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
vs is contagious and so may easely spread euen vnto vs quickly by them that come from the places infected as thus it hath come to manie places a farre off already Therefore in respect of all these we are bounde by Gods law to giue our selues to fasting and praier as well as the Iewes were though we be not tied to that moneth and to that daie â—ugh the â—moniall 〈◊〉 of the â—es fast â—brogaâ— yet faâ—g remaiâ— still For euen as though the Iewish Sabbath be taken away which was vpon the Satterday yet whether wee consider the end of fasting or of sanctifying a day of rest we are stil bound to keepe one in seuen and this one that we doe and wee haue as much need of it as the Iewes had so we may say of the day of fasting though that prescript day be taken away yet if we consider the endes and causes of it namely to humble vs for our sinnes we are bounde to it still vpon some daies and haue as much need of it as euer they had Therefore we must be perswaded that now God doth require it of vs and not onely the king and so let vs doe it in obedience vnto him principally and conscience of our dutie Thus we see also what we ought to haue done and what God required of vs often heeretofore though we haue neglected it when wee haue seene sin abound threatning Gods iudgement yea when wee haue seene and felt his punishment vpon vs in vnseasonable weather in scarcitie and deere yeeres in the time of common sicknesse in the feare of our enemies in traitors at home and such like which if we had vsed more as we had occasion and the time called vs vnto it we might haue looked for greater blessings and many punishments had not lien so loâ—g vpon the people But that that we haâ—e failed in before let vs now make a supply of and to that end let vs farther consider what proofe we haue more that God requireth it of vs. If this yeerely day vpon these grounds that we haue heard be not sufficient to bind vs then let vs remeÌ„ber that besides it they had other mooueable vncertaine fastes The Iewes had other mooueable fasts vpon sundry occasions which were holden at diuers times vpon sundrie occasions that we seeing how we haue the like occasions among vs might knowe that wee haâ—e the like commandement from God to doe as they did and so should fall into the like practise and not to thinke it to be a thing commanded onely by man and so indifferent and therefore that a man may choose whether he will vse it or leaue it To this end consider what is written by the Prophet Ioel cap. 2. â—el 2.12 Therefore now the Lorde saith turne you vnto me with all your heart aâ—â— with fasting and with weeping â—â—d with mourning where he telleth them plainely that at that very time God commanded them to fast in the former part of that Chapter hee had put them in minde of a great punishment of God that was vpon the fruits of the earth by caterpillers and such like vermine and then sheweth them what God required of them in such a case as the onely remedie euen to humble themselues for their sinnes the cause of it and to seeke to him with fasting and praier â—â—mmanded y the Lord. and therefore saith that God commanded them so to do If then this was done by the commandement of God vpon such an occasion then may wee be assured also that other publike fasts that we reade of in the Scriptures vpon the like occasions had the like commandement from God though it bee not in expresse wordes so set downe For if when the fruits of the earth were destroied he commandeth them in the name of God to fast as the onely remedie to be holpen then may we be assured that we are commanded not onely by the king which is sufficient to binde all men but by God himselfe to doe as we doe when not the fruits of the earth so much as men for whom they were made By the saâ— reason Gâ— commanâ— vs to fasâ— this preseâ— 2 Sam. 1. by this pestilence and hand of God are destroied in great number Thus Dauid by the wisedome of gods spirit according to the equitie of his law did see that he had great cause to fast when he heard of the ouerthrow that the Israelites had by the Philistims and so himselfe and his companie did fast for that great losse accounting as it is written 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 if he saw that God required it of him when the people were slaine by men then ought we to beleeue that he requireth it of vs also when so manie are slaine by his owne hande and he hath not yet ceased but his arme is stretched out still as the Prophet saith In like maner Iehosaphat the king of Iudah 9.12.21 when the Ammonites and the Moabites and they of mount Seir came against him and his people he being but in feare of some destruction proclaimed a generall fast by praier sought vnto the Lorde and thought it his bounde dutie to doe so as it is saide â—hr 20.3 Hee feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Iudah