meate that was remaining before then to fill themselues with al dainties of meat and drinke in any other kinde whatsoeuer whereas we haue seene that both the nature of the word Fasting and also the practise of the best in holy Scripture doth require to eate nothing but wholly to absteine Besides this abstinence from meate and drinke which is first and cheefe In the day of fast we ought to abridge our selues of some part of our sleepe and from whence the whole action is denominated there ought to be some forbearing at that time of sleepe also for the said end euen for the humbling of the bodie that we wanting something of that also there might not onely be a proportion and an agreement betweene meate and sleepe but the body this way also might somewhat be cast downe for want of naturall rest So that though we should neuer play the sluggards and delight in sleeping which Solomon greatly condemneth in many places of the Prouerbs Pro. 6.6 24.23 but take our rest as well as our meat moderately soberly yet at that time we should deny to our selues som part of our ordinary sleepe in the euening or morning or both and also at noone and now though this be a time of the yeere wherein men vse to take there rest at noone yet on the fasting day they should abstaine from it both for the humbling of their bodies and also that they might redeeme that time bestowing it in some godly exercises Thus the prophet Ioel biddes the Priests lie all night in sackcloth Ioel 1.13 and so sheweth that they should continue their fast at least som part of the night euen as it is said of Dauid 2. Sam. 12.16 that when he fasted he lay all night vpon the earth And also as Queene Hester willed the Iewes to fast for her three daies and three nights Hest 4.16 So that we may plainely see that this exercise doth not onely take vp the day that we might abstain from sleepe then but also some part of the night at the least And thus we begin ouer night to doe some thing as to thinke vpon Gods hand and to praie and so againe betimes in the morning and if we doe not or cannot come to this perfection that other of Gods seruants haue come vnto in their great humiliations yet seeing they are written for our instruction let vs come as neere them as we can and seeing men will breake their sleepe earely and late for the world let them doe it for the seruice of God much more And the rather that we might be willing to abridge our selues not onely of sleepe but of meat What liberty we haue of meate and drinke and sleepe in cases of necessitie let vs farther consider that in this day of humiliation wherein this abstinence from these things is required all men and women are not so necessarily tied vnto them but that if there be any who by reason of any defect or infirmitie of bodie or age yoong or old are not able to performe it after this strict maner that then euen by the lawe of God they haue libertie to vse so much in both these kindes as may suffice for their health Math. 12.1 For as Christ Iesus excuseth his disciples in the case of necessity for plucking the eares of corne and eating when they were hungrie and faint that thereby they might be more fit to follow him and attend vpon his seruice vers 5. and as Dauid also is there excused for eating the Shew-bread which by the generall rule was onely for the Priests So we though by the general law of fasting are forbidden at that time to abstaine from all meate and drinke yet in cases of necessitie when by reason of some thing in our bodies so to do would hinder vs and make vs more vnfit for the seruice of God and to take a little doth further vs and make vs more fit for it if by eating or drinking some thing we are so indeed then in so doing haue wee not onely not brokeÌ„ the fast but therby attained vnto the principal end of it And again as rest vpon the Sabbath is necessarily required yet in times of necessitie labour is not onely permitted but also commanded 1. King 19.6 and thus Helias fleeing 40. daies together for the safegard of his life from the cruell persecution of Iesabell his trauell vpon those Sabbaths was no breach of the law so is not eating a little of necessitie anie breach of fasting though it seeme to be against the nature of it But heerein we must take heed that wee abuse not Gods liberalitie We must take heed that we abuse not this liberty and make it a cloake to our lustes that vnder this colour and pretence of our infirmities we eate and drinke and feed our selues when there is no need For as it were a great fault to worke or trauell vpon the Sabbath day when no necessitie did compell vs because if there be need God hath not restrained vs so in the day of fast to eate when we haue no need because when there is God hath giuen vs libertie to doe it Seeing the Lord dealeth so mercifully with vs all that euen in the times wherein he most