might be persuaded that God requireth fasting of vs as well as of our forefathers â—ing is â—anded ell in â—ime of Gospell 〈◊〉 the 〈◊〉 of the Gentiles as well as of the Iewes vnder the Gospell as well as in the time of the Law we shall see that it hath warrant in such cases as these as well from the New Testament as from the Olde As when Christ was challenged for this â—5 33 That his Disciples did not fast though Iohn and his Disciples did often hee doth so defend them that he doth not wholly put it away from them as though they were not bound to it in the time of the Gospell but sheweth that as yet they were dispensed with because Christ Iesus the bridegroome was with them and so it was a time of ioy but the time should come when he should be taken from them great affliction should befall them then hee requireth fasting of them saying The dayes wil come Luk. 5.35 when the bridegrome shal be taken from them then shal they fast in those daies commanding them and all other euen vnder the Gospell in the time of great affliction to fast This time of the Pestilence is a time of great sorrow of great affliction therefore now by the Olde and New Testament wee are bound to it And so this may be sufficient to certifie the consciences of all that are not euill disposed That to serue God in fasting and prayer is a thing that he requireth of vs and so if there were no commandement from men to inioyne vs yet the authoritie of his Word in the Olde and New Testament and the practises of his seruants vpon the same ground should compell vs vnto it HOMIL II. The second Homilie sheweth what are the parts whereof this fasting consisteth and first which be outward belonging to the body and to what end they serue as to abstaine wholly for a time from all kinde of meat and drinke and sleepe and costly apparell and such like comfortes of the bodie and yet what libertie we haue then in all these in times of necessitie BEing thus persuaded of the necessitie of this holie exercise of fasting by good and sound reasons from the Olde and New Testament and that it is our duetie to obserue it and that the Lord requireth it at our hands it remaineth that I should further declare wherein this blessed ordinance of fasting consisteth and what are the parts and nature of it that we being willing to obey God in this dutie might not erre of ignorance 1. Cor. â— 30 and so not only obtaine nothing at his hand thereby but pul his heauy iudgement vpon vs for abusing it For as the Apostle sayeth of the abuse of the Sacrament of the Lords supper among the Corinthians For this cause many are weake and sicke among you and many sleepe and so that which in it selfe rightly vsed was a means of health for soule and bodie was by their ignorance and abuse the cause of manie grieuous diseases mortalitie among them so it might come to passe that whereas by this meanes wee seeke to pacifie the wrath of God alreadie broken out against vs which also we shall do in time if it be rightly vsed for the neglect or abuse of it or both the Plague should not onely not stay but we should further prouoke the Lord to strike vs. â—sting conâ—teth of two â—rts This exercise therefore of fasting consisteth of two parts the one is outward the other inward the outward appertaineth to the body and is called a Bodily exercise as to abstaine from meat drinke sleepe and such like which of it selfe without the other is nothing worth though commanded of God the other is belonging to the soule and consisteth in the inward vertues and graces of the minde holpen forward by this bodily exercise and this simply and in it owne nature is profitable as hauing the promises of this life and of the life to come And of both these the Apostle writeth vnto Timothie Tim. 4.8 saying Exercise thy selfe vnto godlinesse for bodilie exercise profiteth little but godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come Where he saith that godlinesse and the pure worship of God consisting in the inward graces of the minde as in humility faith repentance c. is profitable in it owne nature but fasting and all such exercises of the bodie and austeritie of life is so farre foorth profitable as they farther vs in these Therefore as the whole man consisteth of soule and bodie but the soule is most principall so doth this exercise of fasting consist of these two parts whereof this later appertaining to the soule is the cheefe And as in the sanctification of the Sabbath there are two things the one to rest from all bodily labour appertaining to the bodie the other to sanctifie that time of rest belonging chiefely to the soule which is the principall end of the other So in fasting there are these two things to be considered the one to absteine from all food which directly concerneth the body the other is the end why we vse that abstinence which is to further our soules in godlinesse which is the chiefest of all and giueth life to the other euen as the soule doth to the body Therefore though abstinence be necessarily required yet that is not all nay it is the least part of this holy exercise though the whole action haue the name of that as being most subiect to the outward sense so best knowen for it is called fasting as in keeping holy the Sabbath day to rest is the least part of our dutie therein yet the whole daie hath the name of that for it is called the Sabbath this is the daie of rest The first â—art belonâ—eth to the â—ody and â—onsisteth in â—he abstiâ—ence from â—ll comfort â—f the same First then we are to consider what is the outward ceremonie in fasting and the bodily exercise and then what be the inward vertues to be adioined vnto it and to which end the other is vndertaken The former is an abstinence for a time wholly from all the commodities and pleasures of this life thereby to make vs fitter for the inward graces of the minde as to absteine from meat and drinke sleepe and such like that the bodie being thereby humbled and pulled downe the mind thereby might be humbled and cast downe also in it selfe before God So that this outward abstinence is therfore coÌ„manded that we might feele in our soules and in feeling outwardly might professe that we are vnwoorthie for our sinnes either of life or of any thing that belongeth to the vpholding of it and therefore we doe willingly for a time bereaue our selues of the vse of them So that vpon this and such like daies we ought to abstaine from al comforts of the body to these ends both that we might thereby the
vnder the heauen and so there is a time wherein we are as well commanded to fast as we haue liberty to feast and therefore as Esra and the Leuites would not haue the people to fast weepe then Nehem. 8.10.11 but rather to eate and reioice when it was a time of ioy So the Prophet Esay findeth fault with some of his time Esay 22.12.13 who when the Lord called them by his worde and punishments vnto fasting they fell to feasting and so there was as he said killing of sheepe and oxen eating and drinking And so neither of them knew what was fit for their seuerall times we must therefore be perswaded that as there are times in which God of his great mercy giueth vs liberty to feast and to vse his creatures not onely for necessitie sparingly but for delight abundantly as at marriages and other times of reioicing so there is a time also when he would haue vs not onely eate temperately which we must doe alwaies euen at feasts that wee fall not to surfiting and drunkennesse but euen to absteine wholly from meat and drink and all other comforts of this life to those blessed endes for which he hath ordained it â—he Iewes â—d a stanâ—ng fast â—erely â—eu 16.29 To this end wee may remember what is written concerning fasting in the booke of Leuiticus and namely how there it is said that the Lord commaunded the Iewes once a yeere that euery soule should humble it selfe with fasting before the Lorde in one of the great assemblies where Moses sheweth or rather the Lord by him that this fast should be kept perpetually once a yeere and in what moneth and what day of the moneth and to what end namely to humble themselues for their sinnes and therefore what must then be done viz. that they must abstaine from all worke and worldly businesse and be occupied in all exercise of Gods worship as vpon the Sabbath day and that the Priest should make attonement by praier to obtaine remission of their sinnes And the same commandement is set downe againe in as