then we much more haue good cause to doe as wee doe and this fast that is now euerie where obserued by publike authoritie is done vpon good ground euen by the commandement of almightie God When besides the iust cause to feare for the time to come we heare of so great destruction in many places alreadie The like may be said of all other fastes obserued in Gods worde namely that they haue bene taken vp not as a voluntarie or wil-worship that it should be saide of them Isa 1.12 who hath required these things at your hands but as a necessarie obedience vnto the commandement of God though not giuen vnto them in expresse words yet necessarily gathered froÌ„ the equitie of his law Hest 4 1â— As also in the daies of Hester when Haman the Iewes aduersarie sought their ruine and ouerthrow they to preuent it sought to humble themselues before God for their sinnes and therefore gaue themselues to fasting as God requireth in such cases both that therby we might be humbled and also that it might appeare that we were so indeed and this they did because the case was very extraordinarie when the destruction of the whole church of God was sought at once So we may thinke that in so great calamity as this not in one but in many places and so not in one but in many partes of the Church of God God requireth of vs that we should humble our selues in fasting some one day or other Last of all that we
meate that was remaining before then to fill themselues with al dainties of meat and drinke in any other kinde whatsoeuer whereas we haue seene that both the nature of the word Fasting and also the practise of the best in holy Scripture doth require to eate nothing but wholly to absteine Besides this abstinence from meate and drinke which is first and cheefe In the day of fast we ought to abridge our selues of some part of our sleepe and from whence the whole action is denominated there ought to be some forbearing at that time of sleepe also for the said end euen for the humbling of the bodie that we wanting something of that also there might not onely be a proportion and an agreement betweene meate and sleepe but the body this way also might somewhat be cast downe for want of naturall rest So that though we should neuer play the sluggards and delight in sleeping which Solomon greatly condemneth in many places of the Prouerbs Pro. 6.6 24.23 but take our rest as well as our meat moderately soberly yet at that time we should deny to our selues som part of our ordinary sleepe in the euening or morning or both and also at noone and now though this be a time of the yeere wherein men vse to take there rest at noone yet on the fasting day they should abstaine from it both for the humbling of their bodies and also that they might redeeme that time bestowing it in some godly exercises Thus the prophet Ioel biddes the Priests lie all night in sackcloth Ioel 1.13 and so sheweth that they should continue their fast at least som part of the night euen as it is said of Dauid 2. Sam. 12.16 that when he fasted he lay all night vpon the earth And also as Queene Hester willed the Iewes to fast for her three daies and three nights Hest 4.16 So that we may plainely see that this exercise doth not onely take vp the day that we might abstain from sleepe then but also some part of the night at the least And thus we begin ouer night to doe some thing as to thinke vpon Gods hand and to praie and so againe betimes in the morning and if we doe not or cannot come to this perfection that other of Gods seruants haue come vnto in their great humiliations yet seeing they are written for our instruction let vs come as neere them as we can and seeing men will breake their sleepe earely and late for the world let them doe it for the seruice of God much more And the rather that we might be willing to abridge our selues not onely of sleepe but of meat What liberty we haue of meate and drinke and sleepe in cases of necessitie let vs farther consider that in this day of humiliation wherein this abstinence from these things is required all men and women are not so necessarily tied vnto them but that if there be any who by reason of any defect or infirmitie of bodie or age yoong or old are not able to performe it after this strict maner that then euen by the lawe of God they haue libertie to vse so much in both these kindes as may suffice for their health Math. 12.1 For as Christ Iesus excuseth his disciples in the case of necessity for plucking the eares of corne and eating when they were hungrie and faint that thereby they might be more fit to follow him and attend vpon his seruice vers 5. and as Dauid also is there excused for eating the Shew-bread which by the generall rule was onely for the Priests So we though by the general law of fasting are forbidden at that time to abstaine from all meate and drinke yet in cases of necessitie