The Christian Exercise of Fasting, Question 4

The Christian Exercise of Fasting · Question 4

p. 48The fourth Queſtion. ❧ What a publike and generall fast is, and for what cauſes the ſame is to be publiſhed, and by whom in the Church.

Ioel. 2.12, 13, 14, 15, 16, 17, 18.

12. Wherefore alſo now the Lord ſaith, Turne you vntounto me with all your heart, and with fasting, and with weeping and with mourning.

13. Rent therefore your hearts, and not your garments, and turne vntounto the Lord your God, for he is gracious and mercifull, ſlow to anger, and of great kindenes, that he may repent him of this euill.

14. Who knoweth if hee will returne and repent, and leaue a bleſſing behinde him, euen a meate offering, and a drinke offering, vntounto the Lord your God?

15. Sound the Trumpet in Sion, ſanctifie a faſt, proclayme the day appoynted to be ſolemnized.

16. Gather the people, **Sanctifie.call a congregation, gather the elders together, aſſemble the children, and ſuch as ſucke the breaſts: let the bridegroome goe forth of his chamber, and the bride out of her chamber.

17. Let the Prieſtes, the Miniſters of the Lord, weepe betweene the porch and the altar, and let them ſay, ſpare thy people, O Lorde, and giuegive not thine heritage into reproach, that the heathen ſhould rule ouer them: wherefore ſhould they ſay among the people: where is their God?

p. 4918. Thē wil the Lord be iealous ouer his land, & ſpare his people.

The Argument, occaſion and time of Joels prophecie.

THe interpreters doe greatly varie concerning the time, when this prophet prophecied, becauſe the Lord ſent often vponupon the Iewes ſuch a famine, as this prophet mentioneth. In the dayes of Ioram there was a famine ſeuen yeares together, 2. King. 8.2.3. And againe there was another, whereof Eſay ſpeaketh, chap. 5. ve. 13.14. (as ſome iudge) in King Vzzias time. There was a third alſo for the ſinnes of Manaſſeh in the daies of good K. Ioſias: of this Ieremie did wryte and prophecie, compare his 14.15. chap. ver. 1. with the 2. King. 23.26. The beſt for learning and iudgement referre this prophecie to that age and time: Firſt becauſe Ioel and Ieremie hauehave like wordes and arguments: next for that this prophet is thought to hauehave prophecied about Ioſias time, after the deſtruction of the kingdome of Iſraell: for all prophets which mention not that kingdome, it is like thē came after. The principal ſcope of the prophet is to bring the Iewes to repentance, by laying before them, all the great danger they were in: the great wrath of God kindled againſt them, which did appeare, not onelyonly in the famine, which now had waſted ſtrangely the whole land, but was like anon after to be yet more ſeene in bloodie warres, if they humbled not themſelues p. 50ſpeedily in ſackecloth and aſhes. Hee warneth them to turne to GOD in trueth of repentance, and to mourne humblie before God for their ſinnes, becauſe the Lorde hath now ſtrangly viſited and conſumed them with a famine, which they muſt not impute to fortune, motion of planets, aſpect of ſtarres, ſtrange conſtellations, &c. but they muſt lift vp their eyes aboue all theſe, and looke vponupon the high and iuſt iudgment of God, who becauſe of their ſinnes hath ſent firſt an hoſt of weake wormes to famiſh and conſume them, the palmer worme, the graſhopper, the canker worme, the caterpiller: what is the end of all this?verſ. 14. Girde your ſelues and lament O yee prieſts, &c. ſanctifie a faſt call a ſolemne diſſemblie. If this famme yet cannot awake you, nor moue you (ſaith the prophet) beholde I will bring vponupon you a greater plague, the Babilonians and the Chaldeans,Chapter 2. Verſe 12. verſ. 15. a fierce, a bloodie and cruell nation, they ſhall deuoure you. Wherefore againe I warne you expreſſe yet your repentance more humbly before God:verſ 28. Chapt. 3. See Amos chap 9.23. Mich. 7.8.Amos 9:23Mic 7:8 turne vntounto God, and let your hearts bee rent, &c. and ſignifie alſo your ſorrowe for ſinne and true humiliation before GOD in a publike faſt, and in a ſolemne aſſembly, ſo doing, the Lord ſhal graunt you plentie of bleſſings againſt famine, ſtrength againſt your enemies, and ſpirituall comforts in Ieſus Chriſt.

Place this Table betweene folio 50. and 51.

In this portion of this holy prophecie (contained in theſe 7. verſes of the 2. chap. verſ. 12.13.14.15.16.17.18.) we may cōſider principallie two things:

1. How he exhorteth all the people of the Iewes generally to repentance, verſe 12. and 13. and heere obſerue 3. branches:

1. That they muſt repent in trueth without hypocriſie: and to this end he biddeth them

To turne to God with all their heart, renting their hearts.

2. How this repentance muſt be teſtified:

1. By fasting and abstinence.

2. By weeping and mourning.

3. The reaſons to moue them to repentance are theſe:

1. God is

1. Gratious.

2. Mercifull.

3. Slow to anger.

4. Of great kindnes.

5. Repenting him of euill.

2. The penitent ſhall ſurely receiue a bleſſing, verſ. 14.

2. How he preſcribeth a forme of publike humiliation vntounto Gods people, wherein wee may obſerue theſe poynts:

1. What preparation is to bee vſed before a general faſt: wherin y^e Prophet requireth theſe 4. things:

1. That a trumpet be ſounded in a ſpecial manner to ſignifie the faſt.

2. The place muſt be appoynted: in Sion, and ſo in all the cities of Iudah.

3. The people muſt be ſanctified & prepared for this holy exerciſe.

4. The ſolemne daye muſt bee publiſhed.

2. What perſons muſt be aſſembled in this generall faſt:

1. The Prophet anſwereth: in generall

All the people.

All the congregation.

2. He nū breth all theſe ſpecials:

1. The elders muſt not bee exempted for age.

2. The babes muſt not be excepted for their infancie.

3. The bride and bridegrome for their mirth time.

4. The prieſts muſt be preſidents for 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 hauehave:

1. The Lord will be carefull & ielous ouer his people. verſ. 18.

2. The L. wil ſpare his people and end their afflictions

p. 51Ioel. chap. 2. verſ. 12.

