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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16525	The holy exercise of fasting Described largely and plainly out of the word of God: with all the parts and causes, and seuerall kinds of the same: together with the most fit times, and conuenient seasons, when and how long it should be held: with the manifold fruite and commoditie that redoundeth to vs thereby: and the whole nature and order thereof. In certaine homilies or sermons, for the benefit of all those, that with care and conscience intend at any time publikely or priuately to put in practise the same. By Nicolas Bownde Doctor of diuinitie. Perused and allowed by publike authoritie.	Bownd, Nicholas, d. 1613.	1604 (1604)	STC 3438; ESTC S114771	132,330	360

them but of sorrowing mourning which in it he required of them ●hese fast●s ●urs wee st lab ●r this true ●ilitie 〈◊〉 contrit●●●f minde And by all these we may easily vnderstand how greatly in these fastings of ours we also should deiect our selues in our own eies what sorow and griefe of mind should be in vs because of our sinnes and of the wrath of God so manifestly appearing against them And truely if euery man and woman would enter into a serious consideration of their liues past and examine themselues their deeds words and thoughts in al the commandements of God wee might be more humbled then we are especially if we did wisely consider also the punishments due to vs for them and those not onely threatned but alreadie in great measure vpon vs by this great mortalitie in manie places which still increaseth Therefore let euerie one pray to God that he would worke this in him that hee may haue a soft and tender heart a broken and contrite spirit which is an acceptable sacrifice vnto him and which he will not despise as the Prophet saith that is will most fauourablie accept Psal 51.17 that I saie hee may be wounded and prickt at his heart for his sinne and let vs all pray that this abstinence and fasting might be blessed to euerie one of vs to these endes so shall it be acceptable vnto God and profitable to our selues And this must be professed by our deeds and confessed in our words Furthermore as this abstinence is vsed to this ende euen to bring vs to this sorow for our sinnes which wee haue spoken of so also that we might professe to the glorie of God that we doe thus iudge of our selues indeed 1. Cor. 11.24 For as the Sacrament of the Lordes Supper is appointed not onely that we might remember the death of Christ by it vers 26. according as it is written This doe yee in remembrance of me but that we might shew it foorth vntill his comming againe as it is saide in the same place As often as yee shall eate this bread and drinke this cuppe yee shew the Lords death till he come euen that wee looke to be saued by it onely to the condemning of all those that put their trust in any thing else So this abstinence is vsed not onely to bring vs to this vile esteeming of our selues for our sinnes but that in the feeling of it we might by our practise and in our praiers make open profession of the same euen as Benhadad king of Aram sent his seruants girded with sackcloth about their loines 1 King 20.32 and with ropes about their heads to Ahab king of Israell to intreat for his life saying Thy seruant Benhadad saith I praie thee let me liue that he might see that he iudged himselfe woorthie of death So the children of God in times past by abstaining from meate and drinke did confesse with their mouthes and by this practise did openly shew it that they thus iudged of themselues euen that they were vnwoorthy of a crumme of bread or of a droppe of water or of any sustenance whatsoeuer and by putting on sackecloth they professed that they were vnwoorthie of any raiment euen of the least ragge and therefore also but for shame they would haue gone naked and by watching that they were vnwoorthy of sleepe or any rest and so of other things as that they were vnwoorthy of the benefite of mariage and of any comfort in it and of any pleasure or delight in any creature or ordinance of God but that it should be iust with God if hee did cause them to spend awaie their daies in heauinesse And when they put dust and ashes vpon their heads that they were vnwoorthie to breath vpon the face of the earth or to tread vpon the ground yea so vnwoorthy of life that if they had their deserts they should be as deepe vnder the ground as they were aboue it And if there had beene any thing else in the world that would haue represented and set foorth the euerlasting paines of hell eternall condemnation that would they haue borne the image of in their bodies to testify openly against themselues that they iudged themselues woorthy of that also ●hat we ●ay iustifie ●●d and ●●ndemne ●●rselues And so they haue in thus doing iustified the Lord in that vengeance of his that hath beene either threatned or alreadie vpon them so farre haue they bene from murmuring or charging the Lord with anie hard dealing against them As the prophet Daniell Dan. 9.3 in the time of the captiuitie when in the end of the 70. yeeres foretold by Ieremy hee praied for deliuerance and as it is saide in the text turned his face vnto the Lord and sought by praier and supplications with fasting and sackcloth and ashes and made confession of his sinnes and of the sinnes of all the people in his praier hee breaketh out into these words vers 7.8 O Lord righteousnesse belongeth vnto thee vnto vs open shame as appeareth this day vnto euerie man of Iudah and to the inhabitants of Ierusalem yea vnto all Israel both neere and farre off through al the countries whether thou hast driuen them because of their offences that they haue committed against thee O Lord vnto vs appertaineth open shame to our Kinges to our Princes and to our fathers because we haue sinned against thee Thus by his fasting from meate and putting ashes vpon his head hee professed that himselfe and al the people were not onely vnwoorthy of any deliuerance which he sued for but euen of life yea that they were altogether most worthy both of this captiuitie and of the shame and reproch of it and also of vtter destruction and death it selfe because of their sinnes which they had committed against the maiestie of God Ezra also in the like practise maketh the same confession Ezra 9.6 O my God I am confounded and ashamed to lift vp mine eies vnto thee my God for our iniquities are increased ouer our head and our trespasses are growen vp vnto the heauen If we will ●eape any fruite by our ●asting we ●rust labour ●o be hum●led thereby We see then that if we will keepe a fast acceptable vnto the Lord we must be humbled in our selues euery one before him for our sins and this outward profession that we make in abstaining from all things it must be in truth and our mindes must be answerable to our deeds for if we abstaine from the creatures of God and do not iudge our selues vnwoorthie of them if we forbeare the comfort of this life and doe not iudge our selues vnwoorthie of them also and of life it selfe all is but hypocrisie and God careth not for this outward shew Luk. 18.13 Therefore let euery man labour to come to this that he may be humbled in himselfe as the poore Publicane was when he stoode aloofe off and durst