many wordes in the 23. Leu. 23.2 chapter of the same booke where he sheweth that all were bounde to it and that they should then lay aside all their wordly businesse and haue an holy conuocation and therein haue sacrifices and praier that it might be a Sabbath vnto them as all fastes are of the nature of the Sabbathes sauing that in them they abstaine from meat and then all things are done to an other end euen that there might be great humiliation in them for their sinnes which two are not so proper vnto the Sabbath and so vpon their repentance God might be reconciled vnto them and spare them which are most excellent ends of fasting and a great fruit of that worke which might prouoke all vnto it and none might repent them of their labour And in these places though there be no mention of absteining from meate and drinke and so they may seeme not to appertaine to this argument of fasting yet besides that all learned men doe thus take them that this was a day of yeerely fasting euen the verie circumstance also of the text doth necessarily lead vs vnto this interpretation for when he not onely makes it a daie of abstaining from al worke and spending it wholly in Gods seruice publikely but also that the end of it should be that they might be humbled for their sins so reconciled vnto God this humbling of their souls is principally vrged and we know that the humbling of the body is a meanes to humble the soule and the body is specially humbled and brought downe by abstaining from meate and drinke and other comforts of it and besides we finde by practise in the Scripture that in other times of great humiliation the seruants of God haue abstained from these things therefore wee may be assured that this is ment in these places and that this was their practise that vpon this day they abstaining from meat and drinke did thus also cease from worke and were occupied in Gods worship to this end euen to the humbling of themselues before the Lord and so this was the thing that was commaunded them yeerely to doe euen to keepe a daie of fast And there was great reason of it There was great reasâ— of it for in the yeere many great sins might be committed of al sorts which might iustly prouoke Gods wrath against them and so they had great cause to be humbled for them and once in the yeere God might shew some tokens of his displeasure in some of his punishments as by raising vp some enemies against them by sending sicknes scarcitie vnseasonable weather and such like therefore they might thinke that once in the yeere at the least there was cause for them thus to humble themselues especially when God had coÌ„manded them so to do For though they should thus humble themselues continually for their sinnes as they sell out yet to helpe their iâ—fiâ—mitie â—hey had a set time appointed for it 〈◊〉 doe it more thorowly For as the◠〈…〉 Sabbath giuen them that 〈◊〉 a weeke they might wholly 〈◊〉 â—om their labors and attend vpon the worship of God for their good tâ—ough they should euery day redeeâ—e the time and as they had their daily sacrifices morning and euening and so times for praier So heere though all should continually be humbled for their sinnes priuate and mourne for them that were publike when they saw any tokens of Gods displeasure yet to helpe their infirmitie heerein they had a solemne day appointed for this purpose that the time it selfe might not onely put them in minde of that which otherwise would haue beene forgotten of the most or not so seriously thought vpon but also further them therein And as we finde by experience how needful it is to haue a Sabbath to put vs in minde of and to further vs in Gods seruice for how few doe it at all or as they should vpon the weeke daies and then what would they doe if there were no Sabbath at all So the godly no doubt in those daies did finde by their owne experience that though they had oftentimes cause in respect of their sinnes and the punishment of them to fast publikely and priuately yet if they had had no set time appointed for it they should verie often haue failed in so necessarie a dutie euen as we see among our selues that because we haue no such times appointed for vs that verie few though they haue great cause do practise it at any time Therefore this was Gods goodnesse to that people to giue them such a commandement How farre he equity f that law â—indeth vs. Now though the ceremony of the yeerely day be taken away as many other solemne daies of theirs are yet the thing it selfe that is Fasting is not taken away for though we be not tied to that yeerly day yet we are bound at somtimes
see whereunto this fast of ours must be referred I meane the outward abstinence and what we must specially labour after in it namely that wee may be humbled before God for all our sinnes which haue so greatly prouoked the wrath of God that it may easily be seene of all and that we seeke to him by feruent praier for the turning away of his heauie hand that hath a long time beene most greeuously vpon many parts of this lande if we seeke not after these and by this abstinence finde our selues furthered in them our fasting is nothing woorth because wee come not vnto the chiefe part of it nor vnto the marrow and substance of it but content our selues with the shell and as it were the bare shadow fo it For as it is said in the common prouerbe and as it is true in all other things as good neuer a whit as neuer the better so in this in like maner The first vertue is true humility and what that is To speake therefore in order first of the humbling and casting downe of our selues this humilitie of minde is a vile esteeming and base iudgeing or thinking of our selues before God and men in respect of our innumerable great sinnes wherewith we haue defiled our selues and offended God and prouoked his heauy wrath and displeasure against vs whereby it commeth to passe that wee are displeased with our selues and offended and grieued at our selues yea are as it were at vtter defiance with our selues because of our sinnes and the curse of God and all miserie due to vs for the same And this humilitie is contrarie to that pride and hautinesse of minde Contrary to pride which is in many whereby they thinke too highly of themselues and are puft vp and full of selfe loue iudgeing better of themselues then there is cause being also thereby ready to iustify themselues before God and men like vnto that proud Pharisie that Christ speaketh of in the Gospell who thus vaunteth of himselfe before God through hypocrisie and want of due examination of himselfe and also despised the Publicane who praied by him saying I thanke thee O God Luk. 18.11 that I am not as other men extortioner vniust adulterer or euen as this Publicane whereas the other standing a farre of giueth many tokens of their humility for he would not lift vp so much as his eies to heauen but smot his breast and saide O God be mercifull to me a sinner This humbling of our soules is and must be answerable to the afflicting of our bodies And this casting downe of our selues in our owne iudgement as it is required so it is very fit and answerable to the outward exercise of fasting for therefore doe we absteine from the outward comfort and maintenance of this life for a time that wee might haue a quicker feeling of our vnwoorthinesse namely that for our sinnes we are vnworthy of all of them and of any comfort by them yea of life it selfe and thus we bring downe the bodie that the minde might bee brought downe and we afflict the bodie that the deserued death of soule and body might be the better knowen and felt of vs. We therefore abstaine from all pleasures and delights thereof lawful in themselues that thorough conscience of our sinnes and the deserued wrath of God for them not onely present but that that may come heereafter we might be drawen to a greater sorrow which inward affliction and griefe of the soule if it be seuered from the other it is as a dead carkasse without a soule yea a shadow without a bodie that is it is nothing woorth For this sorowing and mourning is so vnseparablie proper vnto the time of fasting and so fitly answereth to the outward ceremonie of it that the thing it selfe is thus noted out by Christ himselfe Math. 9 1â— Can the children of the mariage chamber mourne as long as the Bridegroome is with them Therefore vnto fastinâ— is alwaies ioined mourning but the daies will come when the Bridegroome shall be taken from