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
9. ver 2. when they had fasted they that were of the seede of Israel were separated from their strange wiues and children The princes and rulers were chiefe in this trespas and yet for all their high and loftie lookes they stoope here Ezra 9.2 The like inquirie we finde Iosh 7 in Achans storie and must yeeld vnto the censures and punishments inflicted vpon them And this is taught vs also in the storie of Naboth for a generall fast being proclaymed vnder colour of holines and pietie that cursed Iezabel couered all her bloodie practises Naboth was then falsely accused vniustly condemned and cruelly stonied to death for blaspheming God and the King The reason of this diligent care for generall and speciall sinnes raigning among Gods people see Iosh 22. the whole chapter Againe the people of God vnder Nehemias in that great fast the chiefe of them of all their families did binde themselues by an oath and by a curse Nehe. 10.18.29.30 that both they and their families should keepe and obey the holy couenant of the Lorde Lastly because of the present necessitie and wants of Gods ministers they bound themselues by statutes * 1. Chro. 26.27.28 2. Chro. 31.3.4 as in Dauid and Hezechias time to giue and contribute an annual pension for the ministerie and seruice of the Lorde Gods Leuits ministers must be encouraged by all good meanes in the worke and seruice of the Lord. And thus farre wee haue shewed in a generall manner how the olde Churche and people of God in former ages were exercised when they assembled themselues for any speciall cause or causes in a publike fast Verse 18. Then the Lord will bee iealous ouer his land and spare his people The last branch of the second parte concerning the happie end of a general fast THis is the last braunch of the second part of this text wherein the Prophet sheweth what a happie end their fast should haue If they truely humble themselues as is before prescribed the Prophet assureth them that the Lord was neuer so ready to raine his plagues and iudgements as he will bee to power downe his blessings and mercies vpon them For he will be iealous ouer his land and spare his people Exod. 20.5.34.14 The Lordes iealousie is often mentioned in the olde Testament Deut. 5.9 Nahum 1.2 Zach. 8 2. What Iealosie is by this worde is not meant an ill humor of suspicion but an ardent and feruent affection and loue toward his Church It is a metaphor and a speech borrowed from the true loue of the husband towards the wife which is such as there is no affection on earth among men comparable vnto it The last of the Canticl verse 6. This loue of man and wife is compared to death for strength it will ouercome all difficulties and lettes to doe good vnto the wife yea death it selfe and iealousie is said to be as hard or cruell as the graue it will deuoure and destroye all enemies and can bee no more intreated then the graue or death it selfe The same is said of this affection in the husband for the offence or iniurie done to his wife in defiling his bed Salomon telleth vs he can neuer be appeased Iealousie is the rage of a man Pro. 6 34. therefore he will not spare in the day of vengeance This iealousie the Scripture ascribeth vnto God not that any such affections or passions bee in him but that it might expresse the greatnes of his loue towards vs Ephe. 5. which is such and so great that looke what is done to his Church whereof hee accounteth as of his beloued spouse he euer deemeth and taketh as done to himselfe This he testifieth by his Prophet Hee that toucheth you Zach. 2.8 toucheth the apple of mine eye If any man aske a reason of this the Lordes iealousie surely there is no cause of it in any one of the creatures nor in any thing which hath being without himselfe His owne goodnes is the cause of all his loue iealousie and mercie towards his Church for he found it blacke spotted and a polluted masse of sin but hee hath made it by the blood of his sonne Comely as the fruites of Kedar and bewtifull as the curtaines of Salomon Cant. 1. ver ◠The Lorde is euer iealous ouer his people first during their obedience to preserue them Zachary 2.8 saith the Psalmist * This ielousie hath deuoured in all ages of the world as with a strange fire the enemies of his church Touch not my people and doe my Prophets no harme and to consume their enemies Zach. 8.2 I was ielous for Zion in a great wrath 2. But when they backslide and transgresse his lawes his ielousie burnes like fire against them Exod. 20.5 he sayth he is a ielous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation c. And yet when this heate of ielousie flameth as it were in him he is ful of heauines and griefe This sayth the Prophet He punisheth not his people willingly but as a tender father he striketh with the hand but not with the heart he repenteth him of all the euill hee brings vpon his people full of bowels of mercie and compassion as is before shewed vers 13. Ob. But this fire of Gods ielousie in elder times burnt vp alwaies the refuse and baggage people idolaters Obiection Wherefore the Lord doth not so strike the grosse sinners of our times as in former ages adulterers Numb 25. blasphemers murmurers Numb 11.1 Psal 78.20.21 with famine warres and pestilence how is it that this holy fire among vs in these dayes deuoures such a number of sweete young plants and good trees bearing fruite most fauourie and comely branches in the garden and vineyard of the Lord and yet stand still those wicked plants and dead rotten and most vnsauorie stocks which the Lords hād hath neuer planted I meane in a word wherefore are the righteous afflicted and taken away and this fire of the Lord neuer toucheth so many monstrous blasphemers wicked Atheists prophane beasts adulterers theeues drunkards oppressors vsurers c Ans First I answer with Iob chap. 24. 1. that the times appoynted for all iudgements are hid by the almightie he knowes best when and how to strike and the wisest man cannot render a reason of his wayes Secondly I answer 1. Remember Lots wife Luke 17.32 we are not vnder the Gospel to look for the like temporall and particular iudgements as vnder the Law 2. If they heare not Moses and the prophets neither will they be perswaded c. Titus 2.10.11 1. Cor. 11.32 Heb. 2.3 now more fearfull is the state and condition of all such proude sinners because greater grace is offered vnto all men by the bright shining light and glorious Gospell of Iesus Christ Therefore sayth the Apostle How shall we escape if we neglect so great saluation 3. Lastly
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
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
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
accord the same also saith good Bucer Nec pie praestari ieiunium potest Bucer de reg christ lib. 1. cap. 12. nisi vltroneo spiritu suscipiatur There can bee no religious fast but when that exercise is performed with a free spirit and a willing minde There must be also a willingnes and a cherefulnes in the publike fast but then is not the same libertie of leauing and liking which is here graunted 3. Performed by one This is the second difference or note of a priuate fast for the publike must be performed by the whole congregation the practise of a priuate fast by one onely in a familie we haue in diuerse presidents of the scripture for so Nehemias fasted alone Nehe. 1. v. 4. Dauid fasted alone for his childe 2. Sam. 12.16 Dauid besought God for the childe and fasted and went in to wit to his priuie chamber and lay all night vpon the earth Then the elders of his house arose to come vnto him and to cause him to rise from the ground but be would not neither did he eate meate with them So then he fasted alone as often also his custome was to doe Psalm 35.13 2. Sam. 3.35 Psalm 69.10 So Daniel alone Dan. 9. and 10. chap. so Cornelius alone Act. 10. ver 2. 30. So Anna the Prophetisse alone night and day full often Luk. 2.36 There was a Prophetisse one Anna the Daughter of Phanuel of the tribe of Aser which was of great age and had liued with an husband seuen yeares from her virginitie and shee was a widow about 84. yeres and went not out of the temple but serued God with fastings and prayers night and daye 4. Or moe in one familie This is the third difference or note of a priuate fast this euer is kept in the compasse of one familie but in the publike fast moe then one many families as the congregation will yeeld are assembled for this poynt also we be taught by other diuine examples of holy scripture For Hester and her maydes with her humbled themselues in a fast priuatly Hester 4.16 Fast ye for mee and eate not nor drinke not in three dayes daye nor night I also and my maydes will fast likewise And thus the Master and the familie may exercise themselues religiously in a priuat fast as hereafter shall yet better appeare 5. Priuatly This is the fourth difference and note of a priuate fast for such as fast in a familie must fast priuatly in their priuat chambers but the place of the publike is in the temple and publike congregation such as fast priuatly must separate themselues Zach. 7.3 because according to the time and occasion they giue themselues to weeping meditation and mourning So Christ willeth Matth. 6.18 That wee desire not to bee seene of men to fast but that our priuate fast bee seene and knowne to God in secret who notwithstanding will reward vs openly So Dauid in his priuate fast entered into his priuie chamber 2. Sam. 12.16 to sequester himselfe from all companies that he might more freely giue himselfe to mourning meditation fasting and prayer This is contrarie to the pride of the Pharisie who must be seene of men and knowne by his sowre face and Cemarims attire by standing and praying in the sinagogues and in the corners of the open streetes Matth. 