. 5. Dauid fasted and prayed 2. Sam. 12. Psalm 35.13 Daniel fasted and prayed chap. 9. and 10. Cornelius fasted and prayed chap. 10. ver 29. and Paule biddeth vs knit these together when we haue neede of more strength to put vp our supplications in waightie affaires which concerne vs or the Church of God abstaine from the mariage bed saith hee with
worship and seruice vnto God being yet but their owne meere will-worship neuer prescribed of God Fourthly they taught it to be a matter of great holines to defraude the bodie of the honour and refreshing due thereunto That scripture therefore to the Coloss I take it was written purposely and sent from God against these blind sectaries which thing shal well appeare together with their superstition 1. Phil. Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if wee doe conferre but a little Philo and Iosephs words and phrases with that text of holy scripture First then Philo the Iewe in the aforenamed treatise writing of the Essees saith Ob amorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loue of wisedome they tasted nothing some three daies 2. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some very little in sixe daies This speakes our Apostle also They haue indeed a shew of wisdome in not sparing the bodie 2. Where Philo saith that they neglected such necessarie duties as did concerne their bodies the Apostle saith also that they had no regard to spare their bodies because they would seeme only to care for their soules for so Philo speaketh 3. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tom. 2. Pag. 1216. Curandaeque animae per totam vitam dediti 3. Philo saith they would bee called b Pag 1228 Therapeutae Therapeutridesque deuout worshippers of God because they thought their manner of life a holy worship and speciall seruice vnto God This the Apostle also graunteth 4. Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a worship but it was onely a wil-worship 4. Where Philo saith they would bee called * The title of the booke is de supplicum virtutibus suppliants c Page 1199. as euer prostrate in supplication and prayer the Apostle also notes it for one speciall marke of that sect 5. Phil. Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplando percipere valeant Tom. 2. p. 1212 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a great shew in deuotion of humblenes of mind 5. Againe the Iewe saith they spake much of their traditions of wisedome and againe saith he when they assembled together the speaker is d Tom. 2. Pa. 1204. dogmatum eius sectae peritissimus one most expert and learned in their traditions 6. In the 21. verse the Apostle hath an imitation of the very words of their traditions concerning meates 6. Phil. Hath a verbe comp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Philo saith Mensa eorum pura est à cruentis dapibus Their table is cleane and free from bloodie meates meaning they abstaine from flesh meates and Vix e Pa 1205. P. The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sexto die degustant cibum necessarium they taste little of necessarie foode in 6. daies And for their diet when they meete he saith Pro cibo panis apponitur bread is their meat f Pa. 1213. sal pro opsonio Much like these were the monkes of Aegypt Euseb lib. 2. cap. 17 and the popish monks their Children duplo magis filij gehennae 7. These men delighted much in allegorizing scriptures sub apertis verbis latere credunt secreta Tom. 2. p. 1203. p. 1204. 1211. 1214. Antiq. lib. 18. cap. 2. 8. Worship of angels 9. Antiq. 18. cap. 2. De bello Iud. lib. 2. cap. 7. Tom. 2. p. 1211. 9. Iewish votaries 10. No oyntments say these blinde sectaries Anoint thy selfe when thou fastest saith Christ Ioseph de bel Iud. lib. 2. cap. 7. Their dish-meate is but salte Et pro condimento hysopus in delicatorum gratiam And if any fedde more delicatly he had hysope for his sauce They thought wine to be a very poyson to their soules c. and therefore they cal it Pharmacum dementiae a poyson to cause frensie or madnes 7. Philo highly commendeth their theories and deepe speculatiō in great mysteries he calleth them the citizens of heauen euer present with God the father and creator of all things the Apostle saith vers 18. They doe aduance themselues into those things which they neuer sawe rashly puft vp with fleshly mind 8. Ioseph saith they spake much of certaine Angels reuelations c. the Apostle speaketh something to this purpose vers 18. Let no man at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels c. 9. These blinde sectaries were votaries renouncing the honourable state of mariage saith Ioseph and they had their Therapeutrides their Nuns saith Philo anus pleraeque sed virgines non coactae castitatis They were for the most part olde yet virgines which did vow chastitie not of constraint as the sacrificing dames among the Greeks saith he but vowing continencie voluntarily for the loue of wisedome 10. Lastly to