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
for distinction sake the miraculous fast and of this wee haue three speciall examples set downe not for imitation but for instruction and confirmation of our faith The first is of Moses hee fasted 40. dayes and 40. nights M. I. Calu. vt legem tanquā è coelo afferret Com. in Exod. 34.28 to teach that rebellious people that his heauenly prophecies and diuine sermons came from God immediatly Exod. 34.28 The second is of Elias 1. King 19.8 he fasted also 40. dayes and nights as a second Moses to seale vnto the Church of God his prophecies and to conuert that idolatrous people vnto the true faith of Christ againe The third example is of Christ who for the same end and purpose as they did fasted so many dayes and nights to testifie to all the world that his holy Gospell was of like authoritie and came from the same spirite Matth. 4.2 And here it is to bee noted that these three Moses Elias and Iesus Christ fasted but once this miraculous fast in all their dayes on earth Mad therefore are they which for imitation of thē prescribe command and binde consciences to doe the like yearely But of this abuse hereafter 6. The sixt kinde of fasting is that which is most commended by Gods spirite in the practise of the faithfull throughout the whole Scriptures this for distinctiō sake againe The religious fast we may call a religious fast and this is the onely fast our Lord and Sauiour commendeth in our text and therefore we haue endeuoured to describe it in this manner following according to the holie Scriptures The true description of a religious fast A religious fast is an abstinence more then ordinarie not only from all meates and drinkes but also from all other things which may cherish the bodie so farre as nature will giue leaue and ciuill honestie for one whole day at the least proceeding from a true faith and a cheerfull willing minde principally to testifie our repentance and to worke in vs a greater humiliation that our prayers may be more effectuall and better preuaile with God to obtaine such blessings as concerne our owne wants priuatly For so the poet warneth breuis esse labor◠obscurus fi◠and the publique state of the Church and people of God I would not be shortlest I should be obscure for that I only desire to instruct and teach the ignorant the trueth of this doctrine according to the Scriptures The confirmation of this description followeth 1. An abstinence from all meates So much doth the word signifie in Hebrue Greeke and Latine as all good writers testifie For the Hebrue word Tsome signifieth to afflict and appaire the bodie with abstinence from all meates and drinkes c. as appeareth Ionas 3.7 Let neither man nor beast taste any thing neither feed nor drink water The same sayth Dauid in his fast for Abner So doe God to me and more also if I taste bread or ought els till the sunne be downe 2. Sam. 3.35 The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to liue sparingly and sober onely but to taste nothing at all And as for the Latin ieiunium Marc. Cic. lib. 7 epist 27. the best Orator saith the very same of it that himselfe being sicke of a bloudie fluxe he was ieiunus fasting so as sayth hee J tasted not so much as water 2. From all other things which may cherish the bodie So generally bee Dauids words We must abstaine sayth one Quantum natura ferre sustinere potest quantumque ad excitādos facit non extinguendos animi sensus Eccle. 22.6 if I taste bread or ought els 2. Sam. 3.35 They were commaunded also to put away their best rayment Exod. 33.5.6 Againe they were to abstaine from the marriage bed Ioel. 2.16 1. Cor. 7.5 and from all mirth and musicke Dan. 6.18 recreations delights and pleasures and from all ioy of temporall delights sayth Augustine quaest Euang. lib. 2. cap. 18. and to giue themselues to mourning weeping and heauines for their sinnes c. Nehem. 1. vers 4. J sate downe J wept I mourned certaine daies I fasted I prayed And for this cause also they had their sackcloth and ashes to signifie that they were not worthie of any attyre and that they were but ashes This also was ment by rending their coates But now Christ in our text sayth that we may fast wanting both sackcloth and ashes yea euen when wee haue washed and perfumed our selues sweetly for the Lord regards not the outward ceremonies but will haue vs cheerefully to worship him and to reioyce euen in mourning to rend our hearts that wee may see our corruptions and abhorre them and ourselues for the huge masse of sinne which lieth hid within vs Iob. 42. vers 6. 