when by reason of some thing in our bodies so to do would hinder vs and make vs more vnfit for the seruice of God and to take a little doth further vs and make vs more fit for it if by eating or drinking some thing we are so indeed then in so doing haue wee not onely not brokeÌ„ the fast but therby attained vnto the principal end of it And again as rest vpon the Sabbath is necessarily required yet in times of necessitie labour is not onely permitted but also commanded 1. King 19.6 and thus Helias fleeing 40. daies together for the safegard of his life from the cruell persecution of Iesabell his trauell vpon those Sabbaths was no breach of the law so is not eating a little of necessitie anie breach of fasting though it seeme to be against the nature of it But heerein we must take heed that wee abuse not Gods liberalitie We must take heed that we abuse not this liberty and make it a cloake to our lustes that vnder this colour and pretence of our infirmities we eate and drinke and feed our selues when there is no need For as it were a great fault to worke or trauell vpon the Sabbath day when no necessitie did compell vs because if there be need God hath not restrained vs so in the day of fast to eate when we haue no need because when there is God hath giuen vs libertie to doe it Seeing the Lord dealeth so mercifully with vs all that euen in the times wherein he most restraineth vs he giueth so great libertie to all that need we must needs be so much the more vnthankefull vnto him for it if we will not yeeld obedience to this ordinance of his that is that all they which for their yeeres health and strength are able to absteine shoulde vpon the fasting daies refuse all kinde of meat vntil the euening and abridge themselues also of some part of their sleepe 〈◊〉 fasting â—ur appaâ—ell must â—e answerale to that ction The third thing wherein this outward exercise doth consist is that we abridge our selues also somewhat of our apparell for in the vsing or refusing of that as well as of any of the former the bodie may be and is easier humbled or puft vp The King of Nineue in that fast of his did not onely command that man and beast should put on sackcloth Ion. 3.5.6 but himselfe also arose from his throne place of estate and laid off his robe and princely apparell from him and couered himselfe with sackecloth and sate in ashes And the prophet Ioel willing the people of his time to fast and praie Ioel. 1.13 and shewing them the right maner of it bids them lie in sackcloth and wee oftentimes reade of sackcloth to haue beene vsed in the times of publike and priuate fasting We then though we be not tied to this kinde of weed yet we must obserue the equitie of it which is to abstaine from that costly apparell and trimming vp of our selues which might puffe vp the body with pride and put on that rather so farre as it standeth with decencie and comelinesse which might humble it and so then to weare our woorst clothes rather then
them but of sorrowing mourning which in it he required of them â—hese fastâ—s â—urs wee st lab â—r this true â—ilitie 〈◊〉 contritâ—â—â—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 â—hat we â—ay iustifie â—â—d and â—â—ndemne â—â—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 â—eape any fruite by our â—asting we â—rust labour â—o be humâ—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
praier and whereas praier is ought to be a daily exercise of euery christian man woman euen as the Iewes had their daily morning and euening sacrifice which were not without praier and as it is saide of Daniell Dan. 6.10 that it was his custome to praie three times euerie day Yea earnest and feruent and continuall praiers in the daies of fasting they haue vsed a speciall and extraordinarie kinde of praier differing from all other that they haue vsed before both in zeale and strength of praier and also in continuance Therefore we in the daies of our fastings also should be more zealous feruent in praier and also longer and more continuall then at other times as then we haue alwaies some speciall cause to mooue vs vnto it and the outward abstinence also should further vs thereunto And this we read to haue beene the practise of the Niniuites in their publike fast which they kept that then according to that knowledge that they had they did all praie verie earnestly vnto God that he would spare them according to that that the king commanded saying Iona. 3.8 Let man and beast put on sackcloth and crie mightily vnto God that is praie earnestly vnto him for mercie as Dauid vseth the like phrase in the same sense Psal 130.1 Out of the deepe places haue I called or cried out vnto thee O Lord. And this feruencie of praier the prophet Esay Esay 58 4. required of the Iewes in their fastes when hee saith Behold yee fast to strife and debate and to smite with the fist of wickednesse yee shall