restraineth vs he giueth so great libertie to all that need we must needs be so much the more vnthankefull vnto him for it if we will not yeeld obedience to this ordinance of his that is that all they which for their yeeres health and strength are able to absteine shoulde vpon the fasting daies refuse all kinde of meat vntil the euening and abridge themselues also of some part of their sleepe 〈◊〉 fasting â—ur appaâ—ell must â—e answerale to that ction The third thing wherein this outward exercise doth consist is that we abridge our selues also somewhat of our apparell for in the vsing or refusing of that as well as of any of the former the bodie may be and is easier humbled or puft vp The King of Nineue in that fast of his did not onely command that man and beast should put on sackcloth Ion. 3.5.6 but himselfe also arose from his throne place of estate and laid off his robe and princely apparell from him and couered himselfe with sackecloth and sate in ashes And the prophet Ioel willing the people of his time to fast and praie Ioel. 1.13 and shewing them the right maner of it bids them lie in sackcloth and wee oftentimes reade of sackcloth to haue beene vsed in the times of publike and priuate fasting We then though we be not tied to this kinde of weed yet we must obserue the equitie of it which is to abstaine from that costly apparell and trimming vp of our selues which might puffe vp the body with pride and put on that rather so farre as it standeth with decencie and comelinesse which might humble it and so then to weare our woorst clothes rather then
aduisedly consider howe God hath not onely punished the wicked for their sinnes but that hee hath not spared his owne children as that hee not onely vtterly destroied those seauen goodly churches in Asia because they fell from their first loue and did not repent in time but also did euen cast off the Iewes his owne people for their contempt of his word Mat. 21.43 and tooke away the Gospell of the kingdome from them vnto this day because they did not bring foorth the fruites of it that as the Apostle saith We by their fall might feare Rom. 11.20.21 and seeing hee spared not the naturall branches we shoulde take heed least hee also spare not vs. But most of all we may see the fierce wrath of God against sinne to humble vs Euen vpon his owne sonne Iesus Christ our Sauiour and his vnchangeable iustice in the person of his owne deare Sonne who taking vpon him our sinnes was in all torments of soule and bodie pressed downe with them to the bottome of hell for a time Heb. 5.7 Luk. 22.44 no praiers or supplications that hee could make euen with strong cries could deliuer him no agonie or bloudie sweats that hee indured in his soule and bodie could pacifie it and set him free but he must needs beare it vnto the full and so inded as the Prophet foretolde he was wounded for our transgressions Esa 53.8 he was broken for our iniquities and the chastisement of our peace was vpon him that so we by the law seeing our sinnes and by his curses acknowledging our desert for the same and by the execution of them his constant and immutable iustice in them might in feare and trembling cast downe our selues at his feet and as in fasting we haue bereaued our selues willingly of all so we might feele and in feeling confesse that we are vnwoorthie of all and so come to this most excellent vertue of humilitie which is the first part of those inward graces which by the outward exercise of fasting is to be laboured after and openly professed And so much of that now remaineth the other to be spoken of HOMIL IIII. The fourth Homilie continueth to intreat of the inward vertues of the mind and namely of the hope that we should haue of the pardon of our sinnes vpon our true repentance and that God will giue vs the things that we seeke to him for which hope must stirre vs vp to feruent and long prayer and how by importunitie wee shall preuaile with God and what things els may quicken vs vnto feruent prayer THe second part of the inward vertues of the mind and graces of the spirit of God which we must not only haue The second inward vertue is the hope that by faith we should haue of the fauour of God vpon our true humilitie but labour to be furthered in by this outward exercise of fasting and to which end we do vndertake it and which also we must openly professe is an assurance full hope that God for Christ his sake vpon our true repentance for our sinnes and vnfained humiliation for them and forsaking of them will pardon them all and will giue vs all those things that we stand in need of and wee then make humble sute vnto him for So then this is also another thing that as at all other times so most of all in the day of fast we must labour after euen an increase of faith whereby wee may be raised vp in our soules through the grace of God in