3. For one whole day This sayth Dauid in the place before cited 2. Sam. 3.35 So doe God to me and more also if I taste bread or ought els till the sunne be downe So Saul 1. Sam. 14.24 So the children of Israel when they went to battell against the Beniamites they went twise foorth against them to their great losse the first time they lost 22000. men Iudg. 20.21 the second time 18000. men ver 25. but the third time it is sayd all the children of Israel went vp and al the people came also vnto the house of God and wept and sate there before the Lord and fasted that day vnto the euening vers 26. and the next day preuailed against their enemies vers 35.48 So for Saul Ionathan c. they wept and fasted vntill the euening So Cornelius desirous to receiue that foode which was better to him as Iob sayth chap. 23.12 then his ordinarie foode he fasted also vntill the 9. houre of the day Act. 10. 30. The 9. houre of the day that is about the euening saith Epiphanius Chemit exam Trid. Con. tom 4. de ieiunio And when at euen sayth Chemnitius they came to eate they neither made choyce of delicate fish or fruites neither did they fill themselues with wines or strong drinkes or fare daintily as Daniel sayth no pleasant bread flesh or wine but they fed vpon such poore things as came next to hand they fed euer as the Psalmist sayth vpon the bread of teares Psalm 80.5 and mingled their drinke with weeping Psalm 102. bread of aduersitie and water of affliction Es 30.20 1. King 22.27 that is a poore portion of bread and water So Iudith all her widowhood excepting the Sabboths for to dine and fast are set as opposite with August epist 86. And so Anna Luk. 2. they had no dinner at all but a light supper when they fasted for the diet of fasting must bee contrary to feasting which is permitted sometimes the faithfull Nehem. 8.10 Go and eate of the fat and drink of the sweet In your seasting remember the poore send part for them for whom none is prepared 4. At the least This is added
thou wilt receiue me to grace in my redeemer chap. 19.25 Iesus Christ Fewe were Iobs sinnes in comparison of our daily and most dangerous downfalles Chap. 1.5 Chap. 3.25 for he gaue himselfe no rest peace or quietnes watching ouer himselfe and his familie so carefull was he to please God If Iob therefore for those few sinnes committed in great agonies and passions of bodie and soule doth so abhorre himselfe and cast himselfe downe in fasting and mourning at Gods feete accounting himselfe but dust and ashes what must wee doe for our negligences and ignorances for our continuall sinnes generall and speciall knowne and vnknowne but euer desire to see and know our sinnes that we may the sooner abhorre our sinnes and our selues for our sinnes that wee may cite our selues accuse conuince and condemne our selues and pronounce sentence against our selues so iudging our selues we shall not be iudged 1. Cor. 11.29.30.31 So abhorring our selues for our sinnes wee shall bee beloued and blessed of God in his Christ Learne therefore of Iob how to confesse thy sinnes and to abhorre thy selfe in vnfained repentance no knowledge of God no knowledge of sinne no sight of sinne no sorrow for sinne no sorrow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no pardon can bee graunted no pardon graunted the seale is denied Therefore desire to see thy sinnes and so to abhorre thy selfe c. This example neerely concerneth such as in any extremities specially in grieuous diseases and maludies of bodie as the pestilence or pestilentiall feuers conuulsions and the like or in troubles of minde whatsoeuer haue spoken idly furiously and impiously of God in any manner let them here learne of Iob when GOD shall restore them to health againe how to abhorre themselues and their sinnes in fasting and mourning So cast downe thy selfe and be well assured God shall aduance thee Quo frequentior est lucta c. The more wrastlings we haue with Sathan with our owne corruptions and with temptations hoc frequētior esse debet abstinētia the oftner must we vse this holy abstinence Bulling Matth. 6. Requiritur a itiunantibus mortificatio carnis sine qua impium est ieiunium Mortification of the flesh must be one end of our fasting otherwise our fast is an vngodly fast Gualt in Esai hom 164. And for this cause fasted Dauid often and the Prophets Psal 109.24.69.11 and the Apostles 2. Cor. 6.6 Cornelius Act. 10. I conclude therefore The same reasons and occasions which moued the religious fathers to exercise themselues in priuat or publique fast may and must moue vs to fast also But they fasted for testification and increase of vnfained repentance Therefore so may and must we doe in like manner A third cause of priuat fasting the cure and comfort of the sicke Thirdly I finde that the holy