Therefore alſo now the Lorde ſaith, turne you vntounto mee with all your heart, and with faſting, and with weeping, and with mourning.

THerfore alſo now: As if the prophet ſaid:Senſe. I hauehave 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 hauehave 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 vponupon 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 vsus: Doctrine. how the holy prophets did carefully watch and obſerue their times, occaſions and other circumſtances, when, where and how they might beſt ſpeake vntounto a dead hearted people. The wicked will not heare till their corrections come. So did Azariah the prophet watch his time to call vponupon 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 & merciemercy, 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, 5.2 Chr 15:22 Chr 15:32 Chr 15:42 Chr 15:5and 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 vntounto it O king and O ye people of Iudah,The three ſpeciall pillers of the Church and commonwealth. you hauehave 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 vsus: that all the time the Lord threatneth p. 52vsus 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.Rev 9:20Isa 55:6Heb 3:12Heb 3:13 is the time wherein the Lord calleth vsus to repentance, and therefore moſt carefully to be regarded, as the Lords acceptable time, and as the daie wherein God offereth vntounto vsus ſaluation, 2. Cor. 6.1.2. Eſ. 49.8.

3. This verſe teacheth vsus what true repentance is: namely, a conuerſion vntounto 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 hauehave 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 louelove, 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 hauehave vsus to doe it with ſuch cheerefulnes, as that no part of vsus 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 vsus, how the holy ſaints teſtified alſo their vnfained repentance and conuerſion vntounto 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 vsus 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.Mark 2:20Luke 5:35Matt 9:15 S. Matthew cals mourning: Becauſe that muſt leade vsus vntounto this. We hauehave many notable examples, and p. 53preſidents of the ſaints,Chap. 8.9.10. to teach vsus 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 vponupon the people to ceaſe weeping and mourning. Verſe 11. 1. Sam. 6.6.1 Sam 6:6And in Samuels time the people faſting and mourning for their ſinnes, wept ſo much, that they are ſaide to hauehave 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. 3.18.2 Kgs 8:122 Kgs 8:11Acts 20:30Phil 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 vponupon the Church of God. And Ioſeph wept often, being occaſioned by his brethren,Luk. 23.62. Luk. 7.38.Luke 23:62Luke 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. 22.19.2 Kgs 22:19 that ſhe is ſayd to hauehave 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 hauehave a happie end. if with ioynt hearts they weepe and mourne and cry vntounto 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.Ps 56 but bee regiſtred with the Lord, and preſerued as in his bottels.

1. Queſt. Doe the godly weepe for themſelues onelyonly?

Anſ. No: Firſt, they weepe for that by their ſins they hauehave diſhonored and diſpleaſed God.

p. 54Secondly, they mourne alſo to conſider the euils which are imminent, and readie to fall vponupon their enemies. Pſal. 35. verſ. 13.14. For this cauſe Dauid he faſted, wept, and prayed for Saul, when that tyrant ſought eueryevery 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 onelyonly 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 merciemercy draw teares from the godlyfull often, becauſe of their ſympathie and griefe they hauehave in the miſeries of their brethren. Ioh. 11. verſe 34.35.

Fiftly, all our earneſt and vehement deſires may prouoke and draw teares from vsus.

p. 55Verſ. 13.

Rent therefore your hearts, and not your clothes, and turne vntounto 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 merciemercy, to moue them to attend carefully vntounto 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 hauehave 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 vntounto 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.Exod 34:6Exod 34:7Exod 34:8 I will ſhew merciemercy to whom I will ſhew merciemercy, and I will hauehave compaſſion, on whom I will hauehave compaſſion. And againe in theſe words: The Lord, the Lord, ſtrong, mercifull, and gracious, ſlow to anger, and abundant in goodneſſe and trueth, reſeruing merciemercy vntounto 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 merciemercy. Thirdly, Erek apajim, one that is long winded, very patient, not ſoone offended. p. 56Fourthly, 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.Rom 11:6repent vnfainedly, but he will embrace you as a father in his armes of merciemercy: 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 vsus: Firſt, that true repentance is no light change of minde, opinion, or iudgement onelyonly: no, ſayth the holy Prophet, it muſt hauehave 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.Rom 8:291 Sam 15:35conformed vntounto 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 vntounto 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. MercieMercy is with thee that thou maieſt bee feared. Rom. 12.1. I beſeech you therefore brethren by the mercies of God, that ye giuegive vp your bodies a liuing ſacrifice vntounto God. Chriſt and Iohn began their Sermons of repentance with this argument:Matth. 3.2.Matt 3:2 Repent, for the kingdome of God is at hand.

3. The inſpeakeable louelove and merciemercy of our heauenly father is here taught vsus, where he is ſayd to repent when we repent. There can bee no greater argument either to teſtifie his louelove, 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 vsus? And is not that God full of bowels of merciemercy, that when werepent & p. 57leaue off to ſinne, he repents alſo, and will ceaſe to afflict vsus? 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 vsus. Nay, he affects vsus 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 vsus, 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.Lam 3:32Lam 3:33 heauines euen when he dooth chaſten his people, chap. 3.32. Though he ſend affiction, yet will he hauehave 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 merciemercy: for he firſt ſofteneth, prepareth, and inlargeth our harts before we can be humbled: ſo then where great louelove, humilitie and repentance is in vsus, the Lords great louelove and grace went before in the pardoning of many ſinnes:Luk 7.47.Luke 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, vntounto 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 hauehave 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 vntounto men, the Lord ſhall powre his bleſſings vponupon you.

Who knoweth if. By this manner of ſpeaking,Senſe. the Hebrues doe not meane any doubting in the ſpeaker, but p. 58they 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 vponupon Gods mercies and holie promiſes, if you repent hee is willing, and able, doubt not, to doe you good. The like phraſe we hauehave, 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 merciemercy 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 vponupon you ſuch bleſſings as you hauehave 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 hauehave neede of, for the vpholding and continuance of the Lords ſeruice.