not fast as yee doe to daie to make your voice to be heard aboue this latter part of the verse others doe read thus whose interpretation and iudgement heere I follow You doe not fast that you might lift vp your voice on high that is to God in feruent praier which is one speciall cause of fasting and therefore it is called a day of reconciliation Lâ—u 23.27 because that then the priest by earnest praier did seeke to reconcile the people vnto God But to returne to the prophet Esay he finding fault with them that they did not fast to a right end namely to humble themselues and conuicting them plainly of the want of humilitie and repentance because there was strife and debate and contention among them which ought not to haue beene neither could haue beene if in the sight of their sinnes they had beene rightly humbled to seeke vnto God for mercy saith farther that they did not fast as those times did require to lift vp their voices earnestlie to God in praier they did chide and were earnest and aloud one with another but they were not earnest and aloud in praier vnto God as they should haue beene therefore whereas it is translated Yee shall not fast as you do to daie to make your voice to be heard aboue referring this lifting vp of the voice vnto loud words in contention as for the most part men will then be heard others doe read it as wee haue heard you doe not or you will not fast that your voice might be heard aboue referring it to the lifting vp of the voice to God in praier and in more then ordinarie praier noted by the lifting vp of their voice as was said before that the Niniuites did not speake onely but crie out and that mightily or with all their strength vnto God Therefore in â—he daies of â—asting we â—ust inforce â—ur selues to â—eruent and 〈…〉 So that to fasting must bee ioined a most earnest kinde of praier as the time shall then require and as men must not praie coldly and from the teeth outward as we say at anie time so then especially they must not bee wearie but consider well what great necessitie there is of praier both in respect of their sinnes and of the punishment of them and so inforce themselues to an earnest kinde of long praier as if a man were fallen into a deepe pit or well he would crie out aloud and long with all his strength euen vntill he were hoarse or had lost his voice that so he might be heard and holpen and would not fauour himselfe in such a case Thus it appeareth that when Ezra and the rest that feared God with him fasted because of the transgression of them of the captiuitie that hee praied verie earnestly and long as wee may gather both from his behauiour and from the wordes that hee then vsed which were full of great affection Ezra 9.4 for it is written of him that he sate downe astonied vntill the euening sacrifice and after the euening sacrifice he arose vp from his heauinesse and when he had rent his clothes his garments he fell vpon his knees and spread out his handes vnto the Lord God and saide 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 trespasse is growen vp vnto the heauen and so foorth as it followeth in that praier of his full of all humilitie and zeale The like may be said of the prophet Daniel who in the end of the seauentie yeeres of their captiuitie vnderstanding by bookes as he saith of himselfe and namely by reading the Prophecie of Ieremie that the number of yeeres which the Lord would accomplish for the destruction of Ierusalem were now almost expired and turned his face vnto the Lord Dan. 9.3 by praier and supplications with fasting and sackcloth ashes and then how zealously feruently he praied as it appeereth in the whole praier in which he often breaks out into many passionate exclamatioÌ„s so especially by the often doubling of the same petitions which was no vaine babling in him ful of words without any great matter but did arise of the abundance of his earnest desire and great feeling that he had of that which he praied for as when he saith Dan. 9.15 O our God heare the praier of thy seruant and his supplications and cause thy face to shine vpon thy Sanctuarie that lieth waste for the Lords sake O my God incline thine eare and heare open thine eies and behold our desolations and the citie whereupon thy name is called for we doe not present our supplications before thee for our owne righteousnesse but for thy tender mercies O Lorde heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake O my God for thy name is called vpon thy citie and vpon thy people Thus both of them praied verie feruently and with great zeale which argued that they had great hope of obtaining their suites otherwise they would soone giuen them ouer and not haue beene so importunate For it is most certaine that according to the hope that we haue of obtaining any thing at the handes of God or man so are our desires and requestes vnto them more earnest or more cold therfore when