Christ as high as the conscience of our sinnes and the deserued punishment of them doth cast vs downe and a full perswasion that we shall obtaine the remoouing of those euils through the death merits of our Sauior Christ which either presently presse vs or iustly hang ouer our heads For as true repentance humbling vs and as it were casting vs downe with one hand both in sorow for our sinnes and confession of the same leaueth vs not in that downefall lest we should dispaire but gratiously reacheth the other hand to lift vs vp againe and this is the right end of all true humilitie not to dismay vs but to comfort vs with the hope of Gods fauour euen from thence as it is sayd Humble your selues vnder the mightie hand of God 1. Pet. 5. â—5 that he may exalt you in due time And againe he resisteth the proud but giueth grace to the humble So this solemne profession of humilitie in fasting and praier much more doth and must so cast vs downe and abase vs in the conscience of our vnwoorthinesse euen of the least of Gods benefits openly in our practise by bereauing our selues of them for a time professing so much as that it doth giue vs so much the more hope of fauour from God by how much we doe then more then ordinarily iudge our selues So that heere is another thing to be furthered in by this outwarde abstinence namely In which wâ— must be furthered by the inward and outward affliction of the body and the minde that wee may haue a greater hope and assurance then before that God for Christs sake will be mercifull vnto vs because we doe according to his commandement more humble our selues then before not for the merite or woorthinesse of that but because of the gratious promises which of his free mercie he hath made to all those that thus turne vnto him and vnfainedly seeke him For as the abstinence without this humiliation is nothing worth so is the casting down of our selues in the sight and feeling of our sins our vnworthinesse for the same of no value or profite without this hope in the goodnesse of God and therefore as this abstinence must bring vs to this contrition of heart so that must further vs in our hope And therefore vnto this abstinence there hath beene alwais adioined as a thing inseparable supplications praiers which cannot be at all in any acceptable maner without some hope and assurance from God that we shall bee heard And therefore fasting is neuer without prayer As then in all maner of fastes we must first cleerely see our sins confesse them vnfainedly and thoroughly iudge our selues for them so must we then also with good hope in the goodnesse of God for Christes sake praie earnestly for the full pardon and forgiuenesse of them and for the turning away or remoouing from vs all heauie iudgements which are due to vs or vpon vs for the same So that this is an other thing required of vs in the day of fasting which we now keepe and to which end we doe abstaine as we do euen that with great hope vpon our great humiliation we might praie to God to remooue from our brethren this heauy hand of his that hath a long time lien sore vpon vs and vpon them And thus we shall find in holy scripture that all the best seruants of God haue in their fastings vsed solemne
they praied thus importunately it appeareth that in this great humilitie of theirs And by importunitie of praier the Lord will be ouercome declared by their fasting and maner of it they had great hope of obtaining their requests of God vnto whom they did sue And thus must we doe in the day of our fasting I saie we must labour for that measure of faith in gods goodnesse through the blessed merits of Christ our Sauiour that might mooue vs to pray earnestly and as it were to crie mightily vnto God for the remouing nowe at the last of this grieuous plague that though wee haue iustlie deserued it and a great deale more yet for the Lords sake it would please him vpon our true repentance and earnest seeking vnto him for mercie to turne it away Which if wee doe then he vndoubtedly will heare vs in his good time as hee hath witnessed vnto vs in the Gospell by the Parables both of the wicked Iudge Luk. 18.2 who by the importunity of the widow was ouercome at the last to doe her right and this was propounded as Christ himselfe faith to this end to teach men to pray often and not to waxe faint whereupon he inferreth this generall doctrine vers 6.7 Heare what the vnrighteous Iudge saith and shall not God auenge his elect which crie daie and night vnto him though hee suffered long for them So God will heare those that crie daie and night that is that praie earnestly and continuallie And againe in the other parable of the man that came to his friend at midnight to borrow three loues Luk. 11.5 who though he was vnwilling at the first yet because of his importunitie did arise gaue him as many as he would whereupon