to touch his person when therefore all our blessings are taken away from vs let vs not despaire or be broken with sorrowe or fall away from the liuing God for he fatherly regardeth vs and careth for vs what changes soeuer bee vpon vs yet his loue is neuer changed The blessings of this life how often are they taken away from the best beloued children we see and yet the heauenly fathers loue neuer changed Wherefore let vs sleepe in our fathers bosome howsoeuer things present faile vs. Iacob slept at ease in the cold night in the fieldes and had but a stone vnder his head for his boulster Gene. 28.11 Elias counted himselfe well dieted with a cake bakte on the coales and a pot of water 1. King 19.6 Iohn was poorely apparelled with camels haire and nourished with locustes and wilde hony Matth. 3.4 The Apostles how are they satisfied with barlie bread two or three fishes broyled on coales with a little water Daniel and his companions were fed with hearbes and Iesus Christ the Lorde himselfe had not where to rest his head and yet all these did liue by faith and fainted not when outwarde meanes failed them 3. We be taught how the Lord in afflictions hath a speciall eye to our strength 1. Cor. 10.13 he first beginneth with Iobs substance and externall things thereby to exercise his faith and patience before he comes vpon him with greater assaultes against his person And out of all doubt Iob was of exceeding grace and strength as after shall appeare that could so patiently beare all such crosses This manner of proceeding wee see in the Apostles first We be impatient in light afflictions The Lord proceeds with vs according to our strength by degrees the Lord bridled the rage of their enemies Feare came on euery soule Act. 2.43 Secondly Sathan had authoritie to cast them into prison Reuel 2.10 but not yet to goe beyond menacings and threates Acts 4.18 After all this Sathan receiues yet from the Lord greater libertie euen to murder and to shed the bloud of Gods saintes as of Stephen Acts 7. first and of Iames after and so of many thousands in that age and in the ages following as the stories of the Church haue well and truly recorded look as god dealeth or giueth vs of his owne strength so doth he exercise vs with temptations which thing we are sure is not against our profite albeit otherwhiles the Lorde himselfe only knoweth wherefore he tryeth vs. Thus the Lord worketh where he giueth greatest graces for like as a man can neuer shew such workmāship in a little shop as in a large and great one where he may haue stuffe store of workmen c. euen so the Lord in his great works in Abraham and Iob and the like The Lord tryed them to the vttermost to the ende that when wee compare our selues with them we maybe ashamed seeing we be not able to suffer any affliction be it neuer so light 4. There is great difference between this commission against Iob and that which was granted against Achab. Wherein or in how many poynts the diuels cōmission against Iob and Achab do differ There the prophet seeth the Lorde to sitte as it were in a chayre of estate and to speake first himselfe Where shall J find a lying spirit to goe and deceiue Achab So the Lord calleth for a fit instrument to execute iust vengeance vpon that hypocrite First there we see then when the Lord meaneth to punish the wicked he doth not expect sathans motiues and perswasions but preuenteth him But when hee tryeth his children hee permitteth Sathan first to accuse them for therein the deuil wearieth himselfe Secondly note another difference betweene Iob and Achab The Lorde there calleth for a spirite of delusion to fill Achabs soule with errors It is a faire greater plague for a man to be blind and ignorant in his soule to be full of error an fidelitie as Achab and Diues was and papists thē to bee full of botches boyls in his body as Lazarus and Iob were and so to plague him spiritually Who sayth the Lord shall entise Achab or perswade and deceiue Achab A wicked spirit answered I will entise him I will goe and be a false spirite in the mouth of all his prophets There is no plague or iudgement sent from God and executed vpon men so dangerous as these spirituall illusions whereby vnconstant and vnbeleeuing hearts and minds are caryed away by vncleane spirits This plague is threatned for the long contempt and abuse of Gods holy truth Because they receiued not the loue of the truth that they might bee saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeue not the trueth but had pleasure in vnrighteousnes If such as despise the pure light of nature bee giuen ouer to Sathans effectuall working to bee confounded and amazed Rom. 1.28 How much more they which despise that bright shining grace which bringeth saluation see Tit. 2.11 Hebr. 2.5 Ephes 4.18.19 These bee the steps vnto the reprobate sense threatned so often vnto sinners for the contempt of Gods holy trueth And thus fearefully was Sathan sent against Achab to plague him in his soule but here is no such thing granted vnto the wicked spirite against holy Iob. Let Sathan deuour all our substance if God so please yet if the Lorde keepe our persons in peace let vs lifte vp pure hearts and hands to be thankfull vnto the almighty for his most gracious clemencie Pray alwaies heartely against illusions of Sathan as did Agur Remoue from me vanitie and lies Pro 30.8 2. Chro. 21.1 2. Sam. 11. Luke 22. And if Sathan haue libertie to proceed against our bodies yet if the Lord keep our soules that we bee not spiritually plagued and dulled by his suggestions we shall through Christ giue Sathan the foyle in the ende Question But Sathan smites also sometimes the faithfull in their soules and minds as well as in body goods Answ No doubt they are humbled often by wicked spirites sent purposely from the Lorde to shake and buffet them lest they swel with any spirituall pride For this cause the Apostle was spiritually exercised by Sathan the messenger of Sathan was sent to buffet him sayth he lest hee should glory in himselfe or be exalted and this messenger he calles a pricke in the flesh whereby I vnderstand all the galles greefes and prickes in soule and minde 2. Cor. 12.7 Num. 33.55 Iudg. 2.3 which Sathan gaue the holy Apostle by reproches wants persecutions and other greeuances in the worlde for so hee seemeth to expound himselfe in the 10. verse following 5. Let vs learne here by this wicked spirite to be diligent in our seuerall functions his paine is great hee is restlesse to doe euill so let vs with all sedulitie striue to doe all the good wee can The good father Latimer was wont