6.5 Luk 18.11 6. For priuat and publike respect This is the fift and last difference and proper note of the priuat fast for the priuat fast is and may bee for the priuat respect of one or many or for the publike state also of Gods Church and people farre and neere but the publike and generall fast is for the publike and generall good of the Church onely First for priuat respects So Dauid fasted to see if by prayer and fasting he might obtaine of God the life of his childe 2. Sam. 12. and for his owne humiliation often Psalm 35.13 as did also the Apostle Paul as he testifieth of himselfe 1. Cor. 9.27 I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached to other I my selfe should be as a refuse or naught worth And to this end he fasted often for himselfe and for the Church 2. Cor. 11.27 in * Ieiunia Golunt aria interpretor I. Cal. c 8. ibidem They were voluntarie not constrained fastes fasting often 2. Cor. 6.6 by watchings by * A voluntarie exercise I. C. 8. ibidem 2. Tim. 2.25.26 fastings Secondly for publike respects wee ought also priuatly for our brethren for the whole Church of God specially that Church and land wherein we liue and haue receiued so many of Gods sweete blessings spirituall and temporall and for neighbour Churches also as neede and occasion shall so require Dauid fasted priuatly for the common good of his enemies that God would giue them repentance that they might know the trueth and come to amendment of life out of the snare of the diuell For this cause he saith Psalm 35.13 speaking of his enemies Yet I when they were sicke I was clothed with a sacke I humbled my soule with fasting and my prayer was turned vpon my bosome Nehemias fasted alone for the good estate of the whole Church certaine dayes and Daniel also one and twentie dayes chap. 10.2.3.12 and he was heard and comforted And Peter in his often fastings had no doubt the whole Church in remembrance for hee saith That he careth for all the Churches 2. Cor. 11.27 and therefore he prayed and fasted for all Churches So good Augustine Bishop of Hippo in Africa when that citie was besieged by the Vandals he gaue himselfe to fasting mourning and prayer and dyed in that siege as writeth Possidonius And thus farre shall suffice for the confirmation of the description of a priuat fast The third Question VVhat moued the faithfull whose practise is commended by Gods spirit for instruction and imitation in elder ages to exercise priuat fastings and whether we may not and must not doe the like in the like occasions NOw let vs proceed to teach the ignorant the manner how and the time when and vpon what occasion they must exercise themselues in this religious abstinence and first here Iiudge this to be a firme demonstration for instruction The same motiues arguments and occasions which moued the faithfull in elder ages to humble themselues in priuat or publike fasting ought to moue vs These motiues and occasions following moued them therefore they may and must moue vs This reason I ground vpon this and the like places of scripture Hebr. 6.11.12 And we desire euery one of you c. That ye be not slothfull but followers of them which through faith and patience inherit the promises Secondly here remember that wheresoeuer in the scripture Gods spirit speaketh of sackcloth dust and ashes rending of their clothes humbling of their soules the learned are of iudgement that the religious abstinence is there vnderstoode for these were speciall adiuncts
contēptuously maliciously sinning against God with a high hand prophanation of Sabbaths contempt of the holy ministerie with other sinnes against first and second table innumerable For these and the like sinnes the Lord threatneth in his law to plague vs. I will send sayth the Lord a sword vpon you that shall auenge the quarrell of my couenant c. And thē he mentioneth many euils plagues which haue in all ages consumed and smitten the contemners both of the law and Gospell of Iesus Christ Leuit. 26.25 Deut. 26. and 27. 28. chap. These and the like dearth barrennes scarsenes hunger thirst pouertie penurie the plagues of Egypt pestilence poxe feuers collicke heate emerodes leprosie measels madnes losse of goods windes tempests waters withering wasting burning drought raine oppression robberie theft rape captiuitie exile miserie subiection danger prison sicknes stripes shame cowardnes blindnes error an amazed hart desperation thought vnquietnes warre fire sworde feare trembling sorrow short life sudden death both of bodie and soule Fast and pray that GOD would giue all states of men repentance grace to beleeue and to obey the Gospell The 9 cause Fasting and praier for princes their protection c. 1. Tim. 2.1.2.3 These and the like miseries doe follow the breach and contempt of Gods holy couenant Therefore I conclude That which moued the faithfull of elder ages to fast in their daies ought to moue vs The generall sinnes of the Church c. gaue them occasion of fasting weeping and mourning therefore the like occasion must moue vs. Againe the holie spirite of God giueth vs a speciall charge for prayer and fasting for his vicegerents his annointed Kings and Queenes princes gouernours of his Church and chosen people First for prayer Christ speaketh by his Apostle I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie that ye may leade a quiet and peaceable life in all godlines and honestie And if we must pray for all princes in generall euen the bloudie tyrants the deadly arch enemies of Christs flock as here is commanded and as Tertul. sayth the faithfull in his time did Tertul. in apologet ad Scapulam how much more are wee bound to performe this dutie for our Kings and Queenes Es 49.22 the nursing fathers and nursing mothers of the Church of Christ When wee fast and pray for our dread Soueraignes protectiō we must also desire the enemies conuersion or confusion Secondly for fasting wee haue also a speciall president set before vs by the same spirit for instruction and imitation Hester 4.15.16 in these words Then Hester the Queene commaunded to answer Mordecai Priuat and publike fasts for protection of princes Goe and assemble all the Jewes that are in Shushan and fast ye for me and eate not nor drinke not in three daies day nor night I also and my maides will fast likewise and so J will goe vnto the King which is not according to the law and if J perish I perish So let vs remember as dutie bindeth vs to recommend vnto almightie God our most gracious Hester Q. E. in fasting prayer and thanksgiuing First in fasting and prayer priuatly publiquely putting vp in the name and mediation of Christ Iesus our humble supplications 1. That almightie God would multiplie the comforts and graces of his most holy spirit vpon her 2. That the Lord would stil lengthen her yeares Gen. 35.29 Iudg. 5.7 that she may be full of dayes and a blessed ancient mother in Israel 3. That God would still be such a brasen wall and tower of defence for her protection that her enemies may euermore be beaten backe discouered and confounded in their practises 4. That she may dailie bee more and more strengthened and adorned with the spirit of wisedome and of iudgement Es 11. with princely courage and christian fortitude for the good gouernment of her people the Church and flocke of Iesus Christ committed and commended by him vnto her charge 5. That her royall heart may still be humbled vnto Christ as Hesters was that she may powre foorth such prayers before him as that both her selfe and her people may still bee preserued Secondly we must also be mindfull to offer vp vnto the Lord the sacrifice of praise and thanksgiuing for our most noble Queene 1. For that she hath been now these 37. yeares and vpwards by Gods speciall prouidence a most tender hearted nursing mother not onely for vs Esay 49.23 but also for many myriades of Gods people 2. For that by her Graces meanes we haue receiued and doe inioy of Gods free goodnes the greatest treasure vnder heauen the most glorious Gospell of Iesus Christ and his holy ministrie the meanes appoynted for our saluation 3. For that by her vnder God we do inioy both spiritual temporal blessings not as neighbour Churches round about vs with many crosses and afflictions but in a most happie calme quiet and peaceable life with godlines and honesty 4. 1584. W. Parries disloyal practises 1585. Treasons discouered of 1. E Northūberland 2. Q of Scots 3. Frances Throg 4. D. Sanders 5 D. Allen. 6. Charles Paget 7. W. Shelleys 1594. 8. D. Lopez For that the Lord hath strangely yea miraculouslie discouered and layde open so many most detestable and accursed trecheries and treasons of popish atheists most diuelish and vnnaturall practises of bloody rebels against her royall person for their confusion and our most comfortable deliuerance the almightie God be blessed and make his people more thankefull for the burying of such great mercies without any sacrifice of prayse vnto GOD is one great sinne in our land 5. For that the Lord still notwithstanding our manifold sins spreadeth out his wings ouer her for protection and comfort and the confusion of our enemies who thirst for nothing more then by her death for our ruine and vtter desolation I conclude of the premisses We must fast and pray as the faithfull haue done But they fasted and prayed for the protection c. of Princes c. Therefore must we so fast and pray in like manner The last speciall motiue and cause of this priuat exercise of fasting in all religious families The 10. cause of priuat fasting for the Church vnto all Gods faithfull people to the worlds end is the publike state and for the good of Gods Church and people generally as to preuent euils to come to remoue present or imminent dangers c. For thsese causes are euident in many presidents wee finde in the Scripture For euery true beleeuer and member of Christs Church ought to lay to his heart the miseries of Gods people and to feele them as if they light vpon his owne soule So Elisha doth foreseeing what euils should come on Gods people first he fastened his eyes so long vpon Hazael that Hazael was ashamed secondly 2.