the Lord himselfe will repent of all that euill that he hath begun to do vnto vs and though hee hath taken away many thousands alreadie yet he will spare the rest and leaue some euery where to praise his Name So many therefore among vs as doe thus with true repentance turne from their sinnes to serue the Lord in holinesse and newnesse of life may praie with great hope and comfort for mercie from the Lord for the promise is made vnto them whosoeuer they be but all they that yeeld to this outward bodily exercise of fasting but are not thus broken in their harts nor affected in their soules neither haue any care so to be as they cannot call vpon the name of the Lord with anie earnestnesse of praier but all is done formally and ceremonially of them so they cannot haue anie great hope of being heard but shall speede thereafter And especially we may see plainely from the eighteenth verse of that chapter vnto the end of the same Which promises are most certaine and belonging to vs as well as to the Iewes how plainely and largely he doth promise not onely a remoouing of that great punishment which was verie much and for the certaintie of it and to assure her faith of it speaketh of it as though it were alreadie come saying then will the Lord be iealous ouer his lande and spare his people Ioel 2.18 and againe ver 22. be not afraid yee beastes of the field for the pastures of the wildernesse are greene for the tree beareth her fruite the figge tree and the vine doe giue their force be glad then yee children of Sion and reioice in the Lord your God for he hath giuen you the raine of righteousnesse that is as much as is meet for you in this great drought In al which words he speaking of this benefite to come as though it were already giuen them according to the maner of the prophets doth shew that he had alreadie receaued this promise from the Lorde that if they did thus throughly cast downe themselues in the guiltinesse of their sinnes and conscience of their deserts he would spare them and blesse them and besides hee would poure out his holy spirit most plentifully vpon them And this vndoubtedly is set downe for our consolation and instruction to shew vs what in the like case we may looke for And truely it must needes be so for there is no respect of persons with God and the promises of his worde though spoken vnto some particular people vpon some occasion yet are for all ages and times and doe generally belong to all alike vpon the same condition Therefore when as it saide to them Turne vnto the Lorde with all your heart and rent your hearts and when you are thus humbled the Lord will returne for your good and so foorth as it followeth in that place it is spoken not to them onely but to all such as in the like case shall thus do and so vnto vs now that we may be assured that if we thus do in that measure that we doe it in truth we shall finde mercie with the Lorde and so may praie for it most earnestlie in faith as they were willed to doe And the rather that we might thus doe Secondly consider the fulfilling of these promises to al those that haue vsed fasting and praier and be confirmed in the truth of this hope let vs vnto this gracious promise that we haue heard of ioine the consideration of all the fastes of the faithfull seruants of God set downe in the old and new Testament and see what hath beene the issue of them and whether they haue not obtained the things that they haue thus sued for and if the Lord hath not turned their sorrow into ioy Isa 61.3 their fasting into feasting and so hath giuen as the prophet speaketh to them that haue mourned beatitie for ashes the oile of ioy for mourning and the gâ—rment of gladnesse for the spirit of heauinesse And heere wee may first of all consider what was the fruite of that fast which the Israelites helde in the time of the Iudges when for the wickednesse done to the Leuites concubine they fought against the Beniamites and were ouerthrowne in the first battle Iudg. 20. so that there was slaine that daie two and twentie thousand they fasted and praied set vpon them the second time yet were ouerthrowne in that battle also for the men of Beniamin slew downe to the ground of the children of Israel againe eighteene thousand all which could handle the sword then they fasted and praied the second time and got the victory when they were throughly humbled So that by fasting praier they preuailed against them at the last though not at the first and might haue done sooner if they had beene sufficiently humbled before As the Israelites thereby at the last preuailed against the Beniamites Wee haue hitherto with the rest of our brethren fasted and praied often that this grieuous plague raging in manie places might haue an ende and yet haue not thus farre preuailed with the Lord but the people stil die euerie where in great number