This verſe teacheth vsus: 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 hauehave multiplied ſinnes againſt him, we hauehave cauſe to doubt he will neuer leaue vsus till he hath conſumed vsus. But when we conſider his promiſes, his goodnes, his Chriſt, his rich mercies in Chriſt, let vsus not doubt, but ſend foorth cryes mightily vntounto him: and aſſuredly wee ſhall finde p. 59grace 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.Lev 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 merciemercy, 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 vntounto 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. & 23.2 Chr 15:12 Chr 15:22 Chr 15:32 Chr 15:42 Chr 15:52 Kgs 22:192 Kgs 22:23 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 vponupon vsus for to practiſe this holy doctrine of repentance, which the Prophet hath hetherto commended vntounto vsus 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 vsus. Let vsus 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 p. 60Prophets, with let vsus 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 vponupon the trueth? A dangerous ſigne if ther appeare no humiliation when god ſtriketh. Reue. 9 20.Rev 9:20thou haſt ſtriken them, but they hauehave not ſorrowed: thou haſt conſumed them, but they hauehave refuſed to receiue correction: they hauehave made their faces harder then a ſtone, and hauehave 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 vntounto God.

Firſt concerning our preparatiō vntounto 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 vntounto this holy worſhip of God.

4. This aſſemblie muſt be a ſolemne aſſemblie, wholly bent to conſecrate this day in humiliation, and prayers vntounto God.

Senſe.Sound the trumpet. That is, by the ſounding of a trumpet warne the people that they prepare themſelues vntounto a p. 61generall 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 onelyonly aſſembled, they ſounded the trumpet but once onelyonly, 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 monethmonth 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 vponupon 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 p. 62all 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 vsus 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. vnderunder the law: of the Apoſtles, Biſhops, Paſtors and church gouernours vnderunder 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 giuegive 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.Isa 58:1Deut 28:47Isa 57:10Isa 57:11 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 p. 63Lord, that ſo the great fire of his wrath, with the teares o… 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. 20.3.2 Chr 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 eueryevery one appeare before God in Sion.

Queſtion. Wherefore did the Lorde thus inioyne the olde Church, to aſſemble ſo generally from all partes of the land to Ieruſalem, and what vſe was there of their meeting there three times in the yeare?

Anſwer. The firſt cauſe of their meeting was, that the p. 64remembrance 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 hauehave ſpeciall liberties and immunities graunted: this merciemercy 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 vntounto 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 merciemercy alſo they receiued at Gods hand yeerely, and their fathers had receiued miraculouſlie in the wildernes fortie yeares, as the holy ſtories hauehave 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 louelove 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 p. 65was 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 hauehave them by this trauell to teſtifie their obedience alſo vntounto 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 vntounto 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 hauehave 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 giuegive the ſenſe thus, ſanctifie a fast, that is, ſanctifie and prepare the people for this generall faſt, or commaunde them that they bee prepared p. 66and 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.Exod 19:10Exod 19:14Josh 7:15 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.Lev 23:28Lev 23:39THe 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 giuegive 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 vsus in wiſdome and merciemercy, 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 vntounto 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 p. 67on 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.Isa 58:3Eſay 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 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 vponupon them, and to conſume them: a notable example for this we hauehave in Iehoſaphat, 2. Chro. 20 2, 3. Firſt, hee is informed that the Moabites & Ammonites are ready bent to bring warres vponupon 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.Joel 3:2that 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.Esth 4:16 which Heſter & Mordecai commanded and confirmed by a ſtatute and a law to all poſteritie for this purpoſe.

p. 68The ſecond cauſe of a general faſt, to remoue from vsus ſome preſent calamitie. Ioſh. 7.6. Iudg. 20.20.23 26.Josh 7:6Judg 20:20Judg 20:23Secondly, the people of God were aſſembled in their congregations, not onelyonly 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 hauehave 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 u…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, & ieiuna…tonibus noſtris, ſiccitates etiam ſunt depulſae? What drought was there, which our prayers and fastings hauehave 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. 1.3.4.2 Kgs 14:25Deut 7:3Ezra 9:1Ezra 9:3Ezra 9:4Ionas cryed vntounto 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 p. 69iudgements to fall alſo vponupon 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 hauehave left vsus 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 vntounto 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 vntounto 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.Acts 13:2 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 vnderunder the croſſe, or afflicted by warres, famine, or peſtilence. It ſeemeth vntounto me that ſome ſuch like cauſe moued thoſe holy Prophets and teachers to aſſemble that noble congregation at Antioch p. 70(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 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 vntounto 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 vponupon 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 vsus 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 p. 71anſwered 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 vsus, that in ſuch calamities the Lord would hauehave vsus 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 eueryevery where, and ſanctifie a congregation, faile not to doe it. And leſt that any ſhould doubt of the exception of ſome: hee giueth vsus 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 p. 72reacheth 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.Hos 13:16Hos 14:1Hos 14:2Hos 14:3 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 vsus 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 louelove and practiſe the holy exerciſes of religion and pietie.