all the congregation 3. When the congregation is gathered what is to be done 1. The people yōg and olde must vers 16.17 1. Mourne and weepe 2. They must fast 3. They must all assent in prayer with the priests 2. The priests must principally in this action 1. Weepe and mourne for Gods people 2. Pray earnestly for the Church of God 4. What good effect and happie issue this solemne fast humiliation of the faithful shal haue 1. The Lord will be carefull ielous ouer his people vers 18. 2. The L. wil spare his people and end their afflictions Ioel. chap. 2. vers 12. Therefore also now the Lorde saith turne you vnto mee with all your heart and with fasting and with weeping and with mourning THerfore also now As if the prophet said Sense I haue now taught you sufficiently the causes of your miserie first of that great dearth and famin which hath wasted al your store greatly weakned the whole land you haue heard that your sinnes were the cause of all that euil but you would not harken not beleeue Now I come againe the second time and I tel you how the Lord hath determined alreadie to bringe vpon you a merciles bloudie people Wherefore rent your hearts with sorrow for sinnes past and testifie your vnfained repentance by fasting weeping and mourning 1 This v. teacheth vs Doctrine how the holy prophets did carefully watch and obserue their times occasions and other circumstances when where and how they might best speake vnto a dead hearted people The wicked will not heare till their corrections come So did Azariah the prophet watch his time to call vpon Asa and all Iudah to reforme the church of God in their daies for when Asa had gotten a wonderfull victorie by Gods free grace mercie then Azariah moued by gods spirit spake these words The Lord is with you while you be with him 2. Chro. 15. v. 2 3 4 5. and if you seeke him he wil be found of you but if you forsake him he will forsake you then hee sheweth them their capitall sinnes Now for a long season Israell hath beene without the true God and without priest to teach and whithout lawe i. Looke vnto it O king and O ye people of Iudah The three speciall pillers of the Church and common-wealth you haue wanted for a long time the maine greate pillers of your common welth therefore no maruell though your kingdome were so in daunger of ruine and destruction 2. This v. teacheth vs that all the time the Lord threatneth vs til his iudgements be executed Passe not the acceptable time for that is dangerous now is the time when he speaketh by his holy word and chastisements Reuel 9.20 Esa 55.6 Hebr. 3.12.13 is the time wherein the Lord calleth vs to repentance and therefore most carefully to be regarded as the Lords acceptable time and as the daie wherein God offereth vnto vs saluation 2. Cor. 6.1.2 Es 49.8 3. This verse teacheth vs what true repentance is namely a conuersion vnto God with all the heart The Lord will not be serued by parts or by halfes but with all the hart the Lord wil not part stakes with the diuel the world the flesh no more thē with Baal he is God alone must haue the whole heart This is it the law commandeth and Christ requireth all the heart al the soule all our strength al our thoughts to loue worship and serue him Deut. 6.5 Luke 10.27 chap. 14.26 The holy spirit giues the good K. Iofias this cōmendation * The minde discourseth disputeth the soule desireth the heart lodgeth and embraceth c. 2. King 25.25 He turned to God with all his heart with al his soule with all his might according to al the lawe of Moses When we do God any seruice he would haue vs to doe it with such cheerefulnes as that no part of vs within or without sit idle we must thē straine all parts and speciallie these here mentioned the heart soule mind his great chambers wherein he doth erect and set vp his throne and kingdome 4. Wee be taught that fasting is an holy exercise very needefull and profitable to testifie our conuersion and repentance as is afore shewed 5. This verse teacheth vs how the holy saints testified also their vnfained repentance and conuersion vnto God by weeping and mourning and how that when they humbled themselues in their fasts priuate or publique they did expresse their vnfained sorrow for sinne by weeping and mourning And surely fasting will drawe vs to a more earnest searching fight and feeling of our owne vnworthines and so to a deeper sorrow and mourning for sinne for which cause the exercise which the other Euangelists call fasting Compare Mark 2.20 Luk. 5.35 Matth. 9.15 S. Matthew cals mourning Because that must leade vs vnto this We haue many notable examples and presidents of the saints Chap. 8.9.10 to teach vs how weeping mourning follow fasting The people in Nehemias time when they humbled themselues in fasting wept and mourned so exceedingly for their sinnes that the noble captaine by much intreating could not stay their weeping So the Leuites which preached in euerie congregation for the whole multitude was deuided into diuerse assemblies called vpon the people to cease weeping and mourning Verse 11. 1. Sam. 6.6 And in Samuels time the people fasting and mourning for their sinnes wept so much that they are saide to haue drawne whole buckers of water which the depth of their sorrow for their sinnes the anger of God against them had ministred We reade often of Dauids teares 2. Sam. 3.31.32 So likewise of Christes weeping Luke 19.41 Iohn 11. but of his laughter neuer 2. Kin. 8.12.11 Act. 20.30 Phil. 3.18 Hezekiah wept and mourned 2. King 20.1.2.3 so did Elisha to Hazael and Paul at Miletum because they did foresee the euils which were to come vpon the Church of God And Ioseph wept often being occasioned by his brethren Luk. 23.62 Luk. 7.38 Genesis 50.17 43.30.45.1.2.14 Peter in his conuersion wept bitterly and Maries teares were so many 2. Kin. 22.19 that she is sayd to haue washed Christs feete with weeping Iosias heart melted and wept before the Lord for his owne sinnes and the sins of his people And the Psalmist sweetely teacheth what ioy followeth all the crosses of the faithfull The teares of the faithfull haue a happie end if with ioynt hearts they weepe and mourne and cry vnto God Psalm 126. vers 5.6 They that sow in teares shall reape in ioy they went weeping and carried pretious seede but they shall returne with ioy and bring their sheaues And thus wee see how the faithfull can shed teares plentifully for good causes which assuredly are neuer lost on the groūd Psalm 56. ve 8. but bee registred with the Lord and preserued as in his bottels 1. Quest Doe the godly weepe for themselues
prepareth and inlargeth our harts before we can be humbled so then where great loue humilitie and repentance is in vs the Lords great loue and grace went before in the pardoning of many sinnes Luk 7.47 So speaketh Christ Many sinnes * An argumēt from the consequent not frō the cause as the example following testifieth are forgiuen her for she loued much Vers 14. Who knoweth if he will returne and repent and leaue a blessing euen a meat offering and drinke offering vnto the Lord your God THis verse containeth the third argument Coherence to moue the Iewes to repentance and it is thus much in effect Whereas the Lord hath consumed your corne and cattel and so wasted your store that you haue not to maintaine the publique seruice of the Lord so that your Leuites be discouraged in the Lords seruice 2. Chro. 31.4 Mala. 3.8 Notwithstanding if you shall vnfainedly seeke the Lord by heartie repentance be well assured how hard so euer it may seeme vnto men the Lord shall powre his blessings vpon you Who knoweth if By this manner of speaking Sense the Hebrues doe not meane any doubting in the speaker but they signifie the difficultie to obtaine that which is spoken of by any naturall meanes as then it might seeme admirable and incredible that after the ground had bin so long wasted and dried vp they should receiue some fruites of the earth againe q. d. True it is sayth the Prophet man hath good cause to doubt So lift vp your hearts in wars and pestilence howsoeuer it seeme hard to men yet god will deliuer you saue you doe you good if you repent but lift vp your hearts aboue earthly meanes and looke vpon Gods mercies and holie promises if you repent hee is willing and able doubt not to doe you good The like phrase we haue Exod. 32.30 I will go vp to the Lord if I may pacifie him for your sinne that is your sinne is so horrible what man is there but must doubt to finde any fauour with God for you yet I trust because of his infinite mercies I shall be heard and that with much crying I shall obtaine some mercie for you Caleb speakes in like manner Iosh 14.12 and Ionathan 1. Sam. 14.6.7 And Peter to Simon Magus Act. 8. 