seruants of God as when they would be the more humble and deuout in prayer for themselues to preuent or remoue any calamities they gaue themselues to fasting so also when their brethren were in like dangers they prepared themselues to cry vnto God for them in a religious abstinence The holy man of God Dauid fasted for his enemies when they were sicke and prayed right humbly that God would giue them repentance vnto life 2. Tim. 2.25.26 Psal 35.13 how much more then did hee performe this duetie for his good brethren in the like occasion For we be commanded of God to cherish this Christian sympathie in our hearts Rom. 12.15.16 Weepe with thē that weep be of like affectiō one towards another And the sicke wee bee commanded to haue in speciall regard and to consider of them as if wee were in their case for the time present Iames 5. Psalm 41.1.2.3 Blessed is he that iudgeth wisely of the poore The visitation of the sicke c. The Lord will strengthen him vpon the bed of his sorrowe thou hast turned all his bed in his sicknes For this cause againe we haue a notable example of ancient record in Gods booke in Iobs friends of whom it is written First that they agreed together as good friends and louing brethren to come to lament with Iob and to comfort him chap. 2. vers 11. Secondly when they came to that place whether because of smell or infection or both it is vncertaine standing a farre off they lift vp their voyces and wept vers 12. Thirdly they humbled themselues before God in fasting and prayer for him seauen daies and nights vers 13. In this example we may note what wee are bound to doe in the visitation of the sicke and in comforting our brethren in their afflictions First then consider of their loue this was great that being such great mē for learning wealth The loue of Iobs friends yet they come to cōfort a man in miserie This dutie the Lord commandeth Iames 5. that we performe to all men Is any sicke and God promiseth his mercie and fauour to such Psal 41. Great must bee our loue to all men but our bowels must bee full of brotherly affection to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.7 Secondly consider their agreementt in faith and loue and good affection vers 12. to performe this duetie This also is required in such as will receiue a blessing by fasting prayer and conference with the sicke It is euer to bee wished that the faithfull Be like minded one towards another according to Christ Jesus that with one mind and one mouth they may praise God euen the father of our Lord Iesus Christ Rom. 15.5.6 For the Lords promise is sure and certaine to such well agreeing brethren If two of you shall agree on earth vpon any thing whatsoeuer they shal desire it shall be giuen you of my father which is in heauen For where * Vbi tres ibi ecclesia est licet laici Tertul. de exhort cast two or three are gathered together in my name there am I in the middest of you Matth. 18.19.20 For this agreement wee finde the faithfull in the Primitiue Church commended in many places in the storie of the Acts When the day of Penticost was come they were all with one accord in one place Act. 2.1 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued daily with one * accord in the temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 46. And of their sweete prayer which was foorthwith heard and graunted Act. 4.24 It is sayd they lift vp their voyces with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 32. that the multitude of them which beleeued were of one heart and of one soule That is of one minde will and affection It were to be wished alwaies that we proceede by one rule and that wee should minde one thing Phil. 3. vers 16. But for that few bee come to this perfection the weaker must varie in iudgement often therefore the strong must beare with the
onely Ans No First they weepe for that by their sins they haue dishonored and displeased God Secondly they mourne also to consider the euils which are imminent and readie to fall vpon their enemies Psal 35. vers 13.14 For this cause Dauid he fasted wept and prayed for Saul when that tyrant sought euery day to kill him Thirdly they weep for the Church of God when Gods people are afflicted These bee causes of the teares of the faithfull But such as weepe onely because of their owne plagues Teares of hypocrites they are no better then dogges for they will crye when they bee beaten and the diuels also will rore when they must goe to hell as we heare in the Gospell 2. Quest What affections and causes moue teares Ans First sorrow and griefe of mind as in Ezras time because the temple reedified was not comparable to the first many in great griefe wept with a