Thirdly, the holy Ghoſt yet proceedeth further, and will hauehave no ſortes of men excepted, but now they muſt all mourne without any exception, euen of the Bride and Bridegroome, when they hauehave greateſt cauſe of mirth, ioy, and comfort,Deut. 24.5.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 p. 73with 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 vntounto 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 preces publicas, In which place (ſaith he) I iudge he vnderſtandeth the publike praiers and a publike faſt. And this we ſee practiſed by the religious and godly proſelyte, Dauids man Vrias the Hittite. He could not by any meanes be moued to goe into his owne houſe to his wife, becauſe hee knew the time did rather require faſting then feaſting, mourning then mirth. The Ark (ſaith he) and Iſrael and Iudah dwel in tents, 2 Sam. 11. ver. 11.2 Sam 11:11and my Lord Ioab, and the ſeruants of my Lorde abide in the open fields, ſhall I then goe into my houſe, to eate and drinke, and to lye with my wife? If any deſire a proofe of this by examples that all were thus aſſembled, and no exception of any perſons, how high, how lowe, of what degree or condition ſoeuer they were:2. Chro. 20.3.4.2 Chr 20:32 Chr 20:4 diuerſe examples of generall faſtes in ſcripture will ſhew it. Iehoſaphat he came himſelfe with all his nobles, and all his people to that faſt he cauſed to be proclaymed, when the Aramites came forth to warre againſt p. 74him. The King of Niniuie with all his nobles, and people young and olde,Ionas. 3.5.6.Jonah 3:5Jonah 3:6 and the very beaſles faſted and mourned. Ezra the good ſcribe of the Lorde, and the noble gouernour Nehemiah faſted, and all the people vnderunder their charge at that time.Ezra. 8.21. Nehe. 8. and 9. and 10.Ezra 8:21 The impudent Atheiſts and prophane people of Eſaias time, When the Lord (by his prophets) did call vntounto weeping and mourning, and to baldnes, and to girding with ſackecloth; Eſ. 22.13.Isa 22:13They gaue themſelues, to ioy and gladnes, ſlaying oxen, and killing ſheepe, and drinking wine, eating and drinking, and ſcornefully ieſting, let vsus eate and drinke for to morrow we ſhall dye. 1. Cor. 15.32.11.1 Cor 15:321 Cor 15:11The Lordes anſwer is, As I liue ſaith the Lord, this iniquitie ſhall not be forgiuen vntounto the death, I will take from you the mirth of wine and oyle Your young men ſhall fall by the ſword, your aged men ſhall bee lead captiues, your delicate dames ſhall trot a foote ouer Euphrates to captiuitie, their buttockes ſhall bee naked, and their ſhame ſhall not bee hid. It may bee demaunded ſaith Peter Martyr when generall faſts are inioyned and commaunded, by they princes and gouernours of the church, whether men be bound to obey? Anſwer. They are bound ſurely (ſaith he) by the law of faith, and of ther allegeance: for when faſtings agreeable: o Gods word are commaunded, how can the true beleeuer goe backe from the ſame: aſſuredly he canaot, if he be in ſtate and condition able to beare faſting. Perſons exempt from publike faſts in elder ages: firſt, the ſicke, ſecondly, men of weake complexion, thirdly, children, fourthly, olde men, fiftly, women with childe and giuing ſucke, ſixtly, the poore, ſeuenthly, the laborers, eightly, ſtrangers: But this Prophet alloweth no ſuch exceptions, we ſee in this ſcripture. To ſome that would not come to the ſermon, becauſe they would not faſt, ſaith Chryſoſtome, Homil. 9. in Geneſis. Faſting is not ſimplie required and commaunded, &c. Homil. 10. in Geneſ. In the faſting daye, hee that cannot faſt, let him giuegive the more almes, and endeuour to bee more feruent in prayer, more p. 75cherefull in hearing Gods word, this faſt pleaſeth God wel: But to thoſe that cā beare abſtinence ſaith the councel of Gangren: Conc. Gang. c. 30. Statuitur vt ſi quis non pareat ieiunijs quae ei imperata ſunt ab eccleſia, vt cun que iactet perfectionem, citra neceſſitatem corporalem, & ſuperbiens, & eccleſiae decreta contemnen, anathema ſit. In Engliſh thus much, It is decreed that if any will not obey the faſtes inioyned him by the Church, howſoeuer hee boaſte of perfection, hauing no bodilie neede, in pride of heart contemning the orders of the Church, hee is accurſed. This canon may well bee vnderſtoode of generall faſts. And thus farre for the ſecond branch of the forme of a generall faſt, teaching vsus what perſons muſt bee aſſembled in a publike faſt.

Verſe 17.

Let the prieſtes, the ministers of the Lords weept betweene the porch and the altar: and let them ſay, ſpare the people, O Lord, and giuegive not thine **Or poſſeſſiō.heritage to reproch, that the heathen ſhould rule ouer them: wherefore ſhould they ſay among the people, where is their God?

NOw followeth the third and laſt branch of the forme of a generall faſt: and it tendeth to teach vsus,The third branch of the forme of a generall faſt. what principally is to bee done when Gods people are aſſembled: they muſt addreſſe themſelues all to a generall confeſſion of their ſinnes.

In this verſe we be taught theſe foure ſpeciall poyntes.

Firſt, where they muſt aſſemble for the publike confeſſion of their ſinnes: they muſt come to the temple, for there this confeſſion muſt be made, where it may beſt bee heard of all: Betweene the porch and the altar.

2. Who muſt bee chiefe actors here, for to conceiue prayer, and to ſpeake to God and his people: The prieſtes the miniſters of the Lord.

3. With what affection & feruencie they muſt pray: They must weepe betweene the porch and the altar.

p. 764. The forme of confeſſion preſcribed to bee followed: where conſider two things.

Firſt, the petition: Spare thy people O Lorde, giuegive not thine heritage.

Secondly, the reaſons to moue the Lord to merciemercy, and to confirme the prieſts and people, that God would heare them.

1. For that wee bee thine heritage and people, howſoeuer ſinfull we be.

2. It concernes thy glorie, for the heathen will reproachfully and deſpitefully ſpeake againſt vsus, and againſt thee O Lord our God.

3. The heathen will blaſpheme, and ſay thou art no God of glorie and power, &c. able to deliuers vsus.

1. Of the place where the prieſts muſt pray, betweene the porch and the altar.

FOr the better vnderſtanding of the charge of God, concerning the place of prayer: wee muſt conſider what ſpeciall partes that great and famous temple of Ieruſalem had. This great houſe of God, conſiſted of three partes, the firſt was that, which this Prophet calles the porch, and ſo it is called, 1. King. 6.3. And the great court, 2. Chro. 4.9. and Salomons porch, Act. 3.11. For the King came thither at one ſpecial gate,What were the prncipall partes of the great temple of Ieruſalem. called The bewtifull gate, Act. 3.1. Ezek. 44.3. The people and the King paſt no further, here was a ſtage of braſſe whereon Salomon prayed, that he might the better be ſeene and heard of all the people, 1. King 8. verſe 14 & 22. Here was the preaching place, here Chriſt preached, and hence he caſt out the buyers and the ſellers, which abuſed that holy place of Gods worſhip. Here was the altar of burnt offerings and place of publike and common prayers, 2 Chro. 15.8. and 2. Chro. 8.12. This part of the temple is ſayd to be **Luke. 1.10.Luke 1:10without, in reſpect of the more inward part of the ſame, where the people had no acceſſe.