22. A blessing for meat offring and drinke offring that is the Lord will powre vpon you such blessings as you haue neede of for his seruice For by meat offring c he meaneth all manner of sacrifices and rites which were commanded in the seruice of the olde Church see Numb 28. vers 5. Exod. 29.40 Leuit. 2.1 Exod. 16.36 q. d. Because of your famine the diuine seruice of the Lord prescribed in his law is ceased notwithstanding mourne and lament and humble your selues vnfainedly and the Lorde shall graunt you such blessings as you haue neede of for the vpholding and continuance of the Lords seruice This verse teacheth vs First what a hard matter it is to asswage the fire of Gods wrath when it once breaketh foorth when he strikes with famine warres or pestilence any sinfull people Surely in regard of our selues because we haue multiplied sinnes against him we haue cause to doubt he will neuer leaue vs till he hath consumed vs. But when we consider his promises his goodnes his Christ his rich mercies in Christ let vs not doubt but send foorth cryes mightily vnto him and assuredly wee shall finde grace and comfort if wee beleeue and repent Consider the generall and fearfull sinnes of the land and when the Lords wrath breaketh foorth into warres plague famine or pestilence who can looke for any thing but that the Lord should consume as hee hath done the rebels in former ages where the Lords couenant is broken the seales polluted and prophaned his wonderfull name blasphemed the holy Sabboths spent in the seruice of Sathan Bacchus and Venus and reserued by vncleane beasts The reuenger of the couenant is sent forth for these sinnes Leuit. 26.25 as the only time for drunkēnes gluttonie surfetting whoredomes and such like abominations Yet notwithstanding the Lord our God being that gracious God so slow to wrath so full of bowels of mercie as the Prophet hath before shewed let Gods people in their vnfained repentance bee well assured they shall finde fauour and grace with God Secondly here wee learne the chiefe care and desire of Gods people when they be truely humbled and conuerted vnto God namely how the seruice and pure worship of God may bee maintained For they are well assured this is the chiefe piller and stay of all their good state and welfare in this life and Gods speciall ordinance for their euerlasting saluation So soone as Asa was deliuered truly humbled and informed by Gods Prophet he reformed his kingdome and set vp the seruice of God 2. Chro. 15.1.2.3.4.5 2. King 22.19 23. When Iosias heart melted hauing heard that holy law read c. he reformed his kingdom and set vp the pure worship of God in the land Now the time is come vpon vs for to practise this holy doctrine of repentance which the Prophet hath hetherto commended vnto vs in this exhortation if we regarde it not note the time of our visitation certaine it is the greater shame and confusion is reserued for vs. Let vs not bee like the Atheists of Esaias time who when the Lord called them to fasting weeping and mourning gaue themselues to eating and drinking and feasting scorning his Prophets with let vs be merrie for to morrow we shall die Esay 22.12.13.14 And like to the brasen faced Atheists and rebels of Ieremies time of whom the Prophet complaineth in these words chap. 5. vers 3. 4. O Lord are not thine eyes vpon the trueth A dangerous signe if ther appeare no humiliation when god striketh Reue. 9 20. thou hast striken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction they haue made their faces harder then a stone and haue refused to returne Therefore I sayd surely they are poore they are foolish for they know not the way of the Lord nor the iudgement of their God Vers 15. Sound the trumpet in Sion sanctifie a fast call a * or Proclaime the daie appoynted Kiru gnatzarah Indicite festū retentionis Because the people were kept in and restrained this daie solemne assemblie HEre beginneth the second part of this text wherein as before is noted foure things are principally to bee considered First what preparation must goe before a generall fast Secondly what persons must bee assembled Thirdly what must be done when they bee assembled together Fourthly what blessings they must expect assuredly if they humble themselues and truely conuert vnto God First concerning our preparatiō vnto a generall fast wee learne in this verse foure speciall poynts be required 1. The day must be knowne and signified with sounding of a trumpet
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 gentiles and in speciall manner also for the poore saintes afflicted in Ierusalem and the Lord graciouslie heard them both for the Lorde then mercifully prouided for the Iewes by Peter and his fellowes and stirred vp the gentiles to shew bowels of mercy vnto them in supplying their wants by their often sacrifices of brotherlie contribution Againe it is storied that then he sent also those two worthie instruments of his grace Paule and Barnabas for the conuersion and confirmation of the gentiles And they prospered exceedingly in that holy worke for the which the Lord sent them The 6. cause of a generall fast is that the church may cal vpon the Lord to blesse some special enterprise in warres and peace or worke which is taken in hand To conclude this point I finde also that Gods Church assembled in this publike fast when they did enterprise or execute any speciall thing which did highly concerne Gods glorie and the generall good of all Gods people As the Church before named in Antioch when they were to lay hands on Paul and Barnabas after they were separate and poynted foorth by the Lord as is before shewed Act. 13. vers 3. it is sayd they fasted againe the second time and blessed them and commended them to the grace of God that the Lord might prosper their holie ministrie among the Gentiles The like was done sayth the holy Ghost Act. 14.23 in all places where ministers were ordained they did it by election and with fasting and prayer they commended them to the Lord in whom they beleeued And for this cause S. Hierome giueth vs a notable example in Prolog super Math. For he saith that when John the Euangelist was desired to write his Gospel against Ebion and Cerinthus which denied Christs diuinitie he answered that he would doe it if the whole Church would first fast publikely and pray that God would blesse his labours Vers 16. Gather the people * Sanctifie call the congregation gather the elders assemble the children and those that sucke the breasts let the bridegroome go foorth of his chamber and the bride out of her chamber HEre begins the second braunch of this text another chiefe poynt to be considered in a generall fast and that is what persons must be here assembled This repetition teacheth vs that in such calamities the Lord would haue vs careful readie to humble our selues in such holy exercises The prophet speaketh first in generall repeting his first charge gather the people whatsoeuer they bee rich or poore call euery where and sanctifie a congregation faile not to doe it And lest that any should doubt of the exception of some hee giueth vs his minde in more speciall termes gather the elders q. d. my will is that you assemble the princes the Magistrates the priests the prophets and all the rulers of the people what office soeuer they beare in Church or Common-wealth The reasons for their appearance and humiliation in this assemblie first for that they stande more guiltie then the rest for manifold sinnes and corruptions both in regard of their offices and of their yeares Secondly for that their example is greatly considered noted and followed of all sorts of men Thirdly their counsell and helpe must be had as for diligent inquisition and discouerie so for the punishment also of all capitall grosse sinnes which are the causes of this great euill and generall calamitie Wherefore they must meete for this purpose and come willingly and carefully with all speede as men assembled for the quenching of a great fire for the fire of Gods wrath is kindled and is readie to consume his people Secondly he calleth also for the younger sort euen the tender infants sucking the breasts for the Lordes wrath reacheth euen against them because they are wrapped vp and defiled with the leprosie of their owne naturall corruption Ephes 2.3 Rom. 5.12 and also for the sinnes of their fathers Hoshea warning the people of the Iewes to repent sayth that for their sinnes God will strike them and their children Hos 13.16 14.1.2.3 for he will send against them such bloudie enemies as shall dash their infants against the stones and be so barbarous as to rip their women great with childe and yet here is no vniustice Wee knowe that for treason against princes the punishment is extended euen to the children stayning of bloud losse of goods losse of landes no maruell then if for our rebellions