them and then shall they fast Where Christ defending his disciples that they did not then fast speakes of fasting as of a time of mourning for in the one place hee saith Fast and in the other Mourne Luk. 5.34.35 to shew what we must come vnto in the day of fast euen to mourne And this hath also beene the practise of the seruants of God that in the daies of fasting they haue thus cast downe themselues and haue not onely inwardly sorowed but haue outwardly testified the same by weeping as indeed great sorow many times causeth teares For so is it said of Dauid when tidings was brought him of the death of Saul that he sorowed and wept and fasted both himselfe and his company 1. Sam. 1.12 Then Dauid tooke holde on his clothes and rent them and likewise al the men that were with him and they mourned and wept and fasted vntill euen for Saule and for Ionathan his sonne and for the people of the Lord and for the house of Israel because they were slaine with the sword Heere there fasting was ioined with mourning and weeping So likewise did all the people of Israel when they were twise ouerthrowne by the Beniamites they sorowed and wept and fasted vnto the euening as it is said in â—â—e book of the Iudges Then all the children of Israell went vp Iudg. 20. â— and all the people also came vp vnto the house of God and wept and sate there before the Lord and fasted that day vnto the euening offered burnt offerings and peace offerings before the Lord. And againe in the daies of Samuel when they were oppressed by the Philistims he exhorteth them to confesse their sinnes to God and leaue them and seeke vnto God that they might find mercy with him and they then fasted and praied and wept so aboundantly that it is saide they drew out whole buckets of water out of their eies For Samuel 1. Sam. 7 said Gather all Israel together to Mizpah and I will pray for you vnto the Lord and they gathered together to Mizpah and drew water and poâ—red it out before the Lord and fasted the same day said there We haue sinned against the Lord. Thus in this fast of theirs also they confessed their sinnes and sorowed woonderfully as appeared by the plenty of teares And to bee short this is that which the Prophet Ioel speaketh of and exhorteth them vnto â—â—el 2.17 as a thing necessarie Let the Priests the Ministers of the Lorde weepe betweene the porch and the altar and let them say Spare thy people O Lord wheÌ„ as he had said in the verses vers 13. going before Thus saith the Lord Turne you vnto me with all your hart and with fasting and with weeping and with mourning and rent your hearts and not your clothes So that he not only speaketh of fasting as that wherunto the Lord did then cal
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
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
to an other end euen to the true humbling of vs before God for our sins which if we do not attaine vnto by these meanes it is not onely not accepted but further prouoketh the wrath of God For God is a spirit and will be so worshiped and though men iudge of vs after the outward appearance yet God looketh to the heart and when this outward abstinence hath beene vsed without these inward graces of humilitie and such like the Prophets haue iustly found fault with them and namely the Prophet Esaie Esai 58.3 Wherefore haue we fasted saie they thou seest it not we haue punished our selues and thou regardest it not Behold in the day of your fast you will seeke your owne will and require all your debtes Behold yee fast to strife and debate and to smite with the fist of wickednesse yee shal not fast as yee doe to daie is it such a fast that I haue chosen Without thâ— which it is nothing woorth that a man should afflict his soule for a day and to bow downe his head as a bul-rush and to lie downe in sackcloth and ashes wilt thou cal this a fasting or acceptable day vnto the Lord and so foorth as it followeth at large in that place Where the hypocrites complaine that they had fasted and had that way punished their bodies greatly and God regarded it not but he answereth that if they were neuer so weake with fasting euen like a bul-rush that can not hold vp the head against the winde yet because they were as cruell and hard-hearted to their brethren as full of contention as before and had not profited to the inward vertues of humilitie and contrition of heart which was the principall end of it therefore he did not accept of it And indeed if we content our selues with this outward abstinence the very brute beasts and cattell euen the bullocks and sheepe at Nineue did keepe as good a fast as we â—ona 3.7 for they were couered with sackcloth and did neither feed nor drinke water Therefore we see what must make all our fasting acceptable vnto God euen that we be furthered by them in al such graces of his spirit in our soules and consciences as the Lord in such cases requireth For as in the Sabbath bodily rest is first commanded yet the sanctifying of the day of rest in the holy worship of God is chiefe As the rest of the Sabbath is to be referred vnto the sanctification of the day and that whereunto the other is referred and without the which the other is nothing worth els they that sleepe all day or the cattell that are not wrought might keepe as good a Sabbath as we So in the day of fast though abstinence from meat be first required yet in it selfe such bodily exercise profiteth little as the Apostle saith but is vsed to another end Therfore as if we wil keepe that fourth commandement we must so rest that hauing our minds bodies drawn froÌ„ all worldly things we might in both be wholly occupied in gods seruice so if we will celebrate a fast vnto the Lord we must so vse the outward ceremony as thereby we might be furthered in the inward vertues of the mind We are then to consider what they be for in them resteth the second part of fasting The second part of fasting consisteth in the inward grace of the mâ—nde for as it was sayd before the whole action consisteth in two things the one outward concerning the body whereof we haue hitherto spoken the other inward apperteining to the soule which now remaineth to be intreated of And that is all those inward vertues of the minde and graces of the spirit which this way the Lord would haue vs furthered in all which are so much the more excellent and therefore the more diligently to be laboured after than the other by how much the soule is better than the body and how much it is better to approoue our selues and our doings vnto the Lord as we shall do in the one then vnto men as we may doe in the other These are of two sorts Heere then we are to consider what these inward vertues be whereto by this outward abstinence we should labour to be furthered which though they be many yet for breuitie and memories sake we will principally consider of two The first is the true humbling and casting downe of ourselues before the high Maiestie of God with sorrow and griefe of heart for all our sinnes in the conscience and feeling of them and of the miserie due vnto vs for the same The second is the assurance and good hope that we should haue through the free mercy of God in his gratious promises of the pardon and forgiuenesse of euery one of them for Christ Iesus his sake vpon our true repentance and vnfained turning from them and so that we being thus reconciled vnto God shall obtaine the things that we stand in need of and by earnest prayer alwayes ioyned vnto fasting wee make sute vnto him for whether it be the turning away or remouing from vs some grieuous iudgement and punishment of his or the bestowing or continuing of some great blessing of his vpon vs or vpon others And these two Esra 8.21 as they be chiefe and principall so they are both of them mentioned in that fast that Ezra kept with the rest of his companie As appeareth in the fast of Ezra and his companie And there at the riuer by Athana I proclaimed a fast that we might humble our selues before our God and seeke of him a right way for vs and for our children for all our substance for I was ashamed to require of the king an armie and horse-men to helpe vs against the enemie in the way because we had spoken to the king saying the hand of our God is vpon al them that seeke him in goodnesse but his power and his wrath is against all them that forsake him So we fasted besought our God for this and he was intreated of vs. Where we see how he in his returne from Babylon to Ierusalem after the captiuity with many other at such a place proclaimed a fast to these ends both that they might humble themselues before God for their sinnes which were the cause of their captiuitie and might now hinder them from such blessings as they stood in need of and that they might by praier seeke earnestly vnto God with hope that he would direct and blesse them in the waie and defend them from their enimies So in their obedience they did aime at these two inward vertues first â—o bee thoroughly humbled for their sinnes and then by earnest praier to seeke to God with hope that hee would giue them the thing that then they stood in need of euen defence from their enimies in the way and a prosperous iourney to Ierusalem And so in this practise of theirs as in a glasse we most cleerely