signifie what little care they had of their bodies as not hauing it in any estimation They coulde not abide oyntments and washings saith Ioseph Probro ducunt oleū et siquis velinuitus vnctus * Fuerit munditijs corpus ab sterget quoniā squalorem decorem putant dummodo semper in veste sint candida The blind Essees how vnsauoury they were because they would not spare their bodies as Paul speaketh 2. Thes 3.1 fuerit c. They thought any sweet oyle or oyntment to be a matter of great reproch and shame vnto them and if any were annoynted against his will hee would purge himselfe carefully for all vncleannes is great comelines with them so long alwayes as their vpper garmēt be white And so much of this blind secte and the abuse of fasting in this age the third generation followeth 3. The abuse of fasting in the daies of Antichrist or the third generation of hypocrites THe gospell of Christ as in the life of the Apostles so also after their death preuailed mightily and was greatly glorified among the Gentiles such was the power and grace of Iesus Christ working by it as * Lib. contra Iudaeos A good argument as Tertull wel noteth against the Iewes Reue. 9.2 About Gregor 7. time Tertullian writeth in most partes of the world And yet not long after this time ambition pride corruption of doctrine superstition and hypocrisie beganne to creepe againe into the Church of God The first 6. hundreth yeares as the stories of the Church doe testifie Sathans instruments stroue mightily to infect the Church with superstition and heresies but the seruants of Christ as faithfull watchmen ouer his flocke in continuall warres kept out this enemie so as the state of the Church and the worship of God continued a long time as tolerable though not so beautifull as at the first But when the bottomlesse pit was opened and that antichrist did appeare in his colours then Gods worship was not only deformed but also vtterly defaced and abominable superstition set vp in the place of true
his answers Mine houre is not yet come And Ioh. Reu. vers 3. Ye shall haue tribulation ten daies chap. 12. 6. The church must bee fed in the wildernesse a thousand two hundreth and threescore dayes 3 Looke not to sleepe quietly after the first conquest or victorie had against Sathan He must be let loose often against thee and the next time hee comes with greater strength For this cause thou must not giue thy selfe to any slothfulnes after temptations but to greater watchfulnes prayer meditations c. that thou maist be more fresh better prouided against new assaults * Such as make them nests in this life looke for no crosses and when they come cannot beate them I saide in my prosperitie I shal neuer be moued But be strong cōforted for here thou seest thy God eyes all thy combats and the heauenly father hath giuen vs a free gift vnto Iesus Christ we cannot bee lost for he is a strong and faithfull keeper Onely let vs watch in prayer fasting and godly meditations * A bad signe when men after the crosse are not more watchfull then before they were Ioh. 10.29 when daungerous assaults of Sathan come neere vs. 1 In this second and third verse the Lord lets vs yet further see our enemies the wicked spirits And how that much like their instruments they either speake against their conscience and knowledge as before wee heard in the accusation of Iob or els they dissemble as here we see For when the Lord would take accounts in speciall manner for the execution of his first commission whether Sathan preuailed against Iob and therfore purposely asketh of his comming in the first question Whence commest thou commest thou not from Iob what canst thou doe what are not my words true art not thou a lyer confounded He giues a generall answer againe as before and comes not to the thesis or question in hand till hee is prouoked in speciall manner so to doe For this cause in the second place the Lorde driues him to answer directly to the question as before 2 Here againe wee are to obserue how the Lord delights to commend his righteous seruants euen to Sathans face Psal 147.11 The Lord delights in them which feare him and attend vpon his mercie * Sathan is galled and greened in nothinge so much as to see Gods people prosper and proceed in Gods pure worshippe The Lord delights to commend his seruants And what the commendation is Iob is a sound man righteous c. as before chap. 1. 8. First a sound man admit a man haue all vertues yet if he haue a false heart and wicked vncleane conscience albeit all the world clap their hands in his commendation yet is he but dung and filthines before God 2. A righteous man not boasting of inward sinceritie which hath not the warrant and witnes of a good conuersation and righteous life 3. Fearing GOD not onely a righteous iustitiarie blameles before men c. for a number thinke themselues as angels if they can boast of this albeit they be farre from the knowledge and furthest off all men from the practise of the pure worship of God Iob is sayd therefore to feare God truely that is to worship God sincerely and deuoutly albeit all the countrey went a whoring after false gods 4. He eschewed euill he carefully auoyded all occasions and shadowes or appearances of sinne 1 Thes 5. like as when we smell a stinke wee turne away our face incontinently so did Iob. 5. Lastly hee perseuered constant and faithfull vnder the crosse an especiall signe of grace and of the presence of Christ Philip. 