against the Lorde and King of Kings his yre bee thus kindled euen against our posteritie And wee see this anger of the Lord readie to consume also besides our children euen all our substance if wee humble not our selues when the Lorde calleth vs thereunto Ionas chapter 3. vers 5 6. Ezra 8.21 Againe the Lord would excite a dull and frosen hearted people to mourne and weepe by seeing and hearing the teares and cries of their infants that so they may bee moued if not in regard of Gods fearefull indignation and iudgements yet for naturall affection to mourne weep and humble themselues before the Lorde And this also concerning the children is commaunded that they might inure and acquaint their children with good things that they might in riper age loue and practise the holy exercises of religion and pietie Thirdly the holy Ghost yet proceedeth further and will haue no sortes of men excepted but now they must all mourne without any exception euen of the Bride and Bridegroome when they haue greatest cause of mirth ioy and comfort Deut. 24.5 they must turne all to sorrowe fasting weeping and mourning There was a lawe prouided of God for the new married that they should bee exempted one yeare from the warres When a man hath taken a new wife he shall not goe a warrefare neither shall he bee charged with any busines but shall bee free at home one yeare and reioyce with his wife which he hath taken Notwithstanding when for the causes before shewed Gods people assembled vnto this publike humiliatiō there was nothing might priuiledge or free any man from this holy exercise And that which is here by the Prophet commanded is also both commanded by precept and commended by the practise of Gods people in other places of the scripture When the people of the Iewes were to receiue the holy couenant and lawes of God in that most wonderfull manner in Sinai they were commaunded to be sanctified and prepared that they might come with reuerence One branch and part of this preparation was this Exod. 19.15 Be readie the third day and come not at your wiues The mariage bed abstained in time of extraordinarie humiliation And this is that which the Apostle commendeth that there be a mutuall consent betweene man and wife to leaue the marriage bed when the time calleth them to an extraordinarie humiliation in a priuat or publike fasting and prayer 1. Corin. 7.5 So Peter Martyr vnderstandeth this place Quo loco existimo eum
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
forward and so early in his sacrifice hee feared least his children sonnes and daughters had offended God in feasting Where obserue these poynts First that in feasting the most religious may miscarry if they bee not circumspect either in deede or word or both if wise men here offend what shall wee thinke of the wicked which like beasts abuse themselues in all gluttonie and drunkennes surfetting and vncleannes of life 2. The care of godly parents ouer their children Iob knewe the sins of his children did in special manner highly displease God disgrace his profession shame religion offend the weake and open the mouthes of all idolaters to blaspheme against God and his Church Bad Children 1 Offend God 2. Offend his Church 3. Greeue good parents hearts 4. Cause enemies to blaspheme Gen. 34.10 Therefore he is marueilous watchfull lest his children offend For this cause Iacob because of his lewd sonnes complaineth You haue troubled me and made me stinke among the inhabitants of the lande 3. The gouernment of a familie will soone lay open any man whether he bee religious or irreligious wise or foolish and therefore the holy spirit maketh it an argument to choose a good Minister by 1. Tim. 3.4 One that can rule his owne house will hauing children vnder obedience with all reuerence Cleane contrary the feare of wicked and foolish parents is not for the sinnes of their children but for the wants of their children Old Ely is greatly noted and punished for example as a bad father for his two graceles sonnes the wicked fist Hophni and the brasen faced Phinehas both godles and prophane 1. Sam. 1.12 for whoredome and vncleannes and Ely the father knew all and feared little Iob knew nothing by his sonnes and feared much For intolerable sinnes his chastisement was but a gentle checke vers 23. My sonnes why doe you such things For this cause hee receiued this answer from the Lord vers 30. Them that honor me will I honor and they that despise me shall be despised Afterwards his sonnes were slaine and he brake his neck 1. Sam. 4.17.18 And this also was Dauids sinne and hee smarted for it 2. Sam. 16. vers 17. 1. King 1. vers 5.6 4. The holy Ghost yet further commendeth vnto vs Iobs religious care ouer his childrens liues in that knowing nothing euill in theÌ„ neither by sight nor by hearesay that they were any way wickedly bent to any open sin yet he feareth they might purpose thinke or speake some thing closely priuily and in their hearts desire that which might dishonour God For he sayth It may be my sonnes haue sinned in their * Swearing blaspheming a special marke of an impious and Godlesse man Eccle. 9.2 hearts blaspheming c. Parents and masters of our time are farre from Iobs feare for they will not feare open proude and intolerable sinnes and say it may bee our sonnes or seruants haue blasphemed broken the Sabboth c. but they suffer children and seruants to sinne priuily and openly and giue most vile examples of Atheisme pride whoredome and all vncleannes A wonderfull commendation of Iob that he is carefull not onely that they offend not the open eyes of men but also the secret eyes of God If he were so watchfull ouer his childrens sinnes hee was no doubt marueilous carefull for his owne heart and conscience as appeareth chap. 31. vers 7. and chap. 27. vers 6. * Wicked men swearers are not ashamed to say they loue the Lord because they haue him often in their mouthes so might witches wizards for none haue oftener the name of God good things in their mouthe Mine heart shall not reproue me of my dayes 5. Where Iob is sayd thus to worship God after al their feastings learne perseuerance in well doing and remember now his life hath testified his former commendation vers 1. to be iust If this man was so humbled as after wee see let vs that be so spotted beare it patiently when we be beaten worthily for our sinnes Vers 6. Now on a certaine * Or when such a daye was come day the sonnes of God came that they might stand before the Lord and Sathan came also among them THus farre concerning Iobs description c. a preface to the whole storie Now entreth in Sathan as one speciall actor of this tragicall storie which notwithstanding had a comicall and a happie ende Here beginneth the second part of this chapter which is continued to the 12. verse This part hath two branches the first is in the 6. and 7. verse where is shewed how the Angels good and euill are appoynted to stand and to serue the Lord for the execution of his will and when and where and how it pleaseth him The second branch is in the verse following to the 12. verse wherein first the Lord giueth his seruant Iob his iust commendation in a gracious manner vers 8. And secondly Sathan doth oppose himselfe against Iob vehemently accusing him of hypocrisie before the Lord with all his might vers 9. 10. 11. Now on a certaine day That is say some Senâ—â— when such a feast came or in one of these banketting dayes Sathan came among the good Angels c. Rabbins how they glose vpon this text Others say this was the first day of the yeare wherein the Lord did as it were vsually keepe court and take accounts of all things done the yeare past these bee the glosses of ridiculous and foolish Rabbins To be short by a certaine day here is ment that very time wherein it pleased the Lord to reueale his will and euerlasting decree vnto Sathan for Sathan himselfe knew it not before hee was sent of God to execute the same The sonnes of God In these words are vnderstood the holy Angels for wee haue the like 1. King 22.19 in the speech of Michah to Achab J saw the Lorde sit on his throne and all the host of heauen stood about him on his right hand and on his left hand and the Lord sayd who shall entise or perswade and deceiue Achab that he may goe and fall at Ramoth Gilead And one said on this manner and another on that manner Then there came foorth a spirit and stoode before the Lord and sayd I will entise him and the Lord sayd vnto him wherewith I will goe out and bee a false spirit in the mouth of all his prophets then he sayd thou shalt entise him and shalt also preuaile goe foorth and doe so The Angels haue many names in Scripture This name is common to them all with all the faithfull First Psal 82.6 Ephe. 1.21 for that their adoption and confirmation is by grace and through Iesus Christ for he alone is the naturall sonne of God secondly they haue this name because of the excellencie of their nature for they doe most resemble God our heauenly father So the faithful are called in many places Gen. 6.2 Rom. 8.14 Came. Naturall