consult and to proceede with successe but in the ende they are the very instruments of their owne bane and destruction Examples How earnest was that hypocrite Achitophel in that hot and dangerous conspiracie of Absalom against Dauid but when he saw what issue all would come to he went and hanged himselfe How desperate was Iudas against his good master God decreed it and gaue him leaue to effect his desire but his desperate rage turned to his owne bane and perdition for being not able to beare the torments and fierie flashings of his conscience he went anon after and hanged himselfe Contrarily we see the Lord otherwhiles to deferre and to deny the requests of his Saints and faithfull people first 1. Sam. 15.10.11 2. Sam. 12. 2. Cor. 12.17 1. Ioh. 5.14 either because they know not what they aske Matth. 20.22 2. or els because they aske agaynst Gods decree as Samuel praying for Saul and Dauid for his child 3. or because they know not what is best for them as to Paule he sayth My grace is sufficient for thee This is the assurance we haue in him that if we aske any thing according to his will he heareth vs. 2. We haue before noted how fearefully the wicked are plagued by Sathan when he is let loose against them Farre greater are Achabs plagues being farsed with errors in soule then Iobs plagues being filled with boyles in his bodie The Lord lets Sathan proceede so farre as pleaseth him as here we see in both He cannot hurt the hogges of the Gaderits without his commission much lesse the bodies and soules of men Math. 8.31.32 * And here howsoeuer the Lord is good and gracious to his holy seruant to preserue his soule from Sathans snares and his life from death yet we know that Sathan preuailes otherwhiles in both euen against Gods elect Reue. 2.10 Luke 13.11.12 Palsy Math. 9.2.3 For the bodies of the Saints we know also that he hath murdered many of them both by means of his wicked instruments in all the murders which haue been in the world And also immediatly by himselfe poysoning their bodies with the pestilence and other incurable diseases whereby hee hath destroyed many as here he would haue done Iob but that God restrained him Now then wee see here how Iob findes great fauour at Gods hand in his crosse for the Lord keepes his soule and heart from errors and his life from death Let vs learne it here againe that Sathan cannot hurt vs without a commission if this bee true let vs neuer seeke for help against him but by pleasing the same Lord which gaue him commission It is madnes to seeke helpe of witches the diuels speciall instruments when hee is let loose against vs to adore him as a God Let vs onely intreate by prayer and fasting the same great Lord which hath sent him against vs. Vers 7. Sathan departed from the presence of the Lord Bischin and smote Iob with a scorching inflammation * Or vehemeÌ„t from the sole of his foote to the crowne of his head This verse sheweth the execution of the second commission against Iob where consider 1. The qualitie of this plague a pestilentiall carbuncle most venemous and full of inflammation 2. The quantitie of it how great from the sole of his foote to the crowne of his head So Sathan departed from the presence of the Lord as before vers 13. chap. 1. and smote Iob with a hot boyle a vehement or scorching inflammation Shachan inde Shechin vleus ex caliditate Such a venemous inflammation wee reade of Exod. 9.10 to bee vpon man and beast in Egypt A scab breaking into blisters throughout the land of Egypt Leshin The hebrue word signifieth such a boyle as is full of a hot and venemous inflammation The Sorcerers in Egypt were plagued with the like Exod. 9.11 and could not stand before Pharaoh for this sore it is a very terrible euill Deut. 28.60 From the sole of his foote to the crowne of his head Sathan makes his commission stretch as farre as euer it will goe He spares no part that hee might make him a monster among men a man on whom most men might iudge that God did powre foorth all signes of wrath that could be shewed in this life 1. We learne here how artificiall our arch-enemie is to poyson our bodies with incurable diseases when hee is sent of God against vs. For inward causes the wicked spirits being more skilfull then any expert Phisition in the temperature and distemperature of our bodies They can soone poyson vs he that could fill Iudas heart and Ananias soule with infidelitie may soone breathe poyson into our bodies In the vse of all medicines trust not to phisicke nor Phisitions but seeke the Lord first by prayer Iam. 5.14 and a blessing by him vpon all good meanes appoynted Remember King Asa 2. Chro. 16.12 and auoyde his sinne and followe the good practise of Hezekiah in sicknesse 2. King 20.2 He turned his face to the wall and prayed 2. Againe we see how the Lord dealeth with his seruants as parents doe with their children when they bee young they beare but little when they bee