p. 77The ſecond part of the Temple was the court of the prieſts:The ſecond part of the temple for they onelyonly came therein to burne incenſe and to pray. In this place was the Altar of incenſe, whereupon did burne aaLeuit, 6.13.continually the fire which came from bbLeu. 10.1.2.Lev 10:1Lev 10:2heauen. And here were the tables of the ſhew bread, and the candleſtickes. Into this place went the prieſts to pray and to offer incenſe vponupon the braſen ccExod. 30.1.Exod 30:1Altar. And this dooth Zachary in his courſe: He went ddLuk. 1.9.10.Luke 1:9Luke 1:10into 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 ee1. Kin. 8.6.7.1 Kgs 8:61 Kgs 8:7prieſts. 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 ffExod. 16.34.35. Num. 17.10.Exod 16:34Exod 16:35Num 17:10by Moſes. Into this place came the high prieſt only once a yeare ggHeb. 9.Heb 9at 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 hh1. Macha. 1.23.33 & 57.Iupiters image, he is ſtriken with an incurable ii2. 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 p. 78proſpered after all his life time. kkIoſeph 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 vponupon 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 monethmonth, 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 hauehave 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 hauehave 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 vponupon 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 vntounto him, llHagg. 2.14. Pſal. 50.15.16. Pro. 21.27.Hag 2:14Ps 50:15Ps 50:16Prov 21:27becauſe 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, eueryevery one aſſenting with his heart vntounto their prayers, that in the end you may all ſound mmCor. 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 p. 79the people, and the altar reſembled the preſence of God himſelfe, vntounto whō the ſacrifices were offered: the prieſts which were to ſtand betweene the porch and the altar, were liuely ⁿ types of Ieſus Chriſt.ccHeb. cap. 2. & 5. & 9. Doctrin.Heb 2

This place teacheth vsus 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.Num 16:45Num 16:49Ezek 22:30Isa 59:16 of a plague for their rebellion in the wildernes. The Lord alſo teacheth vsus 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 hauehave 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.Ezra 9 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 vntounto him all that feared the words of the God of Iſrael: and in the euening hee fell vponupon his knees, and ſpread out his hands vntounto the Lord, & ſo made an humble confeſſion of their generall and ſpeciall ſinnes, vntounto God. So doe the Leuites in that publike faſt with Nehemias. They ſtand vponupon 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. p. 80The miniſters of the Lord did not onelyonly 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.Judg 20:23Ezra 10:1and wept all before the Lord vntill the euening. The like they doe againe another day. They come to the houſe of God, they abide there till the euening before the Lord, and lift vp their voyces and wept. And while good Ezra was praying and weeping, the whole congregation conſiſting of men, women and children, wept with a great lamentation. So in Samuels time in that faſt they wept abundantly. The Lord loueth the teares of his Saints, hee puttes them in his bottell, they are all regiſtred with him. Dauid wept much and oftten:Pſal. 56.8.Ps 56:8 ſo Hezekias, Ezra, with others, and Ieſus Chriſt himſelfe. And if wee conſider our ſinnes and our times, if they had one ſinne we hauehave tenne as great and as grieuous. Many buckets of teares cannot humble vsus, nor ſerue to teſtifie our humiliation. Were they ſo zealous in the reuenge of the Lords couenant, for the ſinne of whoredom, and for one Leuites ſake, that they ſo fought, faſted and wept? and ſhall not wee faſt and lament for the whoredoms of thouſands in the whole land? Was Ezra and his people ſo full of teares for that one ſinne of vnlawfull marriages with pagans? and ſhall not wee much more weepe, ſeeing that not onelyonly our marriages are often as bad, or worſe? and other innumerable proude ſinnes raigne ouer vsus. And did the Iſraelites ſo deepely lament their ſinnes, when they were in daunger of the Philiſtins? and ſhall not we as humbly ſeeke the Lord, ſeeing that ſo many bloudie enemies doe beſet vsus round about, and daily waite and expect with great confidence our cō fuſion? The Goſpell and holie couenant (bleſſed bee our God) is receiued in ſome parts of our land: but the ignorant people ſtill contemne it, and the enemies blaſpheme againſt it, becauſe that our Goſpellers are ſo wicked and ſo looſe in their liues. So the pure worſhip of God is little p. 81regarded of many. Wherefore let vsus often weepe and lament, and pray for the peace of Ieruſalem, and ſay,Pſal. 122.Ps 122 The Lord prosper them that louelove thee.

4. The forme of their confeſſion: Spare thy people, and giuegive not thine heritage to reproch, &c.

HEre firſt we are to conſider the prayer, then the reaſons annexed. In the prayer two things are asked: firſt, pardon of ſinnes in the word Chuſah, ſpare vsus, or be mercifull vntounto thy people: ſecondly, that the Lord would preſerue his Church and people from that reproch & ſhame which was like to light vponupon them.

Firſt here the Lord teacheth vsus to pray, Doctrine. that the cauſe may firſt bee remoued, then the effect ſhall ſurely paſſe from vsus. Spare thy people, and giuegive not thine heritage to ſhame. Take away the cauſe, and you ſhall ſo one be freed from the effect which followeth. Cleane contrary we euer firſt cry in our hearts, Lord take away the ſhame, take away the famine, remoue the peſtilence, warres, &c.Note. but our ſinnes we will not hauehave taken from vsus. We doe not ſo mourne for our ſinnes, as for the euils which be vponupon vsus for our ſinnes: ſo did Pharaoh, Saul, Achitophel and Iudas lament with teares: therefore wee cannot bee pardoned and eaſed of our grieuances.