bodies all moue and change place So the spirits also are truly sayd to goe and come from place to place as they be sent and called for by the Lord to execute any thing But in this place this verbe of mouing as that of standing which followeth are vsed familiarly the Lord speaking to our capacitie because we be weake and vnable to conceiue otherwise of spirituall things For the trueth is this there is no comming vnto God by motion but when the Angels are said to come vnto him and stand before him thereby is meant they serue him and attend vpon him He hath no such need to call them to any conuent or assemblie they are alwaies in his presence where euer they bee and hee can informe them concerning his will and the execution thereof at all times And yet it is not to be doubted he doth assemble them when where it pleaseth him That they might stand By this standing before the Lord is meant the readines of the holy Angels to execute the Lords will and to performe all duties imposed by the Lord vpon them Their redines to obey the Lord their true obedience is notably commended Psal 103. v. 20. Praise the Lord his Angels that excell in strength that doe his commandement in obeying the voyce of his word The Lord hath no neede of their seruice as princes and great men haue on earth but by their seruice hee would teach vs what is the inuisible power glorie wisedome and maiestie of our God on whom such glorious and mightie creatures as the Angels are doe continually attend And Sathan also came among them That is like as the holy Angels they stand goe and come to serue the Lord in their places and all they serue him cheerefully in doing his wil So Sathan also and wicked spirits they are drawne albeit against their wil to the Lords presence to serue and obey him in the execution of such things as the Lord shall please to giue them in charge to doe And their seruice is here signified by Sathans comming into Gods * He is saide cap 2. ver 1. to come to stād that is to waite as it were before God Epe 6. Iud. ver 6. presence not that wicked spirits haue any accesse to the highest heauens for the Scripture sayth they be in this world and in hell onely and chayned wheresoeuer they goe as Saint Iude speaketh And like as the Lord is comfortably present by his good spirit here on earth with his people but in great terrors often with the wicked so is it with good and euill Angels his presence and power is most comfortable vnto the good Angels but his face is terrible vnto Sathan for the Lord curbs him chaynes him and limits him wheresoeuer he goes And whereas one spirit is here onely named in the singular number by this name Sathan This manner of speaking is vsed not that wee should deeme that there are but few for no man is said to be possessed of a legion but that we might vnderstand how that wicked spirits haue as it were their kingdome and haue so conspired together against God and man and that they haue as it were one their chiefe Prince and Lord called therefore the God of the world 2. Cor. 4.4 the prince of the world c. Eph. 2.2 This word here and elsewhere signifieth a sworne enemie and a speciall aduersarie and so hee is to Christ and his members as here in speciall we see against Iob. Gen. 3.15 And this was euer taught the people of God from the beginning This verse teacheth vs first Doctrine that nothing commeth to passe here below vpon earth whether for the good of the godly or punishment of the wicked but it is decreed first in heauen aboue And here wee see how the Lord in his good time doth manifest his decrees concerning all and euery one of his workes vnto men and Angels as it pleaseth him when he vseth their seruice for the execution of his will Let vs not bee dismayed with the strange euents of this life howsoeuer they fall out yet are they not gouerned by chance or fortune or constellation c but by the most admirable decree and hand of our God This did not Iob and his friends so well consider as they should haue done 2. Wee learne that the prouidence of our God is not tyed to any secondary causes the heauens the Angels good and euill and all inferiour creatures they doe all serue and obey him and he committeth not the care of any particular thing no not of the basest and vilest creature vnto any one of them 3. Wee haue here a good argument of the almightie power and glorious empire of our God who hath thus all Angels good and euill in subiection vnto him They haue no authoritie nor power to effect any thing good or euill in this present world 1. Kin. 21.27 but by him and from him 4. We learne here that the Lord whether he vse good or euill Angels as his instruments for they all serue him yet all his workes are good and wee ought euer with patience to expect the good end of them 5. This verse and all the verses going before haue a speciall relation to the euents following both specially in these two mentioned chapters Coherence and generally to all things storied in this whole booke 1. The first verse sheweth the cause of Iobs courage and constancie mentioned vers 20 21 22. and chap. 2. 10. he did stand fast because he was a sound man a righteous man fearing God and eschewing euill 2. The 2. and 4. verse speake of his religious children and haue relation to the 19. vers where mention is made of their sudden destruction by Sathan to breake Iobs heart 3. The 3. verse mentioneth his substance that we might also consider well of his wonderfull losses mentioned vers 13 14 15 16 17 18. 4. The 4. and 5. haue relation to the 13. wherein is shewed what time Sathan came in the first conflict against Iob the day of their feasting 5. This 6. and the rest following to the 12. are layd before vs purposely by the holie spirit that wee might consider how Sathan receiued his commission and authoritie from God before he could doe any hurt vnto him or his as after shall appeare 6. Where the good Angels are called the sonnes of God I learne 3. things 1. They are vnder God they haue no absolute authoritie of their owne 2. They are most faithful and obedient vnto him 3. They loue vs deerely as brethren Vers 7. Then the Lord said vnto Sathan whence commest thou and Sathan answered the Lord saying from compassing the earth to and fro and from walking in it This verse containes 1. A question Sathan whence commest thou 2. An answer From compassing the earth c. WE may not thinke that there past such a familiar speech betweene the Lord and that vncleane spirit for the Lord as he needeth
all good things vnto God secondly for that in outward iudgement so many accidents cannot bee ascribed to any cause but to blinde fortune So blind and ignorant is mans heart Lastly we would gladly auoyde Gods presence and diuine iudgement for the triall of all our actions These and the like reasons haue caused Epicures and grosse sinners to deny vtterly the holy doctrine of Gods prouidence They say euery one that doth euill is good in the sight of the Lord and he delighteth in them or where is the God of iudgement And againe We count the proude blessed euen they that worke wickednes are set vp and they that tempt God are deliuered Another sort well neere as prophane haue dreamed of an absolute necessitie in all things they say Gods prouidence is a chayning together of many causes which binde all things and euen God himself that he can not alter or chaunge the effects which those causes are to produce in any part of the world * SathaÌ„ confutes the Peripatetikes for he saith God himselfe doth not looke vpon Iob in a generall but in a most speciall maner caring for him and al his But Sathan himselfe is here of another iudgement A third sort would faine restraine Gods prouidence to the highest heauens would haue vs thinke that all things here on earth are gouerned either by the influence of the starres or by some secret worke of nature or by the will and reason of man or if none of these be the proper cause then fortune chance must bee the Ladie and mistrisse and mother of all such strange euents But for the confirmation of our faith and for the confutation of all such blasphemers wee must haue most strong and sufficient arguments out of the holy scripture alwayes in a readines Such as thinke not of Gods dayly coÌ„tinual dâ—otrction aee worse we see here then the deuil First let Sathan confirme vs that gladly would infirme weaken vs let him coÌ„fute his owne vassals who would faine confirme them in all their errors We see his conclusion in Gods presence whatsoeuer he suggesteth in their hearts to the contrary is