olde and of some strength they will lay greater burdens vpon them Iob is a tried man and therfore is exercised with the greater crosse Iob is an exercised champion therfore now he beares the more Ioh. 21.18 1. Cor. 10.13 And of Peter Christ sayth When thou wast young thou girdest thy selfe and walkest whither thou wouldest but when thou shalt be olde thou shalt stretch foorth thine hands and another shall guide thee and leade thee whither thou wouldest not Thus he spake signifying by what death he should glorifie God 1. Iob is now cast downe from his high state of glorie If he had bene but a poore man or a Lazarus before exercised thus his greefe had beene the lesse Iob hath no brething time vnder the crosse we haue often great â—est betwene one euill and another No fauoure in the former commission no fauoure in this but all the extremity that may be wherein he was as King among the people he is now more like a rotten carrian than a liuing man his best friendes could not endure his presence Betweene this deadly crosse and the former Iob had no long respite We haue oftentimes giuen vs some breathing betweene one crosse and another to asswage the griefe we haue endured but here Iob hath no moment of rest Wherefore if God giue vs to escape well one euill let vs learne to dispose our selues to the suffering of more crosses which shall bee greater then the first So in time we shall be better able to followe our master Christ in all the conflicts of this life 3. Lastly note the quantitie and qualitie of this euill For qualitie it was Bischin ronge the worst carbuncle botch or boyle that the diuell could inuent For quantitie he spared him not from one
such euils and their cure on this wise by fasting and prayer we haue sufficient instruction with Christ Matth. 17.15 where note these poynts First a mixt disease or maladie in part naturall in part Sathanicall for the father sayth his sonne is a lunatike so the Phisitions call this sicknesse because it followeth the course of the Moone and for that such as are borne in the change are thus lightly pained But note what the Euangelist addeth we shall see the secret cause of it vers 18. Jesus rebuked the diuell and he went out and the child was healed in that houre Here beholde then a disease in part naturall in part Sathanicall Of this M. Caluin sayth that experience teacheth vs indeede that this disease doth increase decrease according to the course of the Moone Neque tamen hoc obstat quo minus Sathan naturalibus medijs suos impetus permiscuerit 2. Note the cure of this euill in the same place he sayth it is done not by witchcrafts sorceries c. but by fasting and prayer as is before shewed Matth. 17. vers 21. Therefore sayth Basill De laudibus ieiunij Iâ—â—unium est armatura ad confligendum cum diabolo Fasting is a weapon to fight with the diuel And thus farre for the third occasion of priuat fasting I conclude The same reasons and occasions which moued the religious fathers to exercise themselues in priuat fasting ought to cause vs to exercise the same but the sicknesses of their brethren friends c. did moue them to this exercise of priuat abstinence Therfore the sicknesses and grieuances of brethren c. must moue vs to this priuat abstinence A 4. cause of fasting to performe the duties of our calling faithfully 1. Cor. 9.27 Fourthly the godly did exercise themselues in this kind of abstinence also that they might be the more watchfull faithfull and readie in soule and bodie to performe the duties of their callings For this cause no doubt did Saint Paul fast often 2. Cor. 6.6 of himselfe he speaketh I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached vnto other I my selfe should be but as a refuse This blessed Apostle did watch ouer himselfe and had a speciall regard to his ministrie as he warneth Timothie Take heede to thy selfe and vnto doctrine for so doing thou shalt both saue thy selfe and theÌ„ that heare thee 1. Tim. 4.16 First for himselfe that he giue example of life answerable to his doctrine secondly for doctrine that he be both diligent and faithful therein For these graces doth he fast and pray often Concerning Pauls abstinence in that place before cited a notable metaphor is vsed in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is borowed from champions which in elder times vsed buffeting with fists for these in fight gaue their aduersaries all the blowes and wounds they could till they had them at coÌ„mand as captiues to yeeld them seruice with all submission and subiection So sayth Paul Galath 5.17 I buffet beate downe with fasting and abstinence this wretched carcasse and rebellious bodie of sinne which is so inclined to Sathan and his seruice that I may more dutifully serue and obey my Lord and master Iesus Christ So saith Hilarie of himselfe and his abstinence in the like occasion O mi asine ego pascam to palea non hordeo ne me recalcitres That is O mine asse so calles he very fitly that which Paul calles his wretched bodie of sinne J will feede thee with chaffe that is I will beate thee so with abstinence and not with barlie no pleasant bread or prouender shalt thou haue to fat thee Daniel 10.2 least thou kicke me i. Hinder me to proceede and walke cheerefully in my calling The like similitude vseth Augustine in his Tract Subigendo corpori c. Wee must vse fasting as a speciall chastisement to tame the bodie Leo. serm 8. de ieiunio 7. mens de vtilitate ieiunij If thou wouldest ride a horse which in carrying thee is like to cast thee downe to ride him safely wouldst not thou take from him some part of his prouender and tame him with hunger which could not be ruled with bit or bridle * Mea caro iumentum est my flesh is the beast c. The Apostle addeth the speciall end of his