4.13 For the holy Spirit testifieth If thou bee faint in the day of aduersitie Pro. 24.10 thy strength is small 3. When the Lorde here speaketh that he was moued by Sathan to yeelde to his former commission wee haue before cap. 1. vers 12. shewed how the Lord had decreed and purposed the same before Sathā came in his presence howsoeuer he seem as it were to yeeld vnto his accusatiōs and to hearken to his calumniations against Iob. Sathan moued the Lord that is true but his motiues were not of force to bring the Lord to his conclusion The Lord was moued before Sathan came in presence as wee sawe before 4. Wee are to note here againe how the Lord calleth the former euill vpon Iob his owne worke he sayth it was hee that deuoured his substance c. so speakes Iob himselfe The Lord taketh away and yet we know the wicked impes of the deuill and that tempest and fire consumed all Wherefore let vs here learne againe and againe to fasten our eyes vpon the Lord he doth all things in heauen and earth And howsoeuer things seeme to vs to fall out accidentally yet the Lord still abideth in the sterne * The Lord God leadeth vs into temptation as he did his own sonne Iesus Christ Mate 4.1 Lu. 4. and it is he which deliuereth vs from euill gouerneth all things in heauen and earth let the instruments be what may be and intend what they list yet God in the end will turne all to the good of his elect 5. The Lord telleth the deuill to confound him al that euer he hath done is in vaine He hath sweat much to obtaine the commission next in the execution of it c. But al his labour is lost he cannot bring Iob to ioyne in league with him to renounce his God blaspheme c. all his labour is lost Verse 4. And Sathan answered the Lord and sayd skin for skin and all that euer a man hath will a man giue for his life Verse 5. But stretch out now thine hand and touch his bones and his flesh * Let me vndergoe any Curse to see if hee will not blaspheme thee to thy face These two verses containe Sathans aunswere vnto the Lorde wherein hee laboreth with more new reasons for a new commission 1. Arg. An hypocrite will freely giue all that hee hath to saue his lite to saue his skinne as the prouerbe is that he may lie in a whole skinne Iob is an hypocrite Ergo Iob will bee content to lose all to saue c. as the prouerbe is 2. Arg. Is from a kind of abiuration cursing c. If thou touch his bones c. if then hee blaspheme not let me vndergoe the curse wherefore now grant once again I may proceede against him to search him and to discouer his hypocrisie Skinne for skinne Guor begnad gnor This was an vsuall prouerbe and signifieth no doubt that a man would giue the deerest thing he hath to saue his life yea a man would bee glad if the euil come neere our bodies to leese some part of the skinne which may be best spared to saue the rest and so the life A man would hazard to beare a great blowe on his arme legge or thigh rather then on his head wee euer care for
that part which is deerest vnto vs. q. d. As if Sathan should say Iob may be a notable hollow hypocrite for all I could doe as yet for I haue not come neere his skin let me come neere his bones and then it will soone appeare what is in him All that euer a man hath Therefore Iob can well spare all the former losses for hee hopes to recouer all soone againe Verse 5. But stretch out now thy hande and touch his bones and his flesh That is now giue me a second commission that I may come neere and racke a little his flesh and bones for this is it that man most tendereth and regardeth all his cares are but to saue and preserue his carkasse let me therefore come in a second combat but to wrastle a little with him hand to hand and poyson his body with some speciall hotches and boyles c. To see if he will not blaspheme thee as before chap 1. 