but error and vanitie 2. Argument A second argument is this Man the creature is prouident and wise for gouernement Ergo much more the creator Cap. 3â— 36. This is the Lordes owne reason vnto Iob Who hath put wisedome in the reynes or who hath giuen the heart vnderstanding The answer is the Lord himselfe Ergo he is more wise more prudent and more prouident then man is Psal 94.9.10 And thus the Psalmist reasoneth Hee that planted the care shall not he heare or he that formed the eye shall not he see he that chasticeth the nations shall not he correct be that teacheth man knowledge shall not hee know 3. Argument A third argument If the almightie doe not gouerne prouide for and preserue his people it is either because he will not or because he cannot To admit any such cause in him is to giue place to an intolerable blasphemie against God He that hath decreed and sworne to aduance his elect to such an euerlasting glorie in the heauens must haue a speciall care of them here on earth Q. What is Gods prouidence What is prouided The prouidence of God is the euerlasting and immutable counsell of God most wise most iust whereby God careth prouideth for and preserueth all and euery one of it creatures and effecteth all good and permitteth euill to be done and turneth both good and euill to his owne glory and the saluation of his elect Vse of the doctrine of Gods prouidence FIrst wee see by this doctrine from what sweete fountaine all good doth flow and streame continually vnto the creatures from the Lord alone God the fountaine of all good in man for there is no good in any creature but by and from his grace of his owne free will and power effecting and working the same Wherefore let vs breake downe selfe loue pride of wit free will and such fantasies and illusions of wicked spirites and neuer sacrifice vnto our owne net as the prophet speaketh but vnto the author of all good the Lord himselfe Heb. 1.16 1. Patience The doctrine of Gods prouidence will teache vs patience in afflictions Iob. 1.21 In aduersitie 2. Think vpon the Lorde principally seeke helpe of him onely by meaÌ„es appointed in afflictioÌ„ 1. Sam. 14. Psal 147.11 2. We learne here to be patient in afflictions considering the hande of our God is present with vs and his eyes are euer vpon vs let our eyes the eye of our faith be fixed and fastned vpon him and quietly let vs say with Iob As it pleaseth the Lord so it came to passe blessed bee the name of the Lord. 3. Againe in aduersitie let vs not so much thinke vpon the secondary causes and meanes as vpon the al-sufficient and most prouident God which is not tyed vnto meanes as carnall wittes and blind hearts haue imagined It is not hard for the Lord to saue by fewe or by many And for as much as our God careth for all his creatures and more for man and most of al is delighted in them which feare him and attend vpon his mercie Let vs in all holines and righteousnes striue to serue him all the dayes of our life assuring our selues that he careth for vs and seeke the meanes and a blessing vpon such as he hath appointed 4. If the cares of this life do molest thee remember by what arguments in holy scripture the God of prouidence doth confirme his people they are these the like Math. 6. Luke 21.34 against that worldly care which distracteth and diuideth the hart the Lord Christ doth call it therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proijce quae cunque cor-tuuÌ„ laniant quae si aliter extrahi nequirent cor ipsum cum illis reuellendum erat Senec. epist 70. lib. epis 52. 1. Hee that careth for the lesse careth for the greater God careth for the fowles of the ayre and for the lillies of the field and therefore much more for vs Mat. 6.25 2. We must auoid such things as oppresse the hart make it dull brutish and prophane This doe surfetting drunkennesse and the cares of this world wherefore wee must take heed of them Luk. 21.34 3. He that hath giuen vs so infinite a treasure as Iesus Christ and his riches will not denye vs the trash and base things of this life Our heauenly father hath giuen vs * Ask thine owne heart conscience whether the heauenly father by his holy spirite hath married thee to Iesus Christ Note these places 2. Cant. 2.16 2. Cor 13.5 Iohn 15.1.2 Doctrine Iesus Christ Rom. 8.32 Ergo we shall not want the blessings of this life 4. Againe certaine it is he that will giue vs the greater blessing will giue vs the lesse Our heauenly father hath decreed promised and assured vs by his spirite
vpon the East side of Iurie betweene Babylon and Arabia Iere. 50.10 and 51.4 3. Here againe as in the former verse we may see how bloudthirstie Sathan is and all his speciall instruments Great theeues and robbers in whom Sathan ruleth and rageth they haue no mercie There are some sort of base and poore theeues in the world which saith Salomon men despise not because they steale for hunger and to preserue life A number of these poore wretches dye with vs Theeues and robbers sathās instruments but the great master theeues Sathans speciall instruments which robbe and spoyle and sport themselues in euill and shed bloud full often most desperatly they will euer finde some fauour and meanes to escape racke and gibbet or some one cloake or other to couer all their bloudie practises Vers 18.19 And while he was yet speaking The 4. message of Iobs calamitie and 4. racke which Sathan prepared for him came another and sayd thy sonnes and thy daughters were eating and drinking wine in their eldest brothers house And behold there came a great winde from beyond the wildernes and smote the foure corners of the house which fell vpon the children and they are dead and J onely am escaped alone to tell thee THe 18. verse as before vers 13. They banketted euery one his day vers 4. Now the day came by course to be the eldest sonnes day which peraduenture had more substance and wealth and therefore better prouided for such a feast then all the rest could be Synecdoche Drinking wine That is banketting together a part of their banket for the whole Wine was not then their ordinary drinke no more then with vs but in feasting and meeting of friends they drink wine for their comfort c. There came a great wind The diuel stirred vp a strange tempest of winde against Iob. Wicked spirits are marueilous cunning to winde themselues into all natural causes The wicked spirits are very artificiall in all regions and partes of the aire to stir vp meteors and such like imperfect bodies and to effect many things by them as the Lord shal command or permit them They work in the fierie region and can stirre vp Comets and blasing starres there they work in the watrie region and can stirre vp lightnings thunder there and in the lowest region and can gather together the moyst vapors and hot exhalations and so temper them that they may cause great windes and tempests as the Lord shall permit them Senec. natur 7. lib. 5. cap. 1. Ventus esse fluens aer in vnam partem c. Like as the sea flowes by some secret instinct of nature so the ayre is purged by windes breeding of hot exhalations and colde vapours in some one parte whence they are driuen also into that parte of the ayre which is emptiest of all such matter From beyond the wildernesse That is this winde had a fit place whence it might rush violently vpon Iobs house as in a champion and open countrie And smote the foure corners of the house This is a strange winde that can strike foure corners of a house for no ordinary windes can hurt It is a strange wynde that can strike 4. corners of a house at one time but that side of the house which hath an aspect vnto those poynts and parts of the world where the winde is bred and whence it bloweth If from the South the South part of the house is most battered if from the North the North part of the house is most indangered c. But this was such a tempest as ouerturned the whole frame of the house in one instant Which fell vpon the children That is all thy sonnes and daughters banketting in the same house are dead with the fall of that house vpon them This plague came more neere Iobs heart and was more grieuous then all the rest What circumstances shew the greatnes of Iobs last calamitie Sathan meanes now to dispatch him and vtterly to confound him Circumstances which shew the grieuousnes and greatnes of this calamitie are these First the good father here hath no losse as before of beasts and mercenaries onely but now all his most deere and sweete children are swept away from him as it were with one beesome of destruction in one moment of time Could Dauid so weepe for a cursed Absalom 2. Sam. 18.53 how much more Iob for his religious and godly children Could Iacob so heauily mourne for one good Ioseph and shall not Iob haue farre greater cause of lamentation for ten and