lowde voyce Ezra 3.12 Secondly great ioy of heart example for this cause we finde in Ioseph who was filled with exceeding ioy when he saw his brother Beniamin and this affection caused him to shed teares exceedingly Ioseph made baste for his affection was inflamed towards his brother and sought where to weepe and entred into his chamber and wept there Gen. 43.30 Thirdly a vehement anger being a mixt affection of ioy and griefe causeth teares for this euill affection doth reioyce in reuenge and will otherwhiles breake foorth into teares for very griefe of minde when it cannot reuenge Fourthly Compassion and mercie draw teares from the godlyfull often because of their sympathie and griefe they haue in the miseries of their brethren Ioh. 11. verse 34.35 Fiftly all our earnest and vehement desires may prouoke and draw teares from vs. Vers 13. Rent therefore your hearts and not your clothes and turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes that he may repent him of this euill THE first part of this verse dooth yet more plainly expresse what vnfained humiliation conuersion God requireth at their hands the latter part containeth notable arguments from the Lords free goodnes and mercie to moue them to attend carefully vnto the former exhortation Secondly the Lord promiseth to change his minde from their affliction if they be changed Rent your harts c. That is Sense do not as the people of the East coūtries rend their clothes in signe of sorow c. Iob 1.20 Matth. 26.65 but rent your hearts Let your hearts bee broken and contrite sorrow ye and lament and this doe so as your hearts may testifie with you that you bee sicke for sinne and agrieued in your hearts for that you haue grieued the almightie God and his holy spirite Ephes 4.30 For he is gracious and mercifull slow to anger and of great kindnes That is the Lord is indeede such a God as he hath long since described and declared himselfe to bee vnto his holy seruant Moses when hee desired to see his glorie and to know his maiestie he proclaimed made knowne himselfe first in these words Exo. 34.6 7 8. I will shew mercie to whom I will shew mercie and I will haue compassion on whom I will haue compassion And againe in these words The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and trueth reseruing mercie vnto thousands for giuing iniquitie and transgression and sinne c. God is first Chanun gracious that is one that giueth great gifts freely Secondly Rachun one that like a father hath bowels of mercie Thirdly Erek apajim one that is long winded very patient not soone offended Fourthly Rah chesed very bountifull or beneficiall That he may repent of this euill That is the Lord himselfe will not afflict you with warres other iudgements as he hath threatned if you * Al this is spoken to our capacitie comfort God is sayd in Scripture neuer to change alter or to repent of any decree his decrees are immutable Rom. 11.6 repent vnfainedly but he will embrace you as a father in his armes of mercie For as a father hath compassion on his children so hath the Lord compassion on them that feare him Psal 103. vers 13. This verse teacheth vs First that true repentance is no light change of minde opinion or iudgement onely no sayth the holy Prophet it must haue a deeper impression in the heart The heart must feele it and finde it as well as the minde and reason see it and knowe it for the heart must be rent and sicke that herein also wee may be * Rom 8.29 but when he is said to repent the meaning is that he changeth his menacings into blessings when his people are changed 1. Sam. 15.35 compare verse 11.29 c. conformed vnto the image of our Lorde and Sauiour Iesus Christ For his heart also was rent Ioh. 19.34 Neuer trust to any outward action if thou feelest no inward griefe nor change of minde 2. The way to conuert soules vnto God in miserie is by preaching the glad tidinges of Gods mercies in Iesus Christ Speake to men afflicted of iustice and iudgemēts the more they despaire and runne from God Psal 130.4 Mercie is with thee that thou maiest bee feared Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice vnto God Christ and Iohn began their Sermons of repentance with this argument Matth. 