abstinence to be this that neither he nor his ministrie and doctrine might iustly be reiected A notable president for the ministers of Christ for fasting This Timothie so followed that no doubt by his often abstinence and fastings his stomacke became so weake that Paul must admonish him as a father to auoide too much austeritie and such beating of his bodie with abstinence least hee become vnprofitable to Gods people 1. Tim. 5.23 Drinke no longer water but vse a little wine for thy stomackes sake and often infirmities And in like manner offended good Basill and Nazianzen for with too much fasting they hurt themselues and the Church of God also Pet. Mar. class 3. ca. 10. ser 24. Basill complaineth Psal 15. that his people did as it were sucke bloud of him in euery Sermon he preached and yet like a good nurse hee is vnwilling to leaue them without spirituall foode for their soules Basilius Nazianzenus cum viri essent doctissimi tamen abstinentijs chameunijs effecti sunt ecclesiae inutiles Basill and Nazianzen saith P. M. being very learned men yet by long fasting and lying vpon the ground they became vnprofitable vnto the Church of God Thus easily doe men fall from one extremitie into another I conclude this argument briefly as before We must fast as the holy Apostles of Christ haue done But they fasted to beate downe sinne and to performe the duties of their calling faithfully Therefore wee must fast also for this end and purpose Fiftly the faithfull did fast also priuatly when they felt the spirit of prayer Zach. 12.10 to waxe fainte in them to stirre vp their spirits A fift cause to be more feruent in prayer and to prepare themselues to holy meditations and prayers This is to be seene generally in all examples of fasting for this is one speciall ende of all their abstinence for they were well assured this exercise of it selfe did neither commend nor discommend them with God The faithfull doe often finde their hearts so drie barren and so wretched that they cannot praye at all Note therefore for this poynt that fasting is neuer exercised by the faithfull without inuocation confession of sinnes and prayer Nehemias fasted and prayed chap. 1. 5. Dauid fasted and prayed 2. Sam. 12. Psalm 35.13 Daniel fasted and prayed chap. 9. and 10. Cornelius fasted and prayed chap. 10. ver 29. and Paule biddeth vs knit these together when we haue neede of more strength to put vp our supplications in waightie affaires which concerne vs or the Church of God abstaine from the mariage bed saith hee with
contēptuously maliciously sinning against God with a high hand prophanation of Sabbaths contempt of the holy ministerie with other sinnes against first and second table innumerable For these and the like sinnes the Lord threatneth in his law to plague vs. I will send sayth the Lord a sword vpon you that shall auenge the quarrell of my couenant c. And thē he mentioneth many euils plagues which haue in all ages consumed and smitten the contemners both of the law and Gospell of Iesus Christ Leuit. 26.25 Deut. 26. and 27. 28. chap. These and the like dearth barrennes scarsenes hunger thirst pouertie penurie the plagues of Egypt pestilence poxe feuers collicke heate emerodes leprosie measels madnes losse of goods windes tempests waters withering wasting burning drought raine oppression robberie theft rape captiuitie exile miserie subiection danger prison sicknes stripes shame cowardnes blindnes error an amazed hart desperation thought vnquietnes warre fire sworde feare trembling sorrow short life sudden death both of bodie and soule Fast and pray that GOD would giue all states of men repentance grace to beleeue and to obey the Gospell The 9 cause Fasting and praier for princes their protection c. 1. Tim. 2.1.2.3 These and the like miseries doe follow the breach and contempt of Gods holy couenant Therefore I conclude That which moued the faithfull of elder ages to fast in their daies ought to moue vs The generall sinnes of the Church c. gaue them occasion of fasting weeping and mourning therefore the like occasion must moue vs. Againe the holie spirite of God giueth vs a speciall charge for prayer and fasting for his vicegerents his annointed Kings and Queenes princes gouernours of his Church and chosen people First for prayer Christ speaketh by his Apostle I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie that ye may leade a quiet and peaceable life in all godlines and honestie And if we must pray for all princes in generall euen the bloudie tyrants the deadly arch enemies of Christs flock as here is commanded and as Tertul. sayth the faithfull in his time did Tertul. in apologet ad Scapulam how much more are wee bound to performe this dutie for our Kings and Queenes Es 49.22 the nursing fathers and nursing mothers of the Church of Christ When wee fast and pray for our dread Soueraignes protectiō we must also desire the enemies conuersion or confusion Secondly for fasting wee haue also a speciall president set before vs by the same spirit for instruction and imitation Hester 4.15.16 in these words Then Hester the Queene commaunded to answer Mordecai Priuat and publike fasts for protection of princes Goe and assemble all the Jewes that are in Shushan and fast ye for me and eate not nor drinke not in three daies day nor night I also and my maides will fast likewise and so J will goe vnto the King which is not according to the law and if J perish I perish So let vs remember as dutie bindeth vs to recommend vnto almightie God our most gracious Hester Q. E. in fasting prayer and thanksgiuing First in fasting and prayer priuatly publiquely putting vp in the name and mediation of Christ Iesus our humble supplications 1. That almightie God would multiplie the comforts and