not lift vp his eies vnto heauen but knocked on his brest and saide cap. 15.21 Lord be mercifull vnto me a sinner and let him be vile in his own eies as the prodigall sonne was when he came to his father and said Father I haue sinned against heauen and before thee and am no more woorthie to be called thy sonne So let vs iudge and say of ourselues from the bottome of our harts that we are vnwoorthie of all his benefites publike and priuate and most woorthie of all his punishments euen of this plague that is among vs and that it should still continue and increase and so let vs iudge our selues that he may not iudge vs or that in his good time he may cease iudgeing of vs as he hath promised 1. Cor. 11.31 For euen as the father looketh that the childe should humble himselfe to the confession of his fault before him when he hath taken the rod of correction into his hand and then he is ready to spare him and not before so the Lord looketh for this at the handes of men much more and if we could haue done this thorowly long before wee might haue escaped happely this present iudgement so if we can but euen now doe it we may come out of it in time or haue it turned into some blessing and vntill then he will not cease or if he do he reserueth vs but to some further iudgement If then we would haue any good by this fasting we must humble our selues and the more wee can do it to sorrow for our sinnes the more mercie may wee looke for from God Ezek. 18.23.31 For he desireth not the death of a sinner but rather that he should repent and liue as he hath witnessed by his holy Prophet and the people of Nineue Iona 3.8 when they turned euery man from his euill way and from the wickednesse that was in his handes and thus humbled themselues then God repented and turned from his fierce wrath that they perished not as Jona had conditionally threatened before But this point is more largely to be considered of heereafter when I shall by the grace of God speake of the manifolde fruits of fasting in the meane season now we onely see what measure of humilitie then God requireth of vs. But if any should not only not humble himselfe and be sory for his sinne But if we grow proud by them then are they vnprofitable and hurtfull vnto vs. but vpon confidence of his fasting wax bolder to sinne and in a false persuasion that through obedience giuen vnto God in this one point he may be the bolder to be disobedient in another as too many thinke that because they haue done some good seruice vnto God to day they may at other times take scope and libertie to themselues in sinne and so set one against another or if heereupon they grow proud and thinke well of themselues because they do so and so as some are readie to boast and say Oh we haue beene at a fast to day but you haue not and so despise other that doe not and iustifie themselues in comparison of them like vnto those proud Pharisies that saide vnto our Sauiour Christ Why doe the Disciples of Iohn fast often and praie â—uk 5.33 and the Disciples of the Pharises also but thine eate and drinke then this holy ordinance of God is shamefully abused and peruerted from the right end of it and so that that should be a soueraigne medicine to cure our soules by this horrible abuse is turned into ranke poison to kill vs. For that that should make vs so to sorrow for our sinnes that we should vnfainedly purpose to leaue theÌ„ maketh vs more presumptuous and bould to sinne and that that should humble vs before men in respect of our vilenesse doth make vs to swell and puffe vs vp in respect of our holinesse and worthinesse therefore we must take heed that we fal not into these grosse sinnes By this also it appeareth how farre the Papists Church is from the true maner of fasting for they doe greatly boast of their fastings as the proud Pharises did before and they make them meritorious for the pardoning of their sinnes for this is part of the penance that is inioined them to make satisfaction eueÌ„ to fast so many times vpon such such daies As all popish fasts are because they are puffed vp in the merit of theÌ„ and after such a maner more or lesse strictly according to the prescript of their ghostly father Which fasts of theirs how well they haue kept We haue seene before but now we say that they make them equall with the bloud of Christ which is onely able to clense vs from all our sinnes When they then ascribe remission of sins to their fastings thinke that partly they deserue it thereby and that God is bounde as it were vnto them for it this wickednesse not onely bereaueth them of all fruit of it but maketh them guiltie of horrible blasphemie and so all their fasts as they were ridiculous and foolish placing them in those things wherein they did not consist so were they most vngodly when they made them able to merite remission of sinnes whereby it came to passe that thereby they were not onely not humbled but contrarie to the nature of it exceedingly puft vp by them We then if we will haue anie blessing froÌ„ God by these means must not onely abstaine from this blasphemous pride to thinke the better of our selues because we doe thus as that euen by this we must labour to come to a greater measure of humilitie for our sinnes then we had before or otherwise could come vnto Seeing then this humiliation is a speciall vertue and grace of God to be attained vnto in the day of fast it is necessarie to be considered The meditâ—tion of our sinnes and the punishment of the is a meane truely to humble vs what is to be done for the effecting of it that is how and by what meanes wee may humble and cast downe our selues And that is done by the consideration of the greatnesse of our sinnes and the grieuous punishment due to vs for them for the more that we know and meditate vpon these the more by the blessing of God shall we be humbled and the lesse wee know or thinke of them the further shall we be from this true humilitie For this one thing euen to consider seriously how maâ—â—e waies wee haue offended God and how great wrath and condemnation is belonging to vs for it will breake our harde and stonie hearts if anie thing in the world will doe it and nothing will doe it but this and so farre foorth as it bringeth vs vnto this For let a man haue neuer so great a crosse besides as be he poore or sicke or in disgrace or haue some worldly losse yet he may hope to recouer that estate or may thinke that he hath some
