bee the more encreased by the beholding one of another 21 Fourthly we are to abstaine from all carnall delights whereby any one of our sences might bee pleased For the sence of pleasure would abate our mourning diminish the sence of our want and hinder our vnfained humiliation before God Wherefore Ierome saith that fasting is to abstaine not onely from meats but also from all pleasures or allurements And Augustine The Scripture saith he teacheth a general fast not from the concupiscence of meates onely but also from all pleasures of temporal delights Thus are we not only to abridge our tast of meats but also to containe our eies from beholding vanities and pleasures our eares from hearing mirth or musick which in time of mourning is vnseasonable our nostrils from pleasant odours and effeminate smels Our sence of feeling from the vse of the marriage bed which as all married persons are to forbeare vpon consent for such a time of humiliation that they may giue themselues to fasting and prayer so are the Bridegroome and Bride admonished to come forth of their marriage chamber in the time of the fast And all these are to be done partly as meanes of our humiliation in remouing the impediments thereof partly as signes of our humiliation whereby we acknowledge our selues vnworthy of these delights and partly as tokens of our repentance in that by way