graces of his most holy spirit vpon her 2. That the Lord would stil lengthen her yeares Gen. 35.29 Iudg. 5.7 that she may be full of dayes and a blessed ancient mother in Israel 3. That God would still be such a brasen wall and tower of defence for her protection that her enemies may euermore be beaten backe discouered and confounded in their practises 4. That she may dailie bee more and more strengthened and adorned with the spirit of wisedome and of iudgement Es 11. with princely courage and christian fortitude for the good gouernment of her people the Church and flocke of Iesus Christ committed and commended by him vnto her charge 5. That her royall heart may still be humbled vnto Christ as Hesters was that she may powre foorth such prayers before him as that both her selfe and her people may still bee preserued Secondly we must also be mindfull to offer vp vnto the Lord the sacrifice of praise and thanksgiuing for our most noble Queene 1. For that she hath been now these 37. yeares and vpwards by Gods speciall prouidence a most tender hearted nursing mother not onely for vs Esay 49.23 but also for many myriades of Gods people 2. For that by her Graces meanes we haue receiued and doe inioy of Gods free goodnes the greatest treasure vnder heauen the most glorious Gospell of Iesus Christ and his holy ministrie the meanes appoynted for our saluation 3. For that by her vnder God we do inioy both spiritual temporal blessings not as neighbour Churches round about vs with many crosses and afflictions but in a most happie calme quiet and peaceable life with godlines and honesty 4. 1584. W. Parries disloyal practises 1585. Treasons discouered of 1. E Northūberland 2. Q of Scots 3. Frances Throg 4. D. Sanders 5 D. Allen. 6. Charles Paget 7. W. Shelleys 1594. 8. D. Lopez For that the Lord hath strangely yea miraculouslie discouered and layde open so many most detestable and accursed trecheries and treasons of popish atheists most diuelish and vnnaturall practises of bloody rebels against her royall person for their confusion and our most comfortable deliuerance the almightie God be blessed and make his people more thankefull for the burying of such great mercies without any sacrifice of prayse vnto GOD is one great sinne in our land 5. For that the Lord still notwithstanding our manifold sins spreadeth out his wings ouer her for protection and comfort and the confusion of our enemies who thirst for nothing more then by her death for our ruine and vtter desolation I conclude of the premisses We must fast and pray as the faithfull haue done But they fasted and prayed for the protection c. of Princes c. Therefore must we so fast and pray in like manner The last speciall motiue and cause of this priuat exercise of fasting in all religious families The 10. cause of priuat fasting for the Church vnto all Gods faithfull people to the worlds end is the publike state and for the good of Gods Church and people generally as to preuent euils to come to remoue present or imminent dangers c. For thsese causes are euident in many presidents wee finde in the Scripture For euery true beleeuer and member of Christs Church ought to lay to his heart the miseries of Gods people and to feele them as if they light vpon his owne soule So Elisha doth foreseeing what euils should come on Gods people first he fastened his eyes so long vpon Hazael that Hazael was ashamed secondly 2.
medicatione curato Ibid. Salubris est teÌ„pestiua abstinentia apprime vtilis quae per inediuÌ„ fit curatio Againe Fasting and emptines obseruing conuenient time and season is good for health and that cure which is by it is very wholesome and profitable for the bodie Of Aurelianus an Emperour of Rome it is sayd that being sicke he neuer sent for a Phisition but cured himself with abstinence This is a good and needfull fast but of this we may not passe our bounds to speake much in this place 2. There is also a ciuill fast which may be vsed to good purpose and whereof wee haue some examples in the Scriptures This fast is when men would accomplish or performe any thing with expedition they abstaine from all meates and drinkes because their minds are so set on and intend their present affayres Such was Sauls fast in the pursute of the Philistines 1. Sam. 14.24 where in pride of heart and but rashly he gaue this charge Cursed be the man that eateth foode till night And such was the proude fast of the Iewes cursing banning binding themselues to the diuel if they would not fast til they had killed Paul Act. 23.12 Certaine of the Iewes made an assemblie and bound themselues with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oth saying that they would neither eate nor drinke till they had killed Paul That cursed bond was fearefull yet howsoeuer Sathan dealt with them that bond was broken This fast may be vsed rightly and to good purpose as for dispatch of matters iudiciall by inquests for the ending of controuersies in the common lawes of this land But this is not the fast wee bee to speake of 3. A third kind may rightly be called the fast of Christian sobrietie This the Scripture commendeth and commandeth Gods people to practise all dayes of their life Rom. 13.13 1. Cor. 9.25 Tit. 1.7.8 1. Thes 5.6 Tit. 2.10.11 Of this speaketh S. Pet. 1. ep 5.7 Be sober watch reason is added knowing that your aduersarie the diuell as a roring lyon goeth about seeking whoÌ„ he may deuoure Luxurious and vncleane men which know not this vertue Christian sobrietie are not able to strike one stroke against Sathan in the spirituall battell Be sober therefore and watch sayth Peter Such as glut and farce themselues with meates and drinkes cannot watch long but you must watch in bodie and mind Iob. 1.7 for Sathan is a notable