3.2 Repent for the kingdome of God is at hand 3. The inspeakeable loue and mercie of our heauenly father is here taught vs where he is sayd to repent when we repent There can bee no greater argument either to testifie his loue or to moue our affection Is not he a most gracious and blessed God that when wee poore forlome sinners repent and are grieued for displeasing him he repents also is agrieued that he hath beaten vs And is not that God full of bowels of mercie that when werepent leaue off to sinne he repents also and will cease to afflict vs We can no sooner mourne but he mournes Gods repentance and ours compared no sooner bee affected towards him but hee also is affected towards vs. Nay he affects vs before wee affect him and his affection is cause of our affection and his repentance cause of our repentance and our repentance but a signe of Gods repentance This the Prophet Ieremie also assureth vs that God is full of * A tender harted father can mourne and weepe euen when he beateth his children Ier. Lam. 3.32.33 ex animo heauines euen when he dooth chasten his people chap. 3.32 Though he send affiction yet will he haue compassion according to the multitude of his mercies for he doth not punish willingly So then wee see here a most comfortable doctrine that if we be truly humbled the Lord thē assuredly is minded to shew mercie for he first softeneth
part of the Temple was the court of the priests The second part of the temple for they onely came therein to burne incense and to pray In this place was the Altar of incense whereupon did burne a Leuit 6.13 continually the fire which came from b Leu. 10.1.2 heauen And here were the tables of the shew bread and the candlestickes Into this place went the priests to pray and to offer incense vpon the brasen c Exod. 30.1 Altar And this dooth Zachary in his course He went d Luk. 1.9.10 into the temple of the Lord that is into this second part of the temple and the whole multitude were without in prayer that is in the porch or common court the place before mentioned while the incense was burning in that second part of the temple where Zachary was in prayer The third place or part of that great Temple The third part of the temple was called Sanctum sanctorum the holiest place of all Here the arke of the couenant was set as Salomon commaunded the e 1. Kin. 8.6.7 priests And therein in Salomons time were the two tables of stone which Moses had put there in Horeb. There were also those goodly monuments the brasen serpent Aarons rod and the pot of Manna before the Arke as the Lord had commanded them f Exod. 16.34.35 Num. 17.10 by Moses Into this place came the high priest only once a yeare g Heb. 9. at the feast of Kippurim or reconciliation And these were the parts of this holy temple which the Lord commaunded to bee made Moses calleth it the Lords Sanctuary Dauid prepared the matter Salomon his sonne gaue it the forme and built it in seuen yeares Therein was the Lord dailie worshipped in morning and euening sacrifice preaching reading of Scriptures prayer c. The enemies which prophaned it the Lord euer plagued them as Antiochus who set therein h 1. Macha 1.23.33 57. Iupiters image he is striken with an incurable i 2. Maccha 9.5.12 most loathsome disease The Chaldees they destroyed it and anon after were destroyed themselues When it was againe reedified the Macedonians did pollute it and they also not long after came to confusion Pompey he would enter into the holy place but neuer prospered after all his life time k Ioseph ac bello Iud. lib. i. cap. 6. Crassus did robbe and spoyle it and afterwards became a man most infortunate and miserable In Vespasians time it came to vtter ruine and desolation and not one stone was left vpon another according to the prophesie of our Lord Iesus Christ Titus did labour mightily to saue it from the fire but by no meanes could effect it Iosephus sayth the Romane souldiers did fire it the same moneth and the same day the Babylonians had burnt it before And that from the first building thereof in Salomons time to the second yeare of Vespasian at which time it was vtterly destroyed there had past 1130. Ioseph de bello Iudaic. lib. 6. cap 10. yeares 7. moneths and 15. dayes And from the reedifying of it in Cyrus and Haggeis time to this finall desolation there were yeares 639. and 45. dayes So farre Iosephus Now for the place where Ioel would haue the priests to pray he doth in our text charge them to pray betweene the porch and the altar that is the common altar of burnt offrings that is in the place of the publike prayers and seruice of God The Prophet would haue the priests to pray where the people may best heare them and see them that they also might pray and weepe with them He speakes neither of burnt offrings vpon the common altar nor of burning of incense within vpō the altar of incense nor of praying apart there as Zachary did the other priests in their course but of publike praiers only q. d. The Lord regards not your sacrifices they are abominable vnto him l Hagg. 2.14 Psal 50.15.16 Pro. 21.27 because you your selues bee impious and euill which offer them Let him see your publique humiliation with teares and cryes and let the priests confesse your sinnes and ioyne with them in your hearts euery one assenting with his heart vnto their prayers that in the end you may all sound m Cor. 14.16 Amen as with one voyce testifying that you beleeue and trust the Lord hath heard your desires and their prayers for you So then briefly thus it is The porch was the place of the people and the altar resembled the presence of God himselfe vnto whō the sacrifices were offered the priests which were to stand betweene the porch and the altar were liuely n types of Iesus Christ c Heb. cap. 2. 