yea it hath increased greatly since wee began so that ours and their estate is woorse then it was before we began euen as the Israelites did fall by thousands before their enimies after that they had by fasting and praier asked counsell of the Lord but if wee can hold out in this exercise vnto the end and not be discouraged though wee see little successe at the first and the more that wee see the hand of God increased against vs in iustice the more wee labour to grow in humilitie and feruency of praier then we doubt not but at the last by the euent as the Israelites did we shall see that we haue not all this while lost our labour and called vpon the name of God in vaine Therefore that we might with assured confidence and good hope perseuer in this holy exercise of fasting and praier besides the promise of God made vnto it which we haue heard let vs set this worthy example before our eies to comfort vs that though the beginning hath beene full of soâ—â—owe as it was with them yet the end will be full of ioy and consolation to our selues and others and to the praise and glorie of almightie God To this we may adioine that notable and famous example that we haue in the booke of Hester Hest 3.6 where it is said that Haman for the malice that hee bare against Mordecay sought the vtter destruction of all the Iewes for he thought it too little to laie handes on Mordecay himselfe alone and because they had shewed him the people of Mordecay he sought to destroy all the Iewes that were through out the whole kingdome of Ahashuerosh and to this end he had obtained a Decree from the king Hest 3.13 to roote out and to destroie and to
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
alone and bring none or verie few of their household with them Reasons why all should come and not a few onely For besides that it is appointed by our gouernors vnto whom all must yeeld obedience in the Lord and they also haue power and authoritie ouer all alike and seeing that the end of it is to turne away that wrath and displeasure of the Lord which is iustly deserued of all and as it is alreadie vpon many so it threatneth and terrifieth all why should not all thinke theÌ„selues bound to seeke to haue it turned awaie So that no man must bee so simple to thinke it indifferent for them to keepe it or not to keepe it and so make no conscience of it but seeing it is common in respect of the commandement of our gouernors and in respect of the cause of it which is our sinnes all should thinke that they are tied in conscience to it and so euery one should stirre vp themselues to bee foreward and one call vpon an other especially them of the same household that they may come with their companies as Dauid did who saith of himselfe Psal 42.4 that he had gone with the multitude and lead them into the house of God as a multitude that keepeth a feast So that as men goe to feasts not alone but by companies and when a whole familie is inuited they go altogether so also should they goe to a fast wherein publikely all of them are called vnto it Therfore as God threatneth destruction not to some few but to all vnlesse they repent and all are commanded to seeke vnto him to pacifie his wrath so let al be willing to do it especially seeing that we heere and see that when this iudgement of the pestilence entreth into an house it taketh awaie not one or two only but somtimes sweepeth away all What a great fault it is for any to absent themselues from these publike fasts Therefore if we make conscience of the Sabbath daies not onely to come our selues but to bring all ours because it is commanded by God vnto all then ought we also to doe it vpon this day which is to be kept as a Sabbath by the commandement of those who are in Gods stead vpon earth So that they that absent themselues besides that they neglect the meanes of pacifying Gods deserued wrath and so in time it may iustly come vpon theÌ„ before they bee aware of it they doe further prouoke his displeasure and indignation against themselues in that they disobey so good and holy and necessarie a commandement of God Therefore vpon this day of fasting thus authorised vpon so good grounds for men to follow their ordinarie affaires of the worlde and not to come to the Church and heere in this holy action to yeeld their obedience to god and man is a greater sinne then manie take it to be Thinke of it therefore I pray you in the feare of God and consider well whether that the cause being common vnto all and the commandement being giuen out vnto all and the time and place appointed for all and the sound of the bell ringing in the eares of all and the Minister of God ready to preach vnto praie for all consider I saie whether in respect of these all should not come and why one should be bound to it more then another and one thinke that hee may bee spared more then another As if they should refuâ— to