hee maketh this generall promise to al those that shal thus seeke vnto God that is earnestly and without ceasing that he will heare them saying Aske and it shal be giuen you seeke and yee shall finde knocke and it shall be opened vnto you for euerie one that asketh receaueth and he that seeketh findeth and to him that knocketh it shall be opened that is if yee seeke and aske after this maner So by these examples wee may be assured that God will heare vs for this thing if we pray vnto him eatnestly without ceasing though we haue hitherto seene little successe of our praiers for the plague is not only not taken away but is greatly increased euery where He often deferreth to giue that we might bee quickened vp to feruencie of prayer And truely the Lord doeth manie times deferre of purpose to grant that which we aske and which also he hath promised and is purposed to giue that we might be mooued in the feeling of our want to pray earnestly for it and that the want of it for a time might quicken vp our dead hearts and dull spirits vnto greater feruencie of prayer that also when we shall see that we haue such things giuen vnto vs and that wee haue obtained them by our prayer yea by long and earnest prayer wee might make the more account of them and esteeme them as we ought and also be so much the more thankefull vnto God for the same For the Lord indeed hath of his great mercie promised that if we call vpon him he will heare vs as we haue learned euen now out of the Gospell of S. Luke and may further learne out of many other places of Scripture besides as Psal 50.15 Call vpon me in the time of thy trouble and I will heare thee and deliuer thee and many other but he hath set downe no time when we shall see and perceiue that hee hath heard vs sauing that it is sayd I will heare thee in due time Psal 10.1 euen in affliction Nowe which is the most conuenient time for God to help vs in Act. 1.7 that we must not prescribe vnto him neither is it alwayes meet for vs to know the times or the seasons which the Father hath put in his own power therefore as they be best knowen to his heauenly Maiestie so wee must leaue the declaration of them to him alone not doubting but that he will heare vs in due time euen in affliction Hee doth deferre many times of purpose for good causes both that wee might be stirred vp thereby to pray to him earnestly and continually not doubting one whit of the trueth of his promises and that when we haue our requests granted we might esteeme of so great a benefit and be thankefull to him for the same For assuredly if wee did alwayes finde that the Lord did giue vs euery thing at the first asking though wee graunt that hee giueth vs continually more than we aske such is our vnthankefulnesse that both wee would come vnto him very coldly and pray drowsilie for wee would make it but an ordinarie matter Therefore if we continue in feruent prayer the Lord will heare vs at the last Aske haue and also wee would not so highlie esteeme of the things giuen vnto vs nor labor to be so thankfull to him for the same as our bounde duty did require Therfore concerning all other things and namely this present visitation of the Plague the more that the Lord deferreth to take it away the more earnest let vs be in prayer and let not the delay of it quench the heat of our desire one whit but kindle it more and more and I do assure you in the word of the Lord that if we faint not in praier but lift vp our hearts and hands still vnto the Throne of his Mercy that he will in time heare vs and shew mercie vnto vs and that he will not onely do so but he will make it manifest and apparant vnto the very soules and consciences of vs all This therefore is another most excellent vse and end of fasting The outward abstinence must quicken vs vp vnto feruencie of praâ— euen to quicken vs vp vnto greater feruency in prayer for as we finde by experience when our bellies are full and we are in the abundance of all pleasures and outward blessings wee are not so fit for prayer and therefore a sober diet and a moderate vse of all other of Gods creatures and benefits will alwayes make vs the more fit for prayer but when the bodie is pinched with hunger and the want of other necessarie helpes meet for it the feeling of our want shall be a meanes to set a sharper edge vpon our prayers to make them more piercing and as it were to giue a wing vnto them to flie aloft aboue the clouds euen to make them enter into heauen and to come before the throne of God We ought then in these daies of abstinence thus to profit by the feeling of the want of our bodies so to iudge our selues vnwoorthy not onely of all that which wee abstaine from but of all other things besides yea of life it selfe that we thereby be mooued