11. He breakes off his speech abruptly his meaning is if he curse thee not and renounce al religion Math. 8.29 Iam. 5. and blaspheme thee not to thy face I am readie to vndergoe any curse yea send me now presently to be tormented in chaines to hell fire before my time Sathan answers nothing to the proposition in hand how all his former labour was in vaine and lost and hee confounded and proued a blasphemer but like a wrangling sophister he holds still the conclusion albeit he be vtterlie destitute of any good argument for it Our enemie the diuel is neuer weary nor ashamed let vs looke for him euery day Here note againe the insatiable thirst and greedie desire these wicked spirits haue to destroy vs bodie and soule He is nothing wearied with the former combate prouiding as it were men and armour and yet all was lost he is nothing ashamed albeit confounded by the Lorde to his face Notwithstanding all the foyle and shame he hath alreadie receiued yet is hee as readie to bid the Lordes seruants battaile againe Let vs looke euery day for these practises of the diuell for thus hee came also to our Lord and master Christ not once or twise as Luke sayth of that great temptation in the wildernes When the deuill had ended all the temptations he departed from him for a time Wherefore let vs be watchfull and looke continually for this common aduersarie 1. Sam. 28. Math. 4. Sathan is very learned in all sciences but most expert in fallacies and lies Ioh. 8. The true marke of an hipocrite to preferre his carcas before all thinges yea heauen it selfe and Gods fauoure 2. How skilfull Sathan is in all points hee can dispute learnedly he can speake prouerbially he can cite scriptures falsly misapply pare and wrest them cunningly hee is seene in all naturall causes artes c. Hee was for good cause called mille artifex for hee can see say and doe as much as a thousand artificers can doe 3. Let vs learne of Sathan the true description of an hypocrite he is one that to saue his carkasse thinks nothing too deere he will see all sinke to saue himselfe he preferres his owne life before all things hee will sell heauen all the fauour and grace of God to saue his carkasse as Esau did his birthright for a messe of pottage to coole hunger and yet it is sayd that being afraide of Gods trueth he is readie to giue ten thousand riuers of oile yea the fruite of his bodie for the sinne of his soule Micah chap. 6. 6. 7. 8. But he will not learne verse 8. to doe iustly to loue mercie and to humble himselfe to walke with God Verse 5. The Lords hand is on Iob The deuills hand is on Iob The instruments of Sathan as before 1. Here againe wee see two handes about one worke cleane contrarie the one to the other for the Lordes hand is sayd to be stretched out against Iob and Sathans hand is sayd to smite Iob with sore boyles ver 7. but the Lord for his good sathan tending to his perdition with al his might This we haue noted before 2. Let vs learne here to beare our crosses patiently all sicknesses which burne and scorch our bodies and drie our bones for Sathan here tels vs that such as storme in impatiencie and blaspheme God in this case are starke hypocrites Of the wicked in their plagues Iohn sayth 1. They gnew their tongues for sorrowe 2. They blasphemed the God of heauen for their paines and for their sores Reu. 10.11 Math. 26. 3. They repented not of their works Seeke not helpe of the deuill as Azariah when he fell sicke of a fall thorow his window he sent to Ekron to enquire of the deuill by witches how he might recouer hee dies for it verse 16.17 The godly may fall as Peter into euill speeches but their sinne is of infirmitie they are preoccupied by Sathan their aduersarie before they be aware or their wittes are â—rased with sicknes they do nothing of set purpose and malice against God 3. Note here Sathans horrible sinnes in Gods presence Note here a notable picture of our desperat wittes in these dayes how roundly they follow and resemble their father the deuill Ioh. 1.44 They haue often like speeches as God shal saue them 2. wish to be damned bodie and soule or as God shal iudg them Othes and blasphemies most horrible first most impudently he denies that which God affirmes to be true 2. hee is manifestly conuicted and yet not ashamed 3. He still hungreth and thirsteth to murder the innocent and righteous seruants of God 4. Being all in a rage hee wisheth all Gods curses might light vpon him or that hee might sinke presently to hell if Iob bee not an hypocrite Such be his children at this day and haue been in all ages full of rage impudencie crueltie cursing banning c. Verse 6. Then the Lord sayde vnto Sathan * beholde he is in thine hand but saue his life In this verse wee bee taught how the commission was renued vnto Sathan where consider 1. The commission it selfe lâ—e he is in thine hand 2. The speciall exception or prouiso for the safegarde of Iobs life but saue his life But saue his life That is seeke not to kill him for thou shalt not preuaile The hebrewe Nephesh signifieth the soule and it signifieth also vsually the life of man in diuers places of scripture Naphsho shemor like as the Greeke and Latin names doe Seruare dicitur Sathan irrumpere non audere Gregor The purposes desires and wishes of Sathan and al his instruments are granted often to their owne coÌ„fusioÌ„ Psal 55.12.13.14 2. Sam. 17.23 Math. 26.5 1. The Lord is readie otherwhiles to grant the wicked their desire But like as Sathan here so all his children are very forward to wish and desire that which shall turne in the end to their owne confusion * The Lord giues them leaue often to counsell and