helpe to quench the fire burni 〈◊〉 in mens houses To a common burning all should come to helpe to quench it and one or two of an house is not sufficient we would iustly blame them that in such a case would not leaue their ordinary worke yea though they were verie poore and liued of their labour and come to the place and helpe And shall wee not thinke that all are bound much more to lay all things aside and to come put to their helping hand to quench this great fire of Gods wrath which hath flamed out and burned a long time in manie townes and cities and in seuerall parts of the same and like vnto fire not onely consumeth where it commeth and maketh the houses lie waste but also goeth from place to place speedily and without resistance and so spreadeth further and further so that manie men haue this burning fire of the pestilent feauer in their houses at once not so much to the wasting of their houses and stuffe as to the burning euen to death the very bodies of men women and children and that with an exceeding great flame that none almost dare come neere their houses least they perish in the same Surely if there were no commandement from men the very loue to the liues of our brethren should compell vs to it and nothing should keepe vs from it For what hardnesse of heart would we thinke to bee in them Not to come argueth great want of loue to our brethren who seeing their neighbours house on fire and others come wilingly to quench it they would stande still gazing and looking on or goe away about their businesse and not regard it especially if hee should be spoken vnto and called vpon for helpe before So nowe when this great and terrible fire of Gods indignation hath most fearefully beene a long time in the houses of our brethren and is also come neerer vnto vs euen to our neighbours the houses or townes bordering vpon vs when others do come hither with fasting and praier to intreat the Lorde for them that hee would put out this great flame who as hee alone hath kindled this fire so he onely is able to quench it some will carelesly tarie at home or not bring all their household with them and so not yeeld so much helpe as they might especially being called vpon both by the commandement of Gods magistrates and by the intreaty of his Ministers must we not thinke that they haue not this loue in them to their brethren that they shoulde Therefore come come I beseech you helpe helpe come all for there is helpe little enough yea too little For to shew it in the same comparison if we did see a fire Euerie one ought to helpe seeing â—hat there is helpe little enough though it had much helpe notwithstanding all the water that was cast vpon it and al the paines that men tooke about it it should not onely not be extinct but still burning yea increasing and the flame thereof ascending higher and higher and it to kindle and breake out in more places would we not call for more helpe and iustly blame them that being called did not come So when wee see this fire of the pestilence not to be ceased one whit nay growing into greater extremitie and rage in manie places from scores to hundreds from hundreds to thousands and comming also neerer to our houses and so our selues and all ours more in danger and feare of it must we not thinke
obtained great deliuerances yea how men by humble supplication haue preuailed with men euen with their enemies I Am at this present to proceede in that argument To quickeâ— vs vp further vnto feruent praâ—er we musâ— consider that I entred into the last day and could not then well finish for want of time namely to continue further to declare how wee may attaine vnto that feruencie of praier that hath beene spoken of which is so necessary in the fasting we haue in hand Therefore besides all that hath beene said to this end we are lastly to consider that we might be mooued to praie so earnestly as we should to consider I say the gratious promises that God hath made to all those that haue or shall heereafter at any time hold this exercise of fasting vnto him in any measure of trueth and how the same from time to time haue beene performed vnto them insomuch that though the beginning of their fast hath beene full of heauinesse and with much sorrow for their sinnes and for the wrath of God against them appearing in some grieuous punishment yet the end thereof hath beene with much reioicing and comfort in assured hope both of the free pardon and forgiuenesse of them with perfect reconciliation vnto God and also with good hope of obtaining of all such things as they haue sued for by earnest and feruent praier First what prâ—mises God hath â—ade to those that seeke vnto him in fasting and praier And first of all concerning the promise that the Lord of his great mercy hath made to all those that seeke vnto him in all humilitie by fasting and praier we may see what the prophet Ioel Ioel 