not serue him in that kinde of fasting that our selues doe desire All fastes therefore are of two sortes they are either priuate or publike The one priuate the other publike either vsed of one person man or woman or of some one familie and household or of some fewe priuate persons in one family or out of diuers according to the seuerall neede that they shall finde in themselues or see to be in other or else vsed of an whole Church congregation publikely in a towne or of many Churches in the same towne or citie and so is common to them all or of diuers Churches in a countrie or realme according to the affliction that is or like to be vpon a towne citie countrie or realme and that not onely their own but some other as their neighbour townes or countries or generally anie part of the Church of God and so are mooued to it not onely in respect of themselues but of some others in loue and desire to succour them And vnto both there kindes all that hath beene hitherto saide of fasting doth truely and properly appertaine both for the commandement of God binding them to it and for the nature of it wherein it consisteth that it should be kept strictly after the maner that hath beene saide and for the time when and how long it should be held and how during that time we shoulde be occupied and so it shall be sufficient once to haue set them downe generally which must be practised of all that celebrate anie fast either publike or priuate so it shall not be needful in handling of the seuerall kinds to intreat of anie of theÌ„ particularly againe â—hat a priâ—ate fast is That I might speake therefore orderly I will first speake of a priuate fast which is that that is vndertaken and held by some priuate person man or woman rich or poore of what calling or degree soeuer prince or people or of a priuate familie or some few in the same or out of diuers housholds gathered together vpon their owne priuate motion yet orderly and in the feare of God according to anie calamitie that shall be vpon them or they shall haue iust cause to feare or as they shall be â—ouched and mooued in compassion more then other with the calamitie of the Church or common-weale wherein they liue or with the miserie of some particular persons in the same or of other Churches and the members thereof And that there ought to be such priuate fastes it is most apparant out of the Scripture for as the Lord doth by threatning or sending publike calamities That there ought to be priuate fast call whole countries and nations to a publike fast that when the cause is common to all all might humble themselues for it as we haue seene in the prophet Ioel Ioel 2. Ionah 3. Hest 4. and as was practised among the Niniuites and also among the Iewes in the time of Queene Hester where because the punishment present as of famine or threatned as vtter destruction of them all was generall therefore all were willed to fast and all did so So if there be any calamitie vpon any particular person or priuate persons they must thinke by the like proportion that God calleth them vnto it and that they stand bound to submit themselues to this ordinance though others doe not neither haue they any such cause or as the Lord shall giue them to see and to feele more then other the afflictions of their brethren and so are more willing as fellow members of the same bodie to mourne for them then others who through ignorance or hard heartednesse are not so well affected towards them And of these priuate fastes doth our Sauiour Christ speake in the Gospell Math. 6.16 When yee fast looke not sower as the hypocrites for they disfigure their faces that they seeme vnto men to fast Verily I saie vnto you they haue their reward but when thou fastest annoint thine head How we ought to behaue our selues in priuate fastâ—s and wash thy face that thou seeme not vnto men to fast but vnto thy father which is in secret and thy father which seeth in secret will reward thee openly Where hee condemneth the hypocrisie of those who in their priuate fastes when they came abroad would make great shew of it that they might be thought to be verie holie men to that end would so change by arte the naturall colour and hue of their face that they might seeme leane and without blood as though they had greatly pined awaie themselues with abstinence fasting and biddes them rather seeing it is priuate hide it as much as they can and to that end hee willeth them to looke cheerefully to dresse vp themselues well for it is sufficient that the Lord who seeth all things euen those that are done in secret taketh knowledge of it and he will reward them openly though they haue no praise and commendation of men as he had said before of almes Math. 6.3 Let not thy left hande know what thy right hand doth that thine almes may be in secret and thy father that seeth in secret will rewarde thee openly where he doth not disallow of almes but of their vaine ostentation in