other thing in him to recompence anie or al of these losses and so his heart is not yet humbled But when he seeth how many waies he standeth guiltie before God and what a great account hee hath to giue vnto him that hee seeth his sinnes to be more in number then the heires of his head or the sandes of the sea and then how many punishments and plagues in this world and in the world to come are dew to him in soule and body for euer and euer according to the manifold curses of the law of God and his immutable iustice contained in them this shall bee able to make him cast away all his pride conceit in himselfe or in any thing else and to thinke of himselfe as he is indeed in himselfe to bee a most vile creature and so to crie out of himselfe as the Apostle doth â—om 7.24 O wretched man that I am who shall deliuer me from the bodie of this death Now the holie spirit of God worketh this in vs by the true vnderstanding and right vse of the lawe of God set downe in the tenne Commandements We are brought to the sight oâ— our sinnes by the true vnderstanding and right vse of the law and also of the blessings promised to those that keepe the law and the curses denounced against them that breake it which are to this end annexed to the same law According to which lawe if men not partiallie examine themselues they shall see both how many duties they haue left vndone and also how manie sinnes they haue committed against God men For that is as a cleere glasse to let vs see the least spot or blemish in our face that is the least sinne committed in our life Psal 119.105 and as a light vnto our pathes and a lanterne to our feete to let vs see how one thing differeth from another good from euill euen as the difference of colours is easily discerned when a light commeth in which was not before and to be short it is a rule to shew what is crooked and what is straight that is what is agreeable vnto or what differeth from the will of God which is the perfect rule of all righteousnesse And we are â—rther humâ—led by considering the â—romises and â—urses anâ—exed to the â—aw Then if wee come to the promises of the law we shall see howe manie good things which God of his meere mercy had promised and others haue inioied we haue lost through our own default both for soule and bodie for our selues and ours for this life also and for the life to come and so in what an vnhappie estate we are in in our selues And though this be verie much to humble a man to thinke thus much good haue I wilfully lost yet if we further coÌ„sider the curses not onely dispersed in the whole Scripture but specially set down at large Deut. 28. for sin to to be brought vpon vs in soule and bodie and otherwise as incurable sicknesses diseases terror feare of minde scarcitie and famine the sword and such like in this worlde besides eternall destruction of soule and bodie in hell fire after this life these will let vs see our miserie much more that so we might feele acknowledge what vile wretched creatures we be men and women that haue iustly brought vpon our selues so great calamity We are then for the better humbling of our selues before God as at other times so especiallie in the day of fasting to giue our selues to the serious and earnest meditation of these things namely of the law of God and that in euery commandement and applie it to our conscience and the appurtenances also of the same law that is the promises made to the obedient and the punishments threatned to the disobedient and pray to God for his good spirit that it might worke vpon vs euen vpon our hearts that by this meanes wee might come to that measure of humilitie that is meet for vs so great sinners to come vnto and that he would cast vs downe vnder his holie hande euen so low as his owne children should be for want of which our hearts are hardened though our estaâ—e be so desperate and forlorne as at all other times so euen in the day of fasting wherein greatest humiliation is required And besides all this to further vs in this most excellent vertue of humiliation which in time will lift vs vp as high as wee were cast downe before according to the Prouerbe of Solomon Pro. 15.32 Especiallie how the Lord from time to time hath verified the same Before glory goeth humilitie we must also consider the execution of these iudgements vpon men from time to time that we might know God to be iust and will assuredly doe as he hath saide and that he hath not threatned in vaine as many men doe imagine that so wee might feare and tremble when wee shall see as it were others beaten for the like sinnes before our faces And these iudgements wee must well weigh both generally brought vpon whole nations and countries Gen. 6. as how hee spared not the olde world when all flesh had corrupted their waies but brought an vniuersall deluge vpon it and how hee ouerthrew Sodom and Gomorrha Gen. 19. and the rest of the cities for their filthinesse yea how he spared not the ten tribes of Israel 2. King 17. 2. King 24. 25. Lam. 1.3 nor Iudah it selfe but caried them both captiues out of their owne country for their idolatrie other sinnes And also his iudgements particularly broght vpon priuate men Genes 25.33 27.33 Heb. 12.16.17 Gen. 21.10 Gal. 4.29 as how Esau was cast off from Gods people for his profannesse how Ismael was put out of his fathers house and so out of the Church of God for his scorning and mocking wherewith hee persecuted his brother 2. Sam. 18.9 and how Absolon was hanged between heauen and earth by the haire of his head for rebelling against his father Hest 7.8.9 how Haman was hanged vp vpon an high gibbet for his pride against men 1. King 22.38 and king Herod eaten vp with vermine for his intollerable pride against God and men 2 King 9.35 how Ahab and Iesabell were slaine for their oppression of Naboth so that the dogs did licke the bloud of the one 2. Sam. 12.10.11 and deuour the carkase of the other yea how Dauid was grieuously punished for his adulterie and wrong done to Vriah 1. Cor. 10.8 and 23000. in one day destroied for their filthie fornication and to conclude how the Lord from time to time in all ages and places hath not spared men in their sinnes that so we might not onely see in them what wee haue deserued but how he is readie to punish also for there is no respect of persons with him And not onely vpon the wicked but vpon his owne children And in all these wee must
then fasting Euen as a Physitian shoulde prescribe vnto his patient that yerely vpon such a day of the moneth or weeke hee should take such a purgation when as it may fall out that then hee is in consumption and so had more need of some cordiall electuary or restoratiue medicine than of anie purgations and if any should so vnaduisedly prescribe we woulde count him a foole rather then a Physitian But as he that is skilfull in his arte and conscionable toward his patient will minister nothing vnto him either for purging or blood-letting but he will consider not onely the state of his bodie at that present but also the time and season of the yeere whether it be the spring or the fall of the leafe winter or sommer whether it bee hot or colde or temperate and accordinglie he will give his direction But we must haue a care diligently to obserue it So the gouernours of the Church who in this respect may bee called the spirituall Physicians of our soules in prescribing of this abstinence and diet as it were for the curing of our soules that is for the bringing of vs to humility and repentance for our sinnes must haue principall regard to the time and to the qualitie of the time as whether it be a time of sorrow or of ioy that so they may know which is the sittest season for it which we haue heard to be the time of affliction and then it must not onely be in wisedome prescribed of them but also diligentlie vsed of the people if they will recouer the health of their soules euen as Physicke must not onely be prescribed of the wise Physitian in time conuenient but â—â—e patient in taking of it must not neglect the â—ime appointed by him So that in this holie exercise as in all other things the godly wise and they that looke to get anie good by it must regard what is the time that God hath appointed them to vse it And heerein they must learne wisedome of the children of this worlde who obserue the times for haruest and for seed and know what is fit for euery time so they must know what is the time for euerie dutie and accordinglie practise the same But to proceed in this doctrine of fasting as we haue hitherto seene the time when this holie exercise ought to be vndertaken of all Christians euen the time of sorrow for the want of some benefit or presence or feare of some punishment so now we are farther to consider in few wordes howe long it should continue that is when we see that we haue cause to fast and minde to doe it how long the time of our fast should last The time oâ— a fast must be longer or shâ—rter according to the greatnesse of the cause And for this one point I doe generally answere thus much that it must be alwaies according to the greatnesse of our affliction or according to the need than we haue to be humbled more or lesse and so somtimes it ought to be longer and sometimes shorter according to the discreet wisedome of those to whom it belongeth to appoint the same this alwaies prouided that when it is the shortest wee must continew it at the least for one whole day that is from euening to the next day at the same time In which time we must wholly abstaine from any breakefast in the morning or dinner at noone from the morning at the least to the euening they must giue themselues to all good exercises of