5. 9. Doctrin This place teacheth vs this much that Gods holy ministers they are to stand alwayes betweene God and his people and in speciall manner then when his wrath is kindled as in famine in warres and in pestilence striuing with all their might by all good meanes to reconcile the Lord and his people by and through Iesus Christ Thus wee reade of Aaron that he stood betweene the dead and the liuing labouring to appease Gods anger when there dyed 14700. Num. 16.45.49 Ezech. 22.30 Esay 59. ver 16. of a plague for their rebellion in the wildernes The Lord also teacheth vs the same thing when he complaineth by his Prophets that no man would offer himselfe to stand in the breach of the wall to stoppe the course of his wrath which was alreadie kindled against his people A notable president for this we haue in good Ezra who in great griefe and sorrow lamented in that generall fast which was for the marriages with pagans c. Ezra 9. cap. 3.4.5.6 He plucke off the haire of his beard and of his head and sate downe astonied doubting whether the Lord would not destroy them because of their grieuous sinnes And there came vnto him all that feared the words of the God of Israel and in the euening hee fell vpon his knees and spread out his hands vnto the Lord so made an humble confession of their generall and speciall sinnes vnto God So doe the Leuites in that publike fast with Nehemias They stand vpon pulpits of wood vers 4. and so confesse their sinnes and pray for the people vers 7. 3. The prayers of the faithfull assembled must be well watered with teares REnting of the heart is better then renting of the clothes and weeping and crying is better then sacrifice The ministers of the Lord did not onely weepe the godly well affected powred foorth teares in like manner as we reade often The Israelites being to fight against the Beniamites for their great sinne against the Lord fasted mourned Iudg. 20.23 The Lord loueth the teares of his faithful children Ezra 10.1 and wept all before the Lord vntill the euening The like they doe againe another day They come to the house of God they
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
proceede from our best friends Lastly this woman bearing chiefe authoritie in that house all friends and seruants must follow her example And so they did indeed as appeares chap. 19. 14. 15. 16. 17. 2. The greatest comfort vnder the crosse and that as Iohn saith which ouercōmeth all our enemies 1. Ioh. 5.4 is our faith accompanied with loue out of a pure hart and a good conscience Now take from vs faith and the ioy and comfort of our conscience we bee soone torne in peeces and broken in spirite specially when we be crucified and tormented in bodie This if Sathan could perswade him by these disputations hee thinkes hee might sore breake him and take his shield from him and so cause him to renounce his God Wee haue within vs specially vnder the crosse Sathan would no doubt faine driue vs to this euery day that we loose al our laboure in seruing him and being obediēt vnto his word Psal 38. our owne carnall wisedome lustes and affections which are stirring and mightie but if Sathan steale into vs by errors and euill perswasions of men then hee will strangely torment vs. The wicked doe thus scorne Gods people vnder the crosse as hypocrites and they haue no greater torment Sathan vseth it often against the faithfull for hee knowes there is no meanes more effectuall to wound their hearts First we see it in Dauid being visited with some grieuous sicknes verse 11. friendes stand a farre off enemies talke wicked things and imagine deceite these things grieued him sore And in another Psalm being sicke againe They say a mischiefe is light vpon him Psal 41. and he that lyeth shall no more rise See say they what plagues are come on him for all his profession Secondly in Christ for he complaineth as it were crying against this psalm 22.17 I may tel all my bones yet they behold and looke vpon me meaning scornefully as it was verified afterwards the storie recordeth it Luk. 22.15 The people