it who this way sought the praise of great charity among the people and saith that is sufficient that God knoweth it who will openly rewarde euerie man according to his workes We haue a practise and example of this priuate kinde of fasting in the person of King Dauid Sam. 12. when the Lord had stricken the childe with sickenesse that was begotten in adulterie of Bathshebah the wife of Vriah because that was a particular punishment vpon himselfe and hee did see the hand of God vpon himselfe very heauie in it according to that which Nathan the Prophet had threatned against him before â—auid kept a â—â—iuate fast â—hen his â—â—ulde lay â—â—cke Because thou hast caused the enemies of the Lord to blaspheme the childe that is borne vnto thee shall surely die he humbled himselfe before the Lord alone by himselfe and sought vnto him by fasting and prayer that if it were possible according to his holy will he would spare him and this he did alone by himselfe for it is sayd That he fasted vers 16. and went in namely into his priuate chamber and withdrew himselfe from all company that hee might be alone and hee did lie all night vpon the earth and when the Elders chiefe men of his house came vnto him to perswade him to rise from the ground and to eat meat he would not neither did eat meat with them So that the rest of his householde did take their ordinarie food but he fasted And thus it seemeth he did more than one day during the sickenesse of the child for when it was dead they were afrayd to tell him of it saying while the child was aliue we spake vnto him and hee
that we lacke helpe and that we had need still to call for more and so to stir vp those that come not or come seldome and to call vpon them that doe that they would bring as manie with them as they can euen their whole familie and all the seruants in the same And doe we not see by this that it is our bounden dutie to do as we do that we may continue it willingly of conscience and that we had not need to be remisse or slacke one whit either in true humilitie for our sinnes or in feruencie of praier seeing Gods hand is not slaked but rather stretched out still Therefore to conclude this point as the commandement and cause is publike so by our practise let it appeare among vs that our fasts are so and not priuate as it were to some few â—he cause of â—ublike fasts 〈◊〉 the wrath â—f God aâ—ainst the â—hurch Now concerning the causes of publike fastings they are set downe particularly to be diuers in the holy Scripture but for the most part and generally the cause is expresly noted to be the wrath and anger of God against the Church as appeareth by all the fasts that we reade of in the old new Testament And this is diligently to be obserued of vs that wee seeing the same cause among vs might knowe that though wee are commanded by publike authoritie to vse them and so all are bound to them yet when wee shall further vnderstand that God himselfe not man onely for this cause calleth vs vnto them then wee should iudge that all are bound vnto them so much the more And this wrath of God the cause of publike fasts is considered two waies either that which is alreadie come vpon men or which is iustly to be feared shortly and to whether of these two causes wee shall cast our eyes we shall clearely see that we haue great cause to do as we do that is publickely to humble our selues in fasting before the Lord. And first of all when it iâ— presently vpon them Iudg. 20.26 For concerning the former which is the wrath of God presently vpon the Church wee reade in the time of the Iudges when in two battels there were slaine of the Israelites fortie thousand this heauie hand of God being then vpon them all the children of Israel went vp and all the people came also vnto the house of God and wept and sate there before the Lord and fasted that day vnto the euening so that in this present calamitie all the people came to the fast which was held for it in the house of God Since this plague began among vs by all estimation there haue not so few as forty thousand died in this land therefore wee haue also as great cause to fast for this present apparent token of Gods wrath as they had and so all the people should come to the house of God to that end Moreouer the Prophet Ioel sayth to the people of Iudah that seeing there was so great a famine among them that God commanded them all publikelie to fast saying Ioel 2.15 Thus saieth the Lord Blow the trumpet in Sion sanctifie a fast call a solemne assemblie gather the people sanctifie the congregation gather the elders assemble the children and those that sucke the breasts let the bridegrome goe forth of his chamber and the bride out of her bride chamber let the Priests the Ministers of the Lord weepe Where we see that because the present scarsitie of the fruits of the earth was so