the word and praier singing of Psalmes And it must be alwaies held one daie at the least meditating vpon their sinnes and vpon the present affliction and such like publikely and priuately And thus is the time of fasting limited vnto vs in the worde of God for Moses speaking of that yeerely day of fasting which was prescribed vnto the Iewes calleth it a day of reconciliation â—eu 23.27 saying the tenth of the seuenth month shall be a day of reconciliation so that it was not a worke of an houre or two but of an whole daie and oftentimes in the same place hee speaketh of a daie and not of a peece of a daie and further addeth that they should keepe it from eeuen to eeuen saying ver 32. This shall be vnto you a Sabbath of rest and yee shal humble your soules in the ninth daie of the month at eeuen from eeuen to eeuen shall yee celebrate your Sabbath to shew that it ought to be a naturall day consisting of sower and twentie houres And when we thus straightly require an whole daie An excepâ—ion it is to be vnderstoode with that limitation that wee haue heard of before wherein liberty hath beene granted for eating and drinking some thing for all those persons which through age or infirmitie or some sicknesse are not able to continue fasting so long So that as the Sabbath is an whole day and must so be kept Exod. 20. for it is called the seuenth daie and in the creation and so since it consisted of euening and morning that is of day and night as well as anie other so is the time of fast this is the least time for any ordinarilie in some cases some are excepted as hath beene saide and they may somwhat abridge of this time but yet the generall rule is for a daie For the daie of fast is of the nature of the Sabbath and it is also so called and hath that name giuen vnto it Leu. 23.32 as in the forenamed place of Leuitâ—cus in the ninth day of the month yee shall celebrate your Sabbath from eeuen to eeuen where hee speaketh not of the seuenth daie commonly called the Sabbath but of the yeerely daie of fasting called the day of reconciliation Wherein againe most euidentlie appeareth the foolishnesse of popish fastes â—he popish â—sts were â—t for a â—ece of the â—ay who did limite them not to a daie but to a peece of a daie and vnto the least part of the day as namelie to supper so that they held it a very good fast if a man went to bedde supperlesse vpon their fasting daies insomuch that if hee tooke a good breakefast and dined well with all kinde of fish other dainties flesh onelie excepted then wheÌ„ their bellies were well filled tooke no supper they were counted well to haue kept their fast But we see that it must not be a fasting night as they commonly called it but a fasting daie euen an whole day vntill euening Therefore if wee will keepe it aright we must abstaine not a peece of a day as in the foorenoone onely but vntill euening and so the whole daie And this must be ordinarie for all fastes But if the affliction be greater and the wrath of God appeere to be more seuere and so we haue greater cause of deeper humiliation Sometimes fast must continue tâ—â— or three daies together then the fast must continue longer as
not expressed for this great sin and for feare of Gods vengeance against it Dan. 9.2 Daniel fasted priuately in the time of the captiuitie Wee haue also a very cleere and pregnant example of priuate fasting in the prophet Daniel who when hee vnderstood by bookes the number of the yeeres whereof the Lord had spoken vnto Ieremiah the prophet that he would accomplish seuentie yeeres for the desolation of Ierusalem and so perceaued that the time of their deliuerance was drawing on he turned his face vnto the Lord his God sought by praier and supplications with fasting and sackcloth and after that the Lord according to his promise would now accomplish the same The affliction of captiuitie was common and so all ought to haue sought vnto God after this maner aswell as hee as they did in the daies of Hester and it may be that some other that feared God did so then also in their seuerall families but as we are vncerteine of that though charitie bindeth vs to hope well of them so wee are sure that Daniel did priuately seeke vnto God in fasting and praier both for himselfe and for the people because it is so written of him Whereupon we inferre that not onely when affliction is priuately vpon our selues wee ought thus to seeke vnto the Lord but when it is vpon our brethren especially when it is vpon the church and common-welth and we ought then priuately to doe it the rather because we should be more touched with the common estate then with our owne particular so that if in such cases there bee no order taken for publike fasting then they that feare God and know the day of their visitation must thus priuately humble themselues before God and mourne euery familie a part Zac. 12.12 yea their wiues apart as the prophet speaketh And so at this present in respect of that great mortalitie that hath bene a long time in the chiefe places of this land So ought the godâ—â— to do â—n the tiâ—e of any â—ommon caâ—amitie as of this pesâ—ilence if there had beene no order taken for publike fasting as by the grace of God and the Christian wisedome of our gouernour there is yet it was the dutie of all good men and women priuately to haue done it and so must we heereafter doe in like cases and I doubt not but some or other yea many at this time did thus before this godly and religious order publikely came foorth For though we may not disorderly vndertake and set vp publike fasts in our churches vpon our owne priuate motion but must sue for and expect the alowance commandement of publike authoritie that al things might be done in the house of God honestly by good order 1. Cor. 14.40 according to the golden rule of the Apostle or rather the spirit of God yet if any do it priuatelie when there is cause it shal be both acceptable to God and profitable to themselues and to others and no offence vnto any And for this also God will remember them and shew mercie vnto them in such common calamities as he shall bring vpon the people in their time euen as the prophet Ezekiel Ezek. 9.4 doth promise to all those that mourned in IerusaleÌ„ for the abhominations of that time of whom he thus speaketh that the Lorde called to the maÌ„ clothed with linen which had the writers inkehorne by his side and said vnto him goe through the middes of the citie euen through the middes of Ierusalem And God will spare them and blesse them for it and set a marke vpon the foreheads of them that mourne and cry for all the abominations that bee done in the middes thereof and so to the other he said that I might heare goe yee after him through the citie and smite let your eie spare none neither haue pittie destroie vtterlie the old and the yoong and the maides and the children and the women but touch no man vpon whom is the marke and begin at my Sanctuarie Where we see that they are marked out and spared that mourne for the sinnes of their time which must needs be vnderstoode principally of priuate mourning vnto which in some one or other we may presume was ioined fasting Therefore if when we see sinne abound in all sorts and degrees as it doth in our time too much which threateneth some great iudgement vniuersally to come as wee haue also felt and doe still by this present pestilence if the gouernors should be carelesse and negligent in their offices and so there should be no order taken for publike fasting to turne awaie Gods wrath yet they that priuately sorrow and mourne and fast and praie as they then ought shall finde mercie at the hand of God in the day of their visitation as these in Ierusalem did But to returne to Dauid 2. Cor. 11.27 Dauid fasteâ— priuately foâ— the afflictioâ— of his enimies of whom we beganne to speake before as hee was a verie godlie man so hee did much frequent this holy exercise of fasting that it may truely be saide of him as it is of the Apostle Paule hee was in fasting often And these fastings he vsed not onely for himselfe but for others so louing and pittifull was he and so full of compassion and so touched with the griefe of others that when they were in any great miserie as sâ—ckenesse or otherwise and these not his friends so much but his verie enimies he besought the Lorde for them as we read in the 35. Psalm Psal 35 1â— They rewarded me euill for good to haue spoiled my soule but I when they were sicke I humbled my soule with fasting and my praier was turned vpon my bosome I behaued my selfe as to my friends or as to my brother I humbled my selfe mourning as one that bewailed his mother Where he professeth that though his enimies reioiced at his fall and sought his hurt euerie way yet hee was sorie for their affliction and praied for them continually as though hee had caried his praier about with him in his bosome and this hee did humbling himselfe with fasting according to the doctrine of the Apostle Rom. 12.15 which all of vs should practise Reioice with them that reioice and weepe with them that weepe bee of like affection one towards an other And the like practise of his wee haue in an other Psalme Psal 69.9 where hee saith The zeale of thine house hath eaten mee and the rebukes of them that rebuked thee are fallen vpon me And for the wickednesse of the vngodly I wept and my soule fasted but that was to my reproofe I put on sackcloth also I became a prouerbe vnto them Where hee sheweth that hee was so greeued with the outragious sinnes of the wicked against God as if they had beene against himselfe and so gaue himselfe vnto fasting and praier vnto the Lord for them And truely if we had that zeale in vs to