1.4 saith Who exhorting the people to fasting and praier because of that great calamitie that was vpon them by reason that the fruites of the earth were so wholly destroied for that which was left of the Palmer-worme the Grashopper had eaten and the residue of the Grashopper had the Canker-worme eaten and the residue of the Canker-worme had the Caterpiller eaten cap. 2.1 exhorting them I saie to turne vnto the Lord with all their hart and with fasting and with weeping and with mourning and to rent their hearts and not their clothes and to turne vnto the Lord their God that is not their clothes onely according to the maner of that time in great sorrow but their hearts especiallie that so their sorrow might bee in truth not in appearance onelie setteth before them the great mercy of god to al those that so come vnto him saying For the Lord is gracious and mercifull slowe to anger and of great kindnesse and repenteth him of the euill who knoweth if he will returne namely to his accustomed mercifull dealing and repent that is of that euill that he might further bring vpon them and leaue a blessing behinde him euen a meat offering and a drinke offering vnto the Lorde their God that is some thing to be serued with for the glorie of his name least his seruice should faile as hee had complained before that the meat offring and drinke offring was cut off from the house of the Lorde â—oel 1.7 for which the Priestes the Lordes ministers did mourne Then we see how the Prophet in the name of the Lord doth promise vnto them that if they would thorowly humble themselues for their sinnes the cause of this great affliction noted by the rending of their hearts though the Lord had begunne to punish them already and that most grieuously yet he would stay his heauy hand and bestow some blessing vpon them where in saying Who knoweth or who can tell his meaning is nothing lesse than to call it into question or any wayes to make them doubt of it but rather to consider the hardnesse of the thing and so to seeke for it the more earnestly that they might haue some hope of it as if he had sayd Seeing God is so mercifull as he had spoken of him before calling him Gratious slow to anger and of great kindnes and one that repenteth him of the euill there is no doubt of the thing but that if they could humble themselues as he required and pray earnestly though he had begun to punish them already yet hee would repent and spare them As also it is sayd in the Prophet Jona Iona 3.9 by the King of Nineue who proclaimed a fast and willed all men to put on sackecloth and to crie mightily vnto the Lord and euery man to turne from his euill way and from the wickednesse of his hands Who can tell if God will turne and repent and turne away from his fierce wrath that wee perish not which he vttereth after this maner saying Who can tell to shew the hardnesse and difficultie of it that they might crie vnto God the more earnestly or mightily as hee also willeth them there So that as from the forenamed place of Ioel wee haue a commandement to fast publikely when Gods hand is heauie vpon vs as it is now and hath been a long time when as hee thus speaketh Thus sayth the Lord Ioel 2.12 turne you vnto me with all your hearts and with fasting and with weeping and with mourning so forth so from thence also we haue a promise as we haue heard that if we can humble our selues thorowly iudging and condemning our selues as we ought which is meant by renting of our hearts as was sayd before and turne with all our hearts from our sinnes euen with sorrow and griefe for them vnto the Lord that he himselfe will in this punishment of ours also repent and leaue a blessing behinde as is sayd there that is some cause to praise and magnifie his holy Name and the reason why we haue it no sooner is that men haue not all this while cast down themselues before the high throne of Gods iudgement as they should and vnfainedly leaue all their sins which if men could come vnto in that maner measure that they ought then heere is a most gratious sure promise made vnto vs from the Lord by the mouth of his holy Prophet that hee will be mercifull vnto vs and spare vs which he will also vndoubtedly performe for he is Trueth it selfe Therefore that we might doe this that we doe in faith Which promises wee must at this present set before our eyes I meane continue still to fast and pray and not giue it ouer or wax wearie of it as of our selues wee are too prone vnto it yea that in thus abstaining wee might pray earnestly vnto God to stay his heauie hand and to put an happie end at the last vnto this long and great mortality Let vs consider that euen this promise is made to vs and written for this very time and for this purpose that if in this fasting euery man will turne from all his sinnes with his whole heart and be sorie for them euen from the very bottome of his heart that