watchman and a very vigilant B. as master Latymer calles him Bernard speaking therfore of this fast willeth vs to looke circumspectly to all parts euery day Bernard de quadrag serm Let the eye fast let the eare fast let the tongue fast let the hands fast let the soule it selfe also fast let the eye fast from curious sights and all wantonnes let the itching euill eare fast from fables and euill report let the tongue fast from slaunder and murmuring from vnprofitable and vaine words and rayling speeches let the hands fast from idle signes and all workes which are not commanded let the soule fast from sinne and doing our owne will So farre Bernard Another yet further commending this Cyrillus in Leuit Hom. 8.9.10 Ieiuna ab omni peccato nullum sumas cibum malitiae nullas capias voluptatis epulas c. sayth Wilt thou that I teach thee how to fast fast from all sinne eate not the bread of maliciousnesse feede not on the meates of voluptuousnes be not heat with the wine of luxuriousnes fast from euill workes abstaine from euill wordes suppresse euill thoughts touch not the stolne bread of false doctrine desire not the meates of euill and corrupt philosophie to deceiue thee such a fast pleaseth God * Qui ieiunare non potest studeat temperantiae abstineat à delitijs Chrysost This is marueilous need full in these daies to be commended for that we haue so many reuellers gluttons drunkards which in few dayes deuoure and consume all their substance and patrimonies seldome or neuer able to recouer to serue God or man in Church or Common-wealth The Lord Christ warneth vs carefully to auoyde the contrarie sinnes Luk. 21.34 Take heede least at any time your hearts be ouercome with surfetting and drunkennes and with the cares of this life And against the contrarie sinnes cryeth Ezechiel in his time assuring vs that fulnes of meates gluttony drunkennes were the destruction and bane of Sodom chap. 16.49 Behold this was the iniquitie of Sodom pride fulnes of bread and abundance of idlenes was in her and in her daughters neither did she strengthen the hand of the poore and needie but they were haughtie and committed abomination before me therefore I tooke them away as pleased me Ierome speaking of these sinnes sayth Venter vino aestuans spumat in libidinem The belly inflamed with wine fometh foorth vncleane lusts Thus farre of the fast of Christian sobrietie commended so much of diuine and humane writers and not without cause for that it is so good for health for bodie for soule for the Common-wealth and for the poore of the lande specially in the yeares of scarsitie for then Christians are bound to bee more moderate more sober and sparing in all their diet But this is not the fast which Christ commendeth in our text nor that we desire principally to commend in this treatise 4. A fourth kind A constrained fast we may call a forced or constrained fast which is when poore or rich or both in famine are constrained to fast because they cannot finde any meate to feede vpon This fast also is needfull for Epicures will neuer fast till they be constrained This was often in Israel for the chastisemeÌ„t of Gods people Ioel. 1. and 2. chap. A number haue perished in this abstinence in elder ages and some no doubt among vs because the rich are vnmercifull to the poore and yet for all the penurie of these two yeares past in our land more haue dyed of surfetting and fulnes then of want and emptines Of this reade Ezech. 4.9.7 vers and Ioseph Antiq. 3. lib. cap. 12. De bello Iud. lib. 6. cap. 11.14 Boum veterem fimum ad alimeÌ„tuÌ„ haberent De bello Iud. lib. 7. c. 7. 8. This fast pinched the epicures of Samaria when an Asses head was valued at 80. peeces of siluer 2. King 6.25 And the miserable Iewes which in the siege of Ierusalem fed vpoÌ„ some old oxe dung De bello Iud. lib. 6. cap. 16. girdles shooes skinnes old fâ—stie hay and such like and a woman vpon her owne child This is the reward of the long contempt of Christ and his Gospell Atheisme Epicurisme and the like abominations This fast is good for the correctioÌ„ of sinners Iob. 33.16 for the Lord openeth the eares of men by their corrections But this is not the fast we be to speake of 5. We haue a fift kind of fast mentioned in the Scriptures The miraculous fast which we may call
accord the same also saith good Bucer Nec pie praestari ieiunium potest Bucer de reg christ lib. 1. cap. 12. nisi vltroneo spiritu suscipiatur There can bee no religious fast but when that exercise is performed with a free spirit and a willing minde There must be also a willingnes and a cherefulnes in the publike fast but then is not the same libertie of leauing and liking which is here graunted 3. Performed by one This is the second difference or note of a priuate fast for the publike must be performed by the whole congregation the practise of a priuate fast by one onely in a familie we haue in diuerse presidents of the scripture for so Nehemias fasted alone Nehe. 1. v. 4. Dauid fasted alone for his childe 2. Sam. 12.16 Dauid besought God for the childe and fasted and went in to wit to his priuie chamber and lay all night vpon the earth Then the elders of his house arose to come vnto him and to cause him to rise from the ground but be would not neither did he eate meate with them So then he fasted alone as often also his custome was to doe Psalm 35.13 2. Sam. 3.35 Psalm 69.10 So Daniel alone Dan. 9. and 10. chap. so Cornelius alone Act. 10. ver 2. 