Againe, we muſt vnderſtand that the holy Ghoſt requireth of vsus in this place a ſerious and a faithfull confeſſion of our ſinnes: for without this confeſſion God was neuer reconciled with his people. We hauehave two generall confeſſions of ſins in Scripture recorded, as moſt memorable, and moſt ſingular for our inſtruction and imitation, as is before ſhewed. Wee hauehave in Daniel, a moſt ſweete and comfortable ſpeech vntounto God: wherein firſt he confeſſeth his ſinnes, and the ſinnes of their Kings and Magiſtrates, prieſts and people. This confeſſion is implied by Ioel in this word ſpare vsus: for ſuch as ſpeake on this manner, p. 82calling for merciemercy, confeſſe their guiltines before the Lord. Secondly, Daniel ſayth, that open ſhame did belong vntounto them. The ſame ſayth Ioel, when he biddeth his people pray, that reproch and ſhame may bee turned away from Gods people.ver. 17 Thirdly, Daniel appealeth to Gods merciemercy; ſo doth Ioel warne vsus in that word Chuſah, ſpare vsus, to flie vntounto Gods merciemercy onelyonly. Fourthly, Daniel remembreth in his confeſſion and ſupplication, the mediatour and Meſſiah Ieſus Chriſt: crying, Heare vsus for the Lords ſake: that is, for the Lord Ieſus Chriſt his ſake. The ſame is vnderſtood by Ioel in the word ſpare vsus: for God ſheweth no merciemercy, nor ſpareth any people, but in and through Ieſus Chriſt. Daniels ſweet words, ſo full of inſtruction, ſo needful for imitation vntounto Gods people in al ages,Dan 9. ver. 4.Dan 9:4 are theſe following. Oh Lord God which art great and fearefull, and keepest couenant and merciemercy towards them which louelove thee, and towards them which keepe thy commandements: we hauehave ſinned, and committed iniquitie, and hauehave done wickedly, yea we hauehave rebelled, & hauehave departed from thy precepts, and from thy iudgements: for we would not obey thy ſeruants the Prophets, which ſpake in thy name to our kings, to our princes, and to our fathers, &c.

The like ſweete prayer hauehave wee in Eſay. 63. verſ. 15.16.17. Looke downe from heauen, and behold from the dwelling place of thy holines, and of thy glorie: where is thy Zeale and thy ſtrength, the multitude of thy mercies and of thy compaſſions? they are restrained from me. Doubtles thou art our father, though Abraham bee ignorant of vsus, and Iſrael know vsus not: yet thou O Lord art our father and our redeemer, thy name is for euer. O Lord why haſt thou made vsus to erre from thy waies? and hardened our hearts from thy feare? Returne for thy ſeruants ſake, and for the tribe of thine inheritance, &c. And thus farre for the firſt part of Ioels prayer: the ſecond followeth, which containeth diuers reaſons to excite our hearts, to p. 83confirme our faith, and to perſwade, as it were, with the Lord to graunt their deſires.

The firſt reaſon: We be thy people.

Thou art bound Lord by couenant, &c. to ſpare thy people, to protect thy people, &c.

And we be thy people by couenant.

Wherfore ſpare vsus for thy couenant ſake.

The ſecond reaſon: Wee be thine heritage.

Thou Lorde almightie and al-ſufficient, wilt not ſuffer thine heritage to be ſpoyled and destroyed.

We are thine heritage.

Wherefore Lord ſuffer vsus not to be conſumed or confounded.

The third reaſon: GiueGive not thine heritage to reproch, that the heathen ſhuld rule ouer thē.

The Lorde moſt mightie, and moſt gracious, will not permit his enemies the heathen to reproch his people, and to rule ouer them.

We be thy people.

Wherefore let not the heathen confound vsus, and rule ouer vsus.

The fourth argument: Wherefore ſhould they ſay among the nations, where is their God?

If the heathē people beare rule ouer vsus, they will blaſpheme thy name, thy power and might:

For they will ſay our God is no God of glorie, power, might, maieſtie, &c.

Wherefore now Lord ſpare vsus, and put vsus not to confuſion, for thy couenāts ſake for thy peoples ſake, for thine heritage ſake, for thy glorie ſake, and for that thou doeſt in great iealouſie regarde all theſe things, Lord heare vsus, and p. 84remember vsus, and deliuer vsus. Thus praieth Moſes: Remember Abraham, Exod. 32.10.14. ver. 12. Deut. 9.18.Exod 32:10Exod 32:14Deut 9:18and Jſaac and Iſrael thy ſeruants, to whom thou ſwareſt by thine owne ſelfe. Againe: VVherefore ſhall the Egyptians blaspheme and ſay, he hath brought them out maliciouſly to ſlay them in the mountaines. And againe, when the Lord would hauehave ſlaine his people with a peſtilence, he prayes in the very like arguments. Firſt, the heathen (ſayth he) They will ſay the Lord was not able to bring this people into the land which he ſware vntounto thē: Num. 14.11.12.16, 17.18.19.Num 14:11Num 14:12Num 14:16Num 14:17Num 14:18Num 14:19therefore hath he ſlaine them in the wilderneſſe. And now I beſeech thee let the power of my Lord be great, according as thou ſpoken, ſaying, the Lord is ſlow to anger, & of great merciemercy, and forgiuing iniquitie and ſinne: but not making the (wicked) innocent, and viſiting the wickedneſſe of the fathers vponupon the children in the third and fourth (generation). Be mercifull, I beſeech thee, vntounto the iniquitie of this people, according to thy great merciemercy, and as thou hast forgiuen this people from Egypt euen vntill now: ſo now alſo ſpare thy people. And againe, the ſame holy Prophet ſheweth how hee prayed for Gods people, and did ſtriue in ſupplications,Deut. 9.Deut 9 and continued many daies and nights crying, and giuing God no reſt. The arguments he vſed were theſe which Ioel hath in this place.

Propoſition.

O Lord deſtroy not this people.

Arguments: for

Ver. 26.1. They are thy people, thine inheritance, redeemed from Egypt.

Ver. 27.2. Remember thy ſeruants, Abraham, Iſaac, anzd Jacob: that is, thy couenant made vntounto them and all thy faithfull.

Ver. 28.3. The nations (that is the pagans) will blaſpheme thy name, and ſay thou art not able to bring them to the land which thou beſt proviiſed.

Doctrine. 1. Wee learne how after the example of theſe holy p. 85men, we muſt euer hauehave our refuge vntounto Gods couenant, for thereby our faith was firſt bred in vsus, and muſt continually be cheriſhed.

2. Wee learne here, how iealous Gods people ought to be of Gods glorie, which ought to bee more deere vntounto vsus, then our owne welfare and ſaluation.