great he calleth all sorts of men and women yoong and olde without exception vnto publike fasting to pacifie Gods wrath and that by the commaundement of the Lord saying As it is now vpon vs in this pestilence Thus saith the Lord. If the anger of God appearing in the famine was a sufficient cause to moue them to it then seeing it appeareth no lesse if not a great deale more in the deadlie contagions and mortalitie of the pestilence that we may be assured that the Lord doth require the same of vs also Againe if the Israelites when they were ouerthrowen in battle by their enimies the Philistins in the daies of Samuel did thinke that there was great cause to confesse their sinnes vnto God with all humilitie in fasting praier publikely according to the direction of the said Samuel 1. Sam 7.6 who said Gather al Israel to Mizpeh and I wil pray for you vnto the lord they gathered togither to Mizpeh and drew water powred it out before the Lord that is wept abundantly and fasted the same day and saide there wee haue sinned against the Lorde and afterwards in the daies of Dauid vpon the like occasion of whom and of all whose companie it is saide 2. Sam. 1.12 That Dauid tooke hold on his clothes and rent them and likewise all the men that were with him and they mourned and wept and fasted vntill euen for Saul and Ionathan his sonne and for the people of the Lord and for the house of Israel because they were slaine with the sword Then seeing the plague deuoureth no lesse then the sword of which it is said that it so destroieth at noone-daie Psa 91.7 that it causeth a thousand to fall on the one side ten thousand on the other seeing the wrath of God appeareth in the one as well as in the other though wee haue escaped that which wee feared namely that wee haue not fallen into the handes of our enemies yet seeing the Lorde hath sent this great scourge of the pestilence vpoÌ„ vs which we looked not for we haue as great cause to humble our selues with fasting confessing our sins vnto God in praier In which respect we are bound to keepe them by the commandement not onely of men but of God as they So then we may perceiue that seeing this one cause of publike fasting is among vs namely the sensible and apparent token of Gods wrath in great measure that the thing it selfe ought to be practised of vs and that we are called to it now not onely by the voice of man but of the Lord our God and so euery one ought to thinke themselues bound to it so much the more Furthermore the wrath of God is to be considered of vs not only when it is 〈◊〉 presently vpon vs and may be felt Secondly the signes of gods wrath to come haue beene cause of publike fasting but wheÌ„ it maybe descerned a far off and when there is iust cause to fear it as that that is neere vs and readie shortly to come vpon vs if it be not speedily preuented whereof when the seruants of God haue seene euident signes and apparent tokens they haue in the wisedome of the spirit of God sought by fasting and praier to turne it away and haue not carelessely taried vntill such time as it came vpon them And so that hath beene an other sufficient cause of fasting vnto
it of vs more then euer he did in our time for we haue not knowen so great a plague why should we not now by the practise of fasting both for our owne good and to stop the mouthes of our enimies and that the Gospell might bee well spoken of take away such occasions Thus though fasting be but an outward bodilie exercise yet being commanded of God he doth and will accept of it and tending to the humbling of vs it shall be profitable to that end and we ought to vse it also that we might deliuer the Gospell from that slander which by the too great abuse of their libertie in eating and drinking carnall men haue brought vpon it as that it should be a doctrine of licentiousnesse and of pampering the flesh Now let vs consider wherein this abstinence doth consist Fasting coâ—sisteth in aâ—staining froÌ„ all meat aâ— drinke for a time and that may partly be vnderstood by that that hath beene sayd of it alreadie Heere then first of all commeth to be considered the abstinence from meat and drinke which because it is one of the principall outward obseruations the whole exercise tooke the name of that for it is called Fasting and not onely in our vulgar tongue but in other And besides that the nature of the word doth signifie so much the whole practise of the Church of God in the Olde and New Testament doth sufficiently declare that this is a principall thing in this ordinance of God Vtterly to refraine for a time from all kinds of meats and drinkes whatsoeuer For so is it sayd of that fast which the King of Nineue caused to be proclaimed thorowout all that citie Let neither man nor beast bullocke nor sheepe taste anie thing â—a 3.7 neither feed nor drinke water where man beast vpon