30. So Anna the Prophetisse alone night and day full often Luk. 2.36 There was a Prophetisse one Anna the Daughter of Phanuel of the tribe of Aser which was of great age and had liued with an husband seuen yeares from her virginitie and shee was a widow about 84. yeres and went not out of the temple but serued God with fastings and prayers night and daye 4. Or moe in one familie This is the third difference or note of a priuate fast this euer is kept in the compasse of one familie but in the publike fast moe then one many families as the congregation will yeeld are assembled for this poynt also we be taught by other diuine examples of holy scripture For Hester and her maydes with her humbled themselues in a fast priuatly Hester 4.16 Fast ye for mee and eate not nor drinke not in three dayes daye nor night I also and my maydes will fast likewise And thus the Master and the familie may exercise themselues religiously in a priuat fast as hereafter shall yet better appeare 5. Priuatly This is the fourth difference and note of a priuate fast for such as fast in a familie must fast priuatly in their priuat chambers but the place of the publike is in the temple and publike congregation such as fast priuatly must separate themselues Zach. 7.3 because according to the time and occasion they giue themselues to weeping meditation and mourning So Christ willeth Matth. 6.18 That wee desire not to bee seene of men to fast but that our priuate fast bee seene and knowne to God in secret who notwithstanding will reward vs openly So Dauid in his priuate fast entered into his priuie chamber 2. Sam. 12.16 to sequester himselfe from all companies that he might more freely giue himselfe to mourning meditation fasting and prayer This is contrarie to the pride of the Pharisie who must be seene of men and knowne by his sowre face and Cemarims attire by standing and praying in the sinagogues and in the corners of the open streetes Matth. 6.5 Luk 18.11 6. For priuat and publike respect This is the fift and last difference and proper note of the priuat fast for the priuat fast is and may bee for the priuat respect of one or many or for the publike state also of Gods Church and people farre and neere but the publike and generall fast is for the publike and generall good of the Church onely First for priuat respects So Dauid fasted to see if by prayer and fasting he might obtaine of God the life of his childe 2. Sam. 12. and for his owne humiliation often Psalm 35.13 as did also the Apostle Paul as he testifieth of himselfe 1. Cor. 9.27 I beat downe my bodie and bring it to subiection least by any meanes after that I haue preached to other I my selfe should be as a refuse or naught worth And to this end he fasted often for himselfe and for the Church 2. Cor. 11.27 in * Ieiunia Golunt aria interpretor I. Cal. c 8. ibidem They were voluntarie not constrained fastes fasting often 2. Cor. 6.6 by watchings by * A voluntarie exercise I. C. 8. ibidem 2. Tim. 2.25.26 fastings Secondly for publike respects wee ought also priuatly for our brethren for the whole Church of God specially that Church and land wherein we liue and haue receiued so many of Gods sweete blessings spirituall and temporall and for neighbour Churches also as neede and occasion shall so require Dauid fasted priuatly for the common good of his enemies that God would giue them repentance that they might know the trueth and come to amendment of life out of the snare of the diuell For this cause he saith Psalm 35.13 speaking of his enemies Yet I when they were sicke I was clothed with a sacke I humbled my soule with fasting and my prayer was turned vpon my bosome Nehemias fasted alone for the good estate of the whole Church certaine dayes and Daniel also one and twentie dayes chap. 10.2.3.12 and he was heard and comforted And Peter in his often fastings had no doubt the whole Church in remembrance for hee saith That he careth for all the Churches 2. Cor. 11.27 and therefore he prayed and fasted for all Churches So good Augustine Bishop of Hippo in Africa when that citie was besieged by the Vandals he gaue himselfe to fasting mourning and prayer and dyed in that siege as writeth Possidonius And thus farre shall suffice for the confirmation of the description of a priuat fast The third Question VVhat moued the faithfull whose practise is commended by Gods spirit for instruction and imitation in elder ages to exercise priuat fastings and whether we may not and must not doe the like in the like occasions NOw let vs proceed to teach the ignorant the manner how and the time when and vpon what occasion they must exercise themselues in this religious abstinence and first here Iiudge this to be a firme demonstration for instruction The same motiues arguments and occasions which moued the faithfull in elder ages to humble themselues in priuat or publike fasting ought to moue vs These motiues and occasions following moued them therefore they may and must moue vs This reason I ground vpon this and the like places of scripture Hebr. 6.11.12 And we desire euery one of you c. That ye be not slothfull but followers of them which through faith and patience inherit the promises Secondly here remember that wheresoeuer in the scripture Gods spirit speaketh of sackcloth dust and ashes rending of their clothes humbling of their soules the learned are of iudgement that the religious abstinence is there vnderstoode for these were speciall adiuncts