3. Note here how this wretched and ſinfull generation, is called Gods people and inheritance, becauſe they were in the viſible Church and couenant. And yet wee know that among them there were groſſe idolaters, blaſphemers, prophaners of Sabbath, Chemarims, coniurers, murderers and adulterars, &c. For the wicked will doe wickedly in the land of vprightnes.**P. M. cap. 3. claſ. 10. ſec 17. Veteres totum diem ieiuni agebant vſque ad veſperam, quo toto tempore in verbo Dei, precibus et ſanctis occupationibus verſabantur. Leuit. 23. ait deus, in ieiunio quieſcite ab omni opere, & affligite animas veſtras ſabbathū enim eſt: ſabbathum vero à veſpera vſque ad veſperam duraſſe nemini dubiū eſt. Againe, Tertul. contra pſychicos ait eccleſia prodiscere ieiunia vſque ad noctē.Lev 23

4. Wee learne here a moſt comfortable leſſon, how Gods glorie and our ſaluation be ſo knit together, that he cannot be iealous of the one, but he muſt bee alſo carefull of the other.

Now we be to conſider yet further, what elſe was done in a generall faſt: for we muſt not imagine that they ſtood onelyonly vponupon confeſſion of ſinnes: they ſpent alſo ſome part of the time in teaching the people, and ſome part in cenſuring ſuch ſinnes, as did then moſt raigne among them, for that whole day was cōſecrate for the Lords ſeruice. August. de moribus eccleſiae contra Manich. Vſitata ieiunia eccleſiae continuantur vſque ad noctem: toto enim die celebrantur ſacri coetus, preces publicae habebantur, ſub vesperam dimittebantur & cibum ſumebant. That is, the vſuall fastes of the Church are continued till night: for all day the holy aſſemblies are exerciſed, publike prayers vſed: in the euening they were diſmiſſed, and did eate meate. Chemnit. examen. Trid. Conc. 4. p. Manifeſtè apparet tempore ieiunij, publicos congreſſus, ſeu conuentus eccleſiaſticos fuiſſe, in quibus admonitiones de exercitijs poenitentia, fidei, & emendationis propoſuerunt. That is, Jt is manifeſt that in their faſts they had publike aſsemblies or eccleſiaſticall conuents, wherein they taught the p. 86people the exerciſes of repentance, faith, and amendment of life. And the Church of the Iewes had euer in their ſinagogues and congregations, beſide prayers, if not the word of doctrine and exhortation, yet the interpretation of the ſcriptures, for they reade diſtinctly Gods word, and gaue the ſenſe. This was done in Nehemias great faſt, which was publiſhed becauſe of many grieuous ſinnes, and ſpecially for their prophane marriages with Pagans. At that time after they had confeſſed their owne ſinnes, and the iniquities of their fathers: verſe 3. it is ſayd, they ſtoode vp, that is, the Leuites, in their place, that is on their pulpits, which were made for them, Nehem. 8.4. And there they read in the booke of the law of the Lorde their God: and gaue the ſenſe according to the Scriptures, Nehem. 8.8. And herein they ſpent one fourth part of that daye, ſaith a learned **Iunius, three houres from ſixe a clocke to 9. in the morning ſacrifice, 3. hours from 9. to 12. in teaching the people, three houres from 12. to 3. in confeſſion of ſins, 3 hours from 3. to 6. in the euening ſacrifice: ſo were 12. whole houres of that daie ſpent.interpreter. And that the people were taught this day the word of the Lorde, it ſeemeth vntounto mee, wee may learne alſo of Ieremie, chap. 36. 5 27. For when Ieremie had written his prophecies concerning that kingdome and the deſtruction of it, and was therefore reſtrained himſelfe from preaching (a generall faſt being proclaymed becauſe of the Babilonians their enemies approching) he ſent Baruch the ſcribe the day of their faſt to reade his propheſies, for that hee truſted Gods worde ſo read, might doe ſome good vntounto that rebellious and ſinfull people. I am ſhut vp and cannot goe into the houſe of the Lord, Therefore goe thou and read the roule, wherein thou hast written at my mouth, the wordes of the Lord in the audience of the people, in the Lords houſe vponupon the fasting day: alſo thou ſhalt reade them, in the hearing of all Iudah, that come out of their cities, It is like that they had ſo perſecuted the Prophets, that there was but little preaching at that time.it may be that they will praye before the Lorde, and eueryevery one returne from his euill way. Some part alſo of this time was ſpent in ſigne of their vnfained repentance in examining, cenſuring, & puniſhing ſuch ſinnes as then raigned, and moſt diſhonored God, and in ſetting forth ſuch orders as might make p. 87moſt for the edification and good gouernement of Gods people: for ſo it was in the faſt before mentioned in Nehemias time. The 24. day of the 7. month,Chap. 9. ver. 2. when they had faſted, they that were of the ſeede of Iſrael, were ſeparated from their ſtrange wiues and children. The princes and rulers were chiefe in this treſpas: and yet for all their high and loftie lookes, they ſtoope here,Ezra. 9.2. The like inquirie we finde Ioſh. 7 in Achans ſtorie.Ezra 9:2Josh 7 and muſt yeeld vntounto the cenſures and puniſhments inflicted vponupon them. And this is taught vsus alſo in the ſtorie of Naboth, for a generall faſt being proclaymed, vnderunder 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 vnderunder 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. 31.3.4.1 Chr 26:271 Chr 26:282 Chr 31:32 Chr 31:4as in Dauid and Hezechias time, to giuegive 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 hauehave 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 hauehave. If they truely humble themſelues as is before preſcribed, the Prophet aſſureth them that the Lord p. 88was neuer ſo ready to raine his plagues and iudgements, as he will bee to power downe his bleſſings and mercies vponupon them: For he will be iealous ouer his land, and ſpare his people.Exod. 20.5.34.14.Exod 20:5Exod 20:34Exod 20:14

The Lordes iealouſie is often mentioned in the olde Teſtament:Deut. 5.9. Nahum. 1.2 Zach. 8 2. What Iealoſie is.Deut 5:9Nah 1:2Zech 8:2 by this worde is not meant an ill humor of ſuſpicion, but an ardent and feruent affection and louelove toward his Church. It is a metaphor and a ſpeech borrowed from the true louelove of the husband towards the wife, which is ſuch as there is no affection on earth among men comparable vntounto it. The laſt of the Canticl. verſe 6. This louelove of man and wife is compared to death for ſtrength, it will ouercome all difficulties and lettes to doe good vntounto 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 vsus he can neuer be appeaſed, Iealouſie is the rage of a man, Pro. 6 34.Prov 6:34therefore he will not ſpare in the day of vengeance. This iealouſie the Scripture aſcribeth vntounto God, not that any ſuch affections or paſſions bee in him, but that it might expreſſe the greatnes of his louelove towards vsus:Ephe. 5.Eph 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.Zech 2:8toucheth 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 louelove, iealouſie and merciemercy 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. ….Song 1

p. 89The 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 vponupon the children, vntounto 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 vponupon his people, full of bowels of merciemercy 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 vsus 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.Luke 17:32 we are not vnderunder the Goſpel to look for the like temporall and particular iudgements, as vnderunder p. 90the 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.Titus 2:10Titus 2:111 Cor 11:32Heb 2:3 now more fearfull is the ſtate and condition of all ſuch proude ſinners, becauſe greater grace is offered vntounto all men by the bright ſhining light, and glorious Goſpell of Ieſus Chriſt. Therefore ſayth the Apoſtle: How ſhall we eſcape if we neglect ſo great ſaluation?