both which this fast was imposed are forbidden all food and water and not so much as to taste of them So is it sayd of Dauid when he fasted and prayed for the life of his child begotten in adulterie That he would not eat any thing during that time though the Elders chiefe men of his house did persuade him thereunto for these are the words of the text Sam. 12. â— 17 That Dauid besought God for the childe and fasted then the Elders of his house arose to come vnto him and to cause him to rise from the ground but he would not neither did he eate meat with them And so it is sayd of Ezra the Scribe zra 10.6 when he fasted and praied mourned for the sins of them that had returned from the captiuity euen for the strange wiues that were among them he did neither eate bread nor drinke water so he did wholly abstaine from all food euen from that that was common as bread and water And to conclude this is that which Queene Hester Hest 4.16 willed Mordecay to command the Iews when they should fast and pray for her that shee might finde fauour with the King in that sute which she should make for them Fast yee for mee and eate not nor drinke So the right fasting prescribed in the Word And is not a sober or spare kinde of diet is not a sober vse of meates which must be alwaies nor yet a more sparing diet than at other ordinâ—rie times and so to eat but a little but an vtter abstaining from euening to euening from all meat and drinke whatsoeuer therefore when wee professe to keepe a fast thus must we do Whereby it appeareth that the Popish fasts which they so greatly boasted of were nothing lesse than that true fast which the Scripture teacheth and which we must practise for they brake it diuers wayes both in fulnesse also in all delicacie of meats which they permit vnto themselues in great measure euen vpon their fasting daies and first of all they offended in superfluitie and fulnesse The abuse of Popish fastes in permitting fulnesse of meat vpon their fasting dayes for that it was lawfull vpon their fasting dayes as well as vpon any other day to fill themselues at dinner with all kindes of meats flesh onely excepted and also at breakefast and supper to fil themselues with bread and drinke as much as they would but the word of God teacheth vs and this hath beene the practise of all the godly that we abstaine breakfast and dinner that wee might fast from euening to euening And besides this generall libertie or licentiousnesse rather which they gaue vnto all some of the poorer sort and seruants and others also would fill their bellies of purpose on Thursday at night and on Friday at dinner that with lesse feeling to themselues they might passe away their fast whereas it is requisite in fasting that we should feele the want in our bodie that by it wee might bee brought to feele the wants of our soules What an abuse was this thus to peruert the right end of Gods ordinance into that that was cleane contrarie vnto it which as we do iustly condemne in them so we must take heed that we fall not into it our selues for then we should be inexcusable before God our selues as the Apostle sayth Rom. 2.1 for in that that we condemne another wee condemne our owne selues because we that condemne them do the same things our selues Secondarily in their fasting daies they did greatly offend in delicacy daintinesse of meats and drinkes Another abuse in permitting all delicacie of meates and drinkes at the same time for whereas vpon that day when we doe eate wee should content our selues with ordinarie and common meate sufficient onely to preserue health because fasting is to humble vs they did at dinner permit the vse of all things sauing flesh and so did giue liberty for greater dainties and greater stirrers vp of the sinfull lustes of the flesh then they did forbid and take away and besides these which were too much wine of all sorts was not onely then permitted but in great plentie vsed and at euening when they did especially professe to fast they had all dainties except flesh fish as spice-bread cakes wafers marmelade and sucket with all kinde of fruites as apples peares wardens quinces and such like growing at home and oringes limons figges and all kates else that could be had from beyond the seas Was not this a plaine mocking and a ridiculous yea more then apish imitation of their fasting that when they did most of all professe it for the humbling of their bodies and therefore did abridge themselues of many things they did eate and drinke very plentifully of all those things which did most of all pamper it and that without all scruple of conscience So that with them it was a verie good fast kept if at supper and dinner a man did eate no flesh though he did eate al other dainties besides in what kinde soeuer and with them it was a great fault to eate but one bitte of flesh euen of colde