stood and beheld and the rulers mocked him with them saying hee saued others let him saue himselfe c. But I take it his wife did not so wickedly practise against him but being in an errour as hee findes shee * No greater torments to Gods people then to be scorned for their religion and for to be euill intreated euen of their familiar friends would perswade him that his faith was not good that he was not greatly sound because Gods hand was now so strangely sent forth against him c. It is a grieuous thing for the godly to haue the wicked to scorn them and their profession as wee see in Dauid often But if they be censured misdeemed and spoken euill of by the faithfull it is the greatest torment that can be to their soules for they greatly desire to please Gods people Rom. 15.30.31 Remedies when either enemies do so scorne vs or friends perswade vs amisse are those which we see Dauid vse and Christ first silence So Dauid But I as a deafe mā heard not Psal 38.13 So Christ so Iob a long time 2. By faith and hope to waite on God On thee O Lord do I waste 3. Prayer and meditation So Dauid so Christ so Iob. These remedies vsed Iob for he spake nothing seauen dayes and seauen nights chap. 2. 13. 1. Keepe faith and a good conscience carefully for they are like to bee thy best friends in the euill day 2. Remember the remedies these men vsed vnder the crosse first silence secondly hope thirdly prayer Vers 10. But he sayd vnto her thou speakest like a foolish woman what shall wee receiue good at Gods hand and not receiue euill Jn all this did not Job sinne with his lips This verse cōtaineth 2. things 1. A sharpe reproofe of his wife a foolish woman c. 2. Arguments which testifie of his faith and courage to bridle her impatiencie 1. Such as receiue good must receiue some scourges We haue Ergo. 2. Whom God commendes they bee found c. Thou speakest like a foolish woman That is albeit I thinke not that thou speakest of any malice or hatred against me Stultā opponit sapienti circumspectae for wee haue long dwelt together in the feare and worship of God c. yet I see thou art not so wise nor circumspect as thou oughtest to bee Thou art of iudgement that great calamities and plagues proceede onely for sinne and from the wrath of God but I thinke farre otherwise that whereas we haue receiued many blessings from God wee must also otherwhiles receiue some chastisements Shall we * accept Kabal suscipere acceptare acqiuescere receiue good at Gods hand and not * accept Kabal suscipere acceptare acqiuescere receiue euill That is wee receiue blessings from God thankfully and cheerfully so let vs receiue his corrections and roddes in like manner as thankfully for these crosses be as good as needful for vs as his blessings his loue is nothing chāged but he wold haue vs euery day by al meanes bettered c. The same hebrue worde is twise vsed Kabal which signifieth to receiue thankfully and with a glad heart q.d. Shall we receiue thankfully his blessings and shall we not receiue as quietly comfortably his fatherly corrections howsoeuer they bee tart and bitter for a season thou hast bin my companion in prosperity wilt thou beare no part of mine aduersity we had many blessings in common the Lords chastisements are most laid on me thou shalt beare the least part now I pray thee let vs receiue Gods roddes thankfully In all this Iob sinned not with his lips That is Iob behaued himselfe as a religious and an obedient childe in bearing patiently all his crosses and so also this last calumniation against him As he bridled inwardly and ouercame his owne affections and lusts by faith and godly meditations in silence so he ouercame with good words in patience all his wiues folly Hee spake not euill of his wife nor of any as the manner is of the wicked to iustifie themselues by condemning others he did neither giue euill speech to his wife nor spake any euill words against Gods prouidence farre from blasphemie chap. 1. 22. 1. Here wee learne to temperate our speeches in afflictions Doctrine Patience vnder the crosse good words or sylence Iob is patient in heart patient in minde and patient in words and yet he is prouoked euery way He doth not in impatiencie fret in silence when his wife reproues him as an hypocrite neither doth he burst out into reuiling speeches against God or mā neither yet doth he leaue his wife without reproofe Thou art not wise woman saith he thou art weake and foolish and thou canst not well iudge of Gods most holy prouidence and of his needfull corrections Wise reproofes be very needfull Leuit. 19.17 Prou. 9.8 Psal 141.4.5 Cain rayles Esau chafes and is full of desperate and bloudie speeches he spake openly My father