3. Laſtly, the Lord is ielous ouer his people when they bee humbled: then ſayth Ioel, his ielouſie will appeare in liberall bleſſings, and great bountifulnes.

In this verſe firſt learne a ſingular conſolation for a ſinfull people in their miſeries. The Lord accounts this wicked people of the Iewes his people, and aſſureth them of his louelove,God loueth his people and ſeruants deerly when he correcteth them. euen when they beare his corrections. Our fleſh ſo frets, and our ſoules are ſo diſquieted often in afflictiōs, that we can then hardly lift vp our hearts to think of Gods louelove towards vsus. Yet certain it is, that in his corrections he loueth vsus deerly,1. Cor. 11.28. Heb. 12.1 Cor 11:28Heb 12 and therfore humbleth vsus by his fatherly chaſtiſements, leaſt wee ſhould periſh with the wicked world. 2. Note here the happie end of all true conuerſion vntounto God. There was neuer yet any of Gods people, in any age, which did proſtrate themſelues in a publike faſt, in manner as is before preſcribed, keeping Gods holy ordinance, affected towards God, and caſt downe at his feete, to aske merciemercy, but the Lord hath been infinitly more ielous towards them, and more affected to ſhewe merciemercy. Yea, wee bee well aſſured his louelove euer went before their louelove, and his ielouſie before their ielouſie, and he hath euer repented before they hauehave repented,Ver. 13. as is before ſhewed.

Concluſion.The Lord hath neuer failed to giuegive his people, thus truely humbled, euen their hearts deſire. Ioſhua and his people being greatly diſcouraged by the loſſe of ſome part of their armie,Ioſh. 7.Josh 7 after they faſted, they were ſtrengthened, and comfortably incouraged againe to proceede, as the Lord commaunded them.1. Sam. 7.1 Sam 7 Samuel and his people were greatly afflicted by the Philiſtins, after their faſt, they put their enemies to an exceeding ſhame. The Iſraelites in p. 91the dayes of the Iudges, after their faſting,Iudg. 20.Judg 20 weeping and mourning, they beat downe the pride of the Beniamites as they deſired. Iehoſaphat after his faſt,2. Chro. 20.2 Chr 20 fought againſt the Amorites and Moabites, and loſt not one of his men: for that godleſſe multitude of prophane pagans was vtterly deſtroyed one of another. Heſter and the Iewes after their faſt, had great proſperitie, peace, and comfort:Heſter. 4.5.6.Esth 4:5Esth 4:6 for Haman their enemie was deſtroyed, and ſo Gods people were deliuered from their enemies, and enioyed great libertie in that land. Nehemias and Ezra, after their faſt,Nehe. 9.10.11.12. were incouraged and comforted in the obedience of the people, the citie and temple were reedified,Ezra. 8. & 9. cap. & 10. Dan. cap. 9. & 10.Ezra 8Dan 9 & the Church of God proſpered. Daniel after his faſting, receiued notable reuelations concerning the deliuerance of the Church, and the comming of the Meſſias. The Chriſtians at Antioch after their faſt, were greatly confirmed. The Goſpell had a more free paſſage, for God prouided and prepared Paul, and Barnabas, two notable organs and inſtruments, to communicate and preach the ſame vntounto the Gentiles.

Finally, to come vntounto our ſelues, wee hauehave had 3. or 4. generall faſts publiſhed by the gouernours, but performed in great weakenes in the beſt aſſemblies of our land. The firſt was in a very ſpeciall manner commaunded by the Queenes Maieſtie, in the beginning of her moſt happy raigne ouer vsus. The cauſe was the peſtilence:Anno. 1563. The Lorde heard his people, & they were mercifully deliuered. When the bloudie Spanyards would hauehave deuoured vsus, ſome charge there was for publike humiliation: In ſome fewe aſſemblies Gods people were humbled,Anno. 1588. and cried mightily vntounto the Lord. There followed a moſt memorable & miraculous deliuerance neuer to be forgotten in our land. Againe, the Lord ſmote vsus with the peſtilence,Anno. 1593. and many thouſands were conſumed. Some fewe were humbled and mourned, the rage of the peſtilence ceaſed in thoſe moneths and time of the yeare,Auguſt and September. when (by long obſeruation p. 92it is knowne) that this contagious and venemous ſickneſſe doth moſt deſtroy and gather ſtrength, in all parts of the world.

Let vsus conclude, that becauſe wee hauehave with the olde Church the ſame God, immutable, full of ielouſie, louelove, and bowels of merciemercy,Rom. 3.32.Rom 3:32 and ſeeing that he hath vouchſafed to communicate vntounto vsus his owne ſonne and holie Goſpell, that couenant of grace and merciemercy: we may bee well aſſured that what calamities and miſeries ſo euer light vponupon vsus for our ſinnes, famine, warres, peſtilence, or any other the Lords gentle corrections: if we follow and obey this the Lords holy ordinance in our vnfained humiliation, we ſhall receiue a happie end, a releaſe and freedome from our croſſes, ſo farre as ſhall be expedient for vsus in this life: and in the next the bleſſed end of our faith, the euerlaſting ſaluation of our ſoules, by and with Ieſus Chriſt, the author and finiſher of our faith, to whom with the father and moſt holie ſpirit, be al praiſe, honor, glorie, power, and principalitie for euer and euer, Amen.