for all 2. This mischiefe was sudden and was strange and they were in their mirth and thought little of sorrow much lesse of any death at that time This no doubt greatly grieued his heart that they were so straungely in their mirth time destroyed for this made the wicked speake freely against him and his children 3. This euent could no way be seene to fall out for any defect want or weakenes in the house Iob was well assured and therefore hee seeth herein a speciall hande of GOD set against him 4. Lastly the number must grieue him all his children all his good and faithfull seruants foure only excepted Here may some questions be demanded 1. Q. It may bee here demaunded first 1. Quest whether Sathan did not proceed beyond his commission before mentioned in murdering so many men and so many children A. Children and seruants are a part of the father and masters possession and substance and so haue been both by Gods law and mans law for many ages Exod. 21.7 The Iewes might sell their children but not to bee perpetuall slaues or bondmen as the Pagans see Lèuit 25.39.40 Deut. 15.12 2. Q. This may also seeme hard and straunge 2. Quest that the Lord to try one man would so permit Sathan to trample vnder feete and to destroy as brute beasts the liues of so many men A. 1. Wee may neuer prescribe vnto the Lord or circumscribe him 2. God is not moued hereunto but of his owne free-will and free motion vox dei sit pro ratione voluntas and his will is the rule of all iustice other whiles secret euer good and iust 3. Of his owne free-will he doth the greater Ergo 1. Pet. 3.17 Psal 44. ver vlt. much more the lesse of election and reprobation the only will of God is the chiefe cause And here the Apostle stops all mouthes of men with this sentence Rom. 9.15.20 O man who art thou that pleadest against God shall the thing formed say to him that formed it why hast thou made me thus 3. Ques 3. Q. It may also bee here demaunded whether these men thus destroyed by Sathan were saued yea or no A. The rule of charitie must cause vs to bee well perswaded of this point because of their education vnder the gouernment of so religious and so faithfull a seruaunt vnto God And in the great deluge not euery
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
end to another no place free all ouer his bodie hand head and foote Vers 8. And he tooke a * Or potshard shell to * Scratch rub himselfe and as yet he sate downe in the ashes This verse containeth two arguments which tend to shew 1. The greatnes of his miserie he had no more to ease him but himselfe no instrument but a shell or potsheard 2. His courage and constancie still he continued in his humiliation faithfull And he tooke a shell That is his paine was so great in all parts and his very finger ends that he could no way ease his itching and venemous sores but with a shell or potsherd insteed of nayles To rub himselfe That is he had no helpe of any other but himselfe So doth Dauid complaine Psal 38. Surely that good man was often sicke of greuous diseases for all friends did loath to come neere and could hardly abide to see him for hee complaines chap. 19. 13. He hath remoued my brethren farre from me and also mine acquaintance were strangers vnto me My neighbours haue forsaken me my familiars haue forgotten me They that dwell in mine house and my maids tooke me for a stranger for I was a stranger in their sight I called my seruant but he would not answer though I prayed him with my mouth my breath was strange vnto my wife though I prayed her for the childrens sake of mine owne bodie so 18. 19. verse And as yet he sate downe in the ashes that is as yet hee mourned and humbled himselfe as before chapter 1. 20. Into what a heauie pickle the Lord may bring vs in a moment whē we florish best on earth 1. Here let vs learne in all prosperitie to humble our selues for howsoeuer we prosper liue daintily and smell sweetly in the worlde the Lord can if hee giue Sathan the bridle neuer so little soone make vs filthie sowre and lothsome vnto our best friends euen to her that lyeth in thy bosome euen lothsome to thine owne selfe So did hee cast downe Herod from the top of his pride suddenly to bee eaten of wormes Acts 12.23 so Beltashar Dan. 5.7 So Nabuchadnerzzar with all his pompe This is a most heauie state and condition for Gods good child to be forsaken of his best friends which seemed so religious and so faithfull vnto him as he complaineth chap. 19. 19. All my secret friends abhorred me they whome J loued are turned against me The like heauie state wee read that Dauid fell into once or twise For in the 38. Psalme hauing symptomes of a most dangerous disease from the beginning to the 11. verse there hee sayth My louers and my friends stand aside from my plague and my kinsmen stand a farre off 2. Note how still this holy man hauing lost all outward helpe and comfort he thinks nothing yet better for him then to humble himselfe and still to worshippe God religiously Here must bee a good sound heart and faith Here is a strong faith that seeing nothing but signes of anger yet stil doth rest in God that seeing no outwarde signe of Gods fauour seeing all friends forsake him as an hypocrite yet still hee beleeues still hee hopes and hanges vpon the Lord. Here appeares that the words were not fained which afterward he spake chap. 13. 15. Loe though he slay me yet will J trust in him and I will reproue my waies in his sight Iob fights against all his owne affections and striues to ouercome them The wicked being scorched with such a venemous inflamation would rore and the best men would grone woefully Iob. 19.25.27 and to captiuate his soule a quiet prisoner vnto the Lord. Hee sets no great store by this present life he hath euē renounced himselfe and his owne will and doth as it were speake vnto the Lorde doe thy pleasure with me beate mee and bruse mee as small as this dust yet will I trust in thee nay turne mee to the very dust when it shall please thee for I know my redeemer liueth and that I shall rise againe and see him with these eyes Verse 9. Then said his wife vnto him Dost thou continue yet in thine * Bethumatheka vprightnes * Barek blesse God and die DOest thou continue in thine vprightnes That is doest thou yet continue silent as if thou werest a sound man art thou nothing mooued with this horrible calamitie or hast thou not a dead and a benummed conscience and canst not feel nor see by thine hypocrisie by most euident signes of Gods wrath vpon thee Blesse God and die That is be not silent man but humbly confesse before God thine ignorance folly and hypocrisie for God assuredly is angrie with thee so giue God the glory and haue care that now thou maist die in a true faith and vnfained repentance This is it was spoken to men in miserie or appointed to die as malefactors as Iosh 7.19 Ioshua speakes to Achan wordes to the like effect My sonne I beseech thee giue glory to the Lord God of Israell and make confession vnto him and shew me now what thou hast done q.d. These torments can not proceed but from an angrie God Thou hast assuredly prouoked Gods wrath with some close sinnes of hypocrisie otherwise we could neuer haue suffered all this losse of our substance and children and nowe thou art so deadly wounded in thine owne bodie * I thinke she is of the same iudgmēt with his friends which came to visite him wherefore confesse thine hypocrisie giue glory vnto God and so depart in faith and repentance Thou seemest to cary within thee a frosen heart so silent It is not like that this woman the mother of so good a familie should be so void of religion 2. humanity and 3. common sense as to bid Iob curse or blaspheme God That cannot be the meaning of these words in this place for it cannot be that she durst bee her selfe such an open enemie vnto God 4. This speech were vaine to him This is the greatest torment that Iob hath yet borne 1. Let all men here learne to take heed of Sathan euen then when they seeme they would doe good Iobs wife like as all his friends was in this great error that all great calamities did euer proceed from Gods great wrath and anger Pro. 25.11 A word spokē in his place is like apples of golde and pictures of siluer By good words the holy Ghost both breeds and confirmes faith for this cause are they so vehement in disputation against Iob still concluding him an hypocrite that they might driue him to repentance to escape Gods wrath but Satans purpose was by their hot speeches to driue him to desperation Nowe his wife makes a faire preface for this purpose therefore Sathan begins with her for he is wel acquainted with the weaknes of this sexe and how fit they be to intrap and deceiue others againe no iniuries so gall vs as those which
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