word of God and in his howse as a wise steward to giue vnto euery one of them their owne food in due season and since euen as they were then preached I haue published them for their sakes especially and so haue deliuered them as milke for all those that are but babes and children in Christ. And therefore if any of these shall receiue any benefit by them I haue attained vnto the end of my labours though the other sort be not holpen by them one whit For which I will pray vnto God euen as I desire all you to whome these presents shall come to pray for me and the Lord heare vs all for our selues and one of vs for an other and his well beloued sonne Iesu● Christ our only mediatour for vs all that we may liue and dye in his faith and in his feare that so the same Christ may be vnto vs life and in death aduantage Norton in Suffolke Your louing brother in the Lord Nicolas Bownd THE GENERAL Contents of the whole booke which may serue for an alphabeticall table to finde out euery thing handled in the same Page 1. The 1. Homilie Sheweth that the exercise of fasting is not an humane constitution but an ordinance of God approoued in the old and new Testament and so how God requireth it of vs at this present and for what causes Pag. 26. The 2. Homilie Sheweth what are the parts whereof this fasting consisteth and first which be outward belonging to the bodie and to what ende they serue as to abstaine wholly for a time from all kinde of meate and drinke and sleepe and costly apparell and such like comforts of the bodie and yet what libertie we haue then in all these in times of necessitie Page 58. The 3. Homilie Intreateth of the inward vertues of the minde to be attained vnto professed in fasting without the which the outward abstinence is nothing worth namely of true humilitie and casting downe of our selues before God and wherein that consisteth and how necessary it is and by what meanes we may attaine vnto it Page 94. The 4. Homilie Continueth to intreat of the inward vertues of the minde and namely of the hope that we s●oul● 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 we shall preuaile with God what things els may quicken vs vnto feruent prayer Page 133. The 5. Homilie Doth further intreat of feruency of praier requisite in fasting and to the end we may consider what great things God hath promised to fasting and prayer and how he hath performed the same not only to the godly but euen to the wicked who haue therby obtained great deliuerances yea how men by humble supplication haue preuailed with men euen with their enemies Page 168. The 6 Homilie Sheweth what is the proper time for fasting namely the time of affliction and sorow then how God requireth it and his seruants haue practised it and so how the Lord requireth it of vs in this time of our sorrow and how long the time of a fast should continue and how the same time should be spent Page 208. The 7. Homilie Intreateth of the seuerall kindes or sorts of fasts whereof the one is priuate and the other publike and first of priuate fastings and how to behaue our selues in them and how they ought to be intertained into mens houses and for what causes and what great good may come thereby and what liberty the Gouernors haue in appointing of them aboue all the rest of the familie Page 253. The 8. Homilie Intreateth of the second kind of fasts which are publike and why so called and how all sorts ought to come to them and what a great fault it is for any to be absent And then of the cause of them which is the wrath of God against his Church either present as it is now vpon vs or likely to come which the godly haue considered in the course of Gods prouidence and so haue sought by fasting and praier to preuent it and not alwaies taried till it came vpon them Page 200. The 9. Homilie Continueth to shew the causes of publike fastes namely when the wrath of God to come hath beene iustly feared in respect of the great sinnes that haue abounded and of the iudgement of God denounced against the same openly by the ministers of God And when Gods wrath hath not only beene vpon themselues but vpon others of their brethren the children of God Pag. 353. A direction for Prayer Fit and conuenient for all those that being ignorant or vnacquainted with priuate prayer are desirous to pray by themselues The holie exercise of Fasting described out of the word of God HOMIL I. The first Homilie sheweth that the exercise of fasting is not an humane constitution but an ordinance of God approoued in the old and newe Testament and so how God requireth it of vs at this present and for what causes RIght wel-beloued in the Lord whereas we haue beene of late commanded by the Kings most excellent Maiesty and that not without iust cause to meete once a weeke vpon the Wednesday The occasio● of this Treatise to be occupied in fasting and praier because that the thing it selfe hath beene so long out of vse that a great number haue little or not at all practised it yea they haue not so much as beene acquainted with the doctrine of it and so do almost not know what it meaneth I thought it my bound dutie first of all to God and then to you committed to my charge in one part of the day at the least during this time of fasting to intreat of the thing it selfe that so you might know how to behaue your selues in it and the longer that we shall continew it as hauing more knowledge of it to be the better prepared for it Heere then first of all that we might doe this that we doe not onely in obedience to our Lord and King but especially most of all in faith vnto God without which nothing yea though it be good can please him as the apostle saith ●eb 11 6. ●sting is ●t deuised 〈◊〉 man but mmanded 〈◊〉 God we must be perswaded that this order of fasting is not a thing deuised by man but appointed of God and commanded in his holy word and therefore that which he doth necessarily require at the hands not onely of others but euen of our selues And this we had need to be perswaded of the rather because that some neuer thinke themselues bounde vnto it and so make no difference of times either for fasting or for feasting but if they haue wherewithall all times are alike vnto them for eating or not eating But Solomon the wise sheweth Eccl. 3.1 that to all things there is an appointed time and a time to euerie purpose