haue seene before haue considered regarded this wrath of his to moue them thereunto not onely against themselues particularly but against others also of the same societie and fellowship of true religion that themselues were of through a mutuall feeling and compassion which they haue one of another as the liuely members of one and the same mysticall bodie whereof Christ Iesus is the head The wrath of God against other churâ—hes haue mooued the god y to publike fasting Rom. 12.15 and which he quickeneth by one spirit according to the doctrine of Saint Paul Reioice with them that reioice and weepe with them that weepe bee of like affection one towards an other So that though they haue bene free from any token at all of Gods displeasure themseues yet when they haue seene it lie heauilie vppon the shoulders of their brethren they haue by fasting and praier put to their helping hand Gal. 6.2 and haue sought to remooue it that they might be eased so haue borne one anothers burden as the Apostle saith fulfilling therein the lawe of Christ As appeareth by the fast that was held at Antiochia Act. 13.2 which was taken in hande for the great miserie of the mother Church of Ierusalem rather then for any present calamity that was then in that citie For it is shewed in the Chapter chap. 13.1 going before that Herod the King raised a great persecution against that Church and stretched out his â—and to vexe it there and first he killed Iames the brother of Iohn with the sword and when he saw that it pleased the people hee proceeded further tâ— takâ— â—â—â—ter also and when he had caugâ— him he put him in prison caused him to be bound with chaines and deliuered him to foure quaternions of soldiers to be kept and what he would haue done to him wee may easily coniecture if the Lord had not disappointed him as it followeth in that Chapter where is shewed how this cruell persecuting tyrant when he was in the middest of his pride and was coÌ„tented to be saluted by his flatterers with the name of God saying the voice of God vers 22. and not of man then the Angell of the Lord smote him because he gaue not glorie vnto God so that he was eaten vp of wormes gaue vp the ghost Then presently the Euangelist maketh mention of this fast when Paul and Barnabas were returned from Ierusalem to Antiochia and as it is most like told them of all the troubles that were there and there is no mention of any speciall calamitie that was there but rather of Gods great blessings for there were many excellent men euen Prophets and teachers whereof some are named there so that it is manifest In which respect we haue cause tâ— do it for thâ— calamitie that is vpon our brethren that this fast was to intreat for the Church at Ierusalem Therefore though there were no euill at all vpon our selues vpon our owne persons or any that belong vnto vs or vpon our towne or any likelihood of any to come vpon vs yet this fearefull and great plague that is and hath bene a long time vpon our brethren in many places of this land vnited vnto vs in the profession of the same religion Gospel besides the same allegiance which we owe all vnto the same soueraigne King in manie places I say as in London Norwitch Yarmouth Cambridge and such like should mooue vs in compassion to succour them with our praiers as much as wee can and therefore to intreat the Lorde to remooue this heauie hand of his from them though we feele not the weight of it our selues so to fast publikely for these cities and townes as they of Antiochia did for them of Ierusalem Therefore no man must thinke that these publike fasts which we keepe by the commaundement of our gouernours doe concerne others and not themselues nor say We are all well heere God bee thanked what need we vexe and trouble our selues with anie such thing before we haue cause this order is appointed for such places where the plague is heere is none yet neither is any neere vs Gods name be blessed for it These are good wordes indeed and I pray God that they may so consider of the goodnesse of God towards vs indeed that wee may labour to be truely thankefull to him for the same But doth not the Apostle say â— Cor. 12. â—6 that in the naturall body by the verie instinct of nature if one member suffer and be pained That as in â—he naturall â—ody there is â— feeling of â—he paine of â—ther memâ—ers so it may be in â—pirituall all suffer with it and haue the feeling of it And shall not we which are the bodie of Christ and members for our part as he saith in the same place by the inward working of Gods spirit be mooued with the aduersitie sickenesse paine and losse of our brethren but bee so hard-hearted and voide of all life of the spirit of God of all sence of feeling as dead and rotten members or rather cleane cut off from the bodie that we shal daily heare of many thousands of our brethren sisters in Christ to be in so great heauinesse and sorrow for themselues and for their friends and not to bee mooued with it and yet count our seules members of that bodie when wee shall haue little or no feeling at all of their estate That part of the bodie is dead that is without feeling not onely of it owne selfe but of the other members so we may wel thinke of our selues that we are cleane voide of that spirit of life that quickneth the whole body if in so great miserie of others we should be senselesse not moued with it Did not Nehemiah that woorthy seruant of God though he was in the Kings court and in office there and in great fauor with the King and all was well with him yet so sorrow for the miserie of his brethren in Ierusalem that he fasted and praied for them according as it is written of him Neh. 1.2 That there came Hanam one of his brethren vnto him and some other of the men of Iudah and hee asked them concerning the Iewes that were deliuered which were of the residue of the captiuitie and concerning Ierusalem they said vnto him the residue that are left of the captiuitie there in the prouince are in great affliction in reproch and the wall of Ierusalem is broken downe the gates thereof are burnt with fire when he heard those words As Nehemiâ—h beeing in â—reat prospeâ—itie mourâ—ed and faâ—â—ed for the â—iserie of â—is brethren hee sate downe and wept and mourned certaine daies and fasted and praied before the God of heauen for them which zealous and godly praier of his proceeding from the aboundance of his sorrowful heart is set downe there And this griefe of heart which hee conceaued for the affliction of others