King 8.11.12 he wept for the Church as for his owne priuat affliction thirdly he telleth bloodie Hazael what euill hee should do vnto the people of God first fire their cities secondly put to sword the strongmen thirdly dash in peeces the very infants 4. And as voyde of all humanitie rip vp and rend in peeces their women with childe And we may not doubt but as hee wept so also hee fasted and prayed for the Church for so did the Prophets and holy men in the ages following Nehemias fasted wept and prayed himselfe in his priuat chamber for the Church because of the miseries and desolations of Ierusalem in his time Chap. 1. So did Ezra with a few well affected weepe and mourne hauing all day humbled themselues in fasting in the euening hee made a most worthie confession of sins vnto God for the Church in this forme and māner following he fell vpon his knees and spread out his hands vnto the Lord Chap. 9.5.15 saying O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head Learne of Ezra how to pray for the Church and our trespasse is grown vp vnto the heauen from the dayes of our fathers haue we been in a great trespasse vnto this day and for our iniquities haue we our kings our priests been deliuered into the hands of the Kings of the lands vnto the sword vnto captiuitie into a spoyle and into confusion of face as appeareth this day And now for a little space grace hath been shewed from the Lord our God in causing a remnant to escape and in giuing vs a nayle in his holy place that our God may light our eyes and giue vs a little reuiuing in our seruitude For though we are bond men yet the Lord hath not forsaken vs in our bondage but hath inclined mercy vnto vs in the sight of the Kings of Persia to giue vs life and to erect the house of our God and to redresse the desolate places thereof and to giue vs a wall in Iudah and in Ierusalem And now our God what shall we say after this for wee haue forsaken thy commaundements which thou hast commaunded by thy seruants the prophets saying The land whereunto yee goe to possesse it is an vncleane land because of the filthines of the people of the landes which by their abhominations and by their vncleanenes haue filled it from corner to corner Now therefore shall yee not giue your daughters vnto their sonnes neither shall ye take their daughters vnto your sonnes nor seeke their peace nor wealth for euer that yee may be strong and eate the goodnes of the land and leaue it for an inheritance for your sonnes for euer and after all that is come vpon vs for our euill deedes and for our great trespasses seeing that thou our God hast stayed vs from being beneath for our iniquities and hast giuen vs such deliuerance should we returne to breake thy commaundements and ioyne in affinitie with a people of such abhominations Wouldest not thou be angrie towards vs till thou hadst consumed vs so that there should be no remnant nor any escaping O Lord God of Israel thou art iust for we haue been reserued to escape as appeareth this day beholde we are before thee in our trespasse therefore wee cannot stand before thee because of it Thus farre Ezra for the Church and sinnes of the people of his time So prayed Dauid and fasted no doubt full often for the Church of God for thus hee speaketh Psalm 69.9 10. For the zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen vpon me for this cause he addeth I wept and my soule fasted And as hee doth himselfe so hee exhorteth others 2. Sam. 24. Psalm 25. last verse and 15. last verse Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy walles and prosperitie within thy palaces And to be short this godly zeale we finde also to burne Daniels heart for that when he vnderstoode by Ieremies prophecie concerning the captiuitie of the Church that seuentie yeares must bee accomplished in the desolation of Ierusalem he turned his face to the Lord God Chap. 9.2.3 c. and sought by prayer and supplication with fasting and sackcloth and ashes c. And this Prophet addeth also vnto his fasting a most worthie confession of sinnes for the Church which being so needefull for our instruction and imitation I haue set downe the whole as followeth Oh Lord God Learne of Daniel how to fast and pray for the Church which art great and fearefull and keepest couenant and mercy towards them which loue thee and towardes them which keepe thy commaundements wee haue sinned and haue committed iniquitie and haue done wickedly yea wee haue rebelled and haue departed from thy precepts Confession of sinnes and from thy iudgements for we would not obey thy seruants the prophets which spake in thy name to our Kings to our Princes and to our Fathers to all the people of the land O Lord righteousnes belongeth vnto thee and vnto vs open shame as appeareth this day vnto euery man of Judah and to the inhabitants of Ierusalem yea vnto all Israel both neere and farre off Pray that God would giue repentance to all states and degrees of men through all the countries whither thou hast driuen them because of their offences that they haue committed against thee O Lord vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers because wee haue sinned against thee yet compassions and forgiuenes is in the Lord our God Pray that Gods voyce and word may be known and may be glorified 1. Thes 3.1 albeit we haue rebelled against him for we haue not obeyed the voyce of the Lord our God to walke in his law which he had laid before vs by the ministerie of his seruants the prophets yea all Israel hath transgressed thy law are turned backe haue not heard thy voice therefore the curse is powred vpon vs and the oathe that is written in the law of Moses the seruant of God because we haue sinned against him And he hath cōfirmed his words which he spake against vs and against our iudges that iudged vs by bringing vpon vs a great plague for vnder the whole heauen hath not been the like as hath been brought vpon Ierusalē Al this plague is come vpon vs as it is witten in the law of Moses yet made not we our prayer before the Lord our God that wee might turne from our iniquities and vnderstand thy trueth Therefore the Lorde hath made readie the plague and brought it vpon vs for the Lord our God is righteous in all his workes which he doth for we would not heare his voyce And now O Lord our God that hast brought thy people out of the land of Aegipt