desert of your sinnes so much as you should doe and no more 1. Cor. 11.31 Math. 11.28 Luk. 15.59 To this end desire God to giue you a broken and a contrite spirite that your hart being soft and tender his word both the Law and the curses thereof and the Gospell with the promises of the same together with all his workes of iustice and mercy vpon your selfe and vpon others might worke on your conscience as they ought to do Luk. 18.13 Psa 51.17 Esa 66.2 Thus groaning vnder the heauie burden of them desire God earnestly for Christs sake to ease you of them and to bestow vpon you the free pardon and forgiuenesse of them receiuing the sacrifice of Christs death as your full ransome and intreat him most earnestly for those sinnes that most trouble you Psal 25.7.18 51.1.2.7 c. Dan. 9.17 c. Beseech him to release you of all those fearefull iudgements of his which you haue most righteouslie deserued both in this world and in the world to come and especially those which you most feare that he wold ease you of al those publike priuate calamities that any wais for your sinnes you are presently in Psal 79.8.9 Iona. 3.8 1. King 8.33.36 c. Pray for the increase of your faith that you may more and more beleeue the forgiuenesse of your sins by the ministerie of the Gospell the vse of his Sacraments and that you may haue speciall faith both in those promises and for the forgiuenesse of those sinnes that you desire most of all to be confirmed in Psal 51.1.7.11.15 25.7 Mar. 9.24 And then pray for these fruites of faith namely that you may haue peace of conscience and quietnesse of minde knowing that you are discharged before gods iudgement seat and that you may in the feeling of his loue reioice with an vnspeakable ioy both aboue all worldlie ioies and in the midst of all worldly sorrowes and thirdly that you may haue good hope for the time to come euen in this world most of all of your saluation and that that may suffice you Rom. 5.1 Psa 51.8.12 Rom. 15.13 Heb. 6.9 Aske the daily increase of vnfained repentance for al your sins past and present corruptions generally and more specially for all those whereof there is most cause and not onely that you may be heartily sorie for thē but that you may also hate and loath them striue most earnestly against them Rom. 7.24 Psal 51.10 2. Cor. 12.8 That you might heereafter preuaile against sin and walke in the commandements of God aske the increase of the graces of his holie spirit and these not only generally but some more specially by name whereof you stand in most neede Psal 119.33.34 c. Psal 51.12 And that you might obtaine these pray that you may make conscience to vse daily all the meanes of your saluation publikely and priuately as all the exercises of the worde and prayer together with the keeping of a good conscience and that God would daily blesse them to you for these endes 1. Thes 5.19.20 1. Tim. 1.19 Obtaining these graces pray God to blesse you in your particular calling and namely that therein you may be painefull and also profitable and for all things that might further you this way Psal 127.1 Prouer. 31.13 c. 2. Tbes 3.10 c. Gen. 24.12 Aske life and health and all outward things as they may most further you in the aboue-named namely as they may make you more fit to serue God and to doe good vnto others name some things as not onely health wealth friends c. but others that you at that time stande in most neede of Pro. 30.8.9 Gen. 28.20.21 Iam. 5.17.18 Therefore pray God to giue you them with his fauour and with his blessing and with the right vse of them and with a contented mind with faith in Gods prouidence that you may depend vpon him Gen. 28 20. Deut. 28.2.3 c. Phil. 4.11.12 Math. 6.25 c. Pray God that you may alwaies be prepared for the crosse whatsoeuer it shall please him to laie vpon you namely that you may haue strength to beare it patience and cōfort in the midst of it grace to profit by it especially that you may bee readie euerie houre for death Math. 16.24 Rom. 8.26.28 Phil. 1. 23. 2. Cor 5.9 c. Then pray for the whole Church of God and therein for some parts especially as those which are vnder the crosse and wherein you doe liue and herein for some by name as the time will permit and as you haue cause as for your Gouernors high and low ecclesiasticall and ciuill for your parents children friends and such as haue desired your praiers Psa 122.6.7 Ier. 29 7. Eph. 6.18.19 1. Sam. 1.17 Last of all giue thankes vnto God in this maner first for all his benefits vpon soule and body for this life and the life to come Psal 103.2 145.1.2 Secondly for all sins which are forgiuen you which you haue beene kept from and which you haue beene recouered out of Psalm 103.3 51.15 16.7 Thirdly for al euill punishments which you haue escaped aboue others or which you haue beene deliuered out of or which haue come vpon you as fatherly chastisemēts and in them you haue beene comforted Exod. 15.1.2 Psal 107.8.15.25 119.67.71 And in all these giue thanks for your selfe and for all yours and for the whole Church of God 1. Timoth 2.1 The continuall vse of prayer is all in all for custome as in all other things so in praier maketh perfect therefore the more you vse prayer the more will God giue you the spirit of prayer Pray alwaies with all maner prayer and supplication in the spirit and watch thereunto with all perseuerance and supplication for all Saints and for me Eph. 6.18 An order priuatelie to reade ouer with great facilitie the olde Testament once euery yere and the new twise CHAPTERS of the Old Testam 777  CHAPTERS of the New Test 260. Morning Dayes of the weeke Euening 2 1 2 2 2 2 2 3 2 2 4 2 2 5 1 2 6 1 3 7 0 The Olde Testament thus read ouer once in a yeere and there will be two dayes to spare  The New Testament thus is read ouer twise in a yeere and there will be one day to spare The PSALMES 150. These may be read ouer by themselues either once in a moneth or once in a quarter at the least which is foure times in the yeere 1. TIM 4.13 Giue attendance vnto reading Hee that is desirous to learne and remember the Word of God that he might liue according to it let him consider of that which is written Psalme 119. Part 2. THE TEXT  THE PARAPHRASIS Wherewith shall a yoong man clense his waies in taking heed thereto according to thy Word 1 FIrst of all be perswaded that the Word of God is onely that rule whereby the whole life of euery man that in euery thing must be ordered euen the the life of a yong man who thinketh that he hath most reason for himselfe why he should be exused as commonly he is most disordered With my whole heart I sought thee let mee not wander from thy commandement 2 Then vpon this perswasion giue your selfe vnfainedly to the reading hearing of Gods Word as to the meanes whereby he hath appointed to teach you and pray to God in the diligent vse of those meanes for his holie spirit that thereby you might come to the true vnderstanding of his Word I haue hid thy promise in mine heart that I might not sinne against thee 3 That which you haue thus learned let it not swimme aloft in your braine but be deepelie setled and hid in your heart as a treasure framing all your affections vnto it that so you may haue it in a readinesse whensoeuer you should vse it otherwise though you know neuer so much it will not keepe you from sinning against God Blessed art thou O Lord teach me thy statutes 4 You thus profiting giue thankes to God for that which you learne because be it neuer so little it is more than many in the world doe know yet content not your selfe with it as though you had sufficient but pray vnto him to be further inlightened because it is lesse   than many others doe and you your selfe should know With my lippes haue I declared all the iudgements of thy mouth 5 But aboue all be carefull to talke of that vnto others which you do dayly learne your selfe and out of the abundance of your heart let your mouth speake For by teaching others you shall learne your selfe I haue had as great delight in the way of thy testimonies as in all riches 6 That you might do all these things labour to haue ioy in the Word and in all the exercises of it more than in any worldly thing and be occupied about those things with greatest delight for in whatsoeuer we take greatest delight that will sticke fastest by vs. I will meditate in thy precepts and consider thy wayes 7 Last of all meditate consider of that with your selfe which you haue learned and muse vpon it alone not contenting your selfe with the generall rules but labouring in your conscience to make the vse of them profitable to your selfe in the particular practise thereof I will delight in thy statutes and I will not forget thy Word 8 Thus doing all these things carefully you shall be sure neuer to forget that which you learne for though you doe not always remember euery thing yet God by his spirit will call so much into your remembrance as is needfull for you to know and then especially when you haue most need of it as in the houre of death and in the day of temptation but as you faile in all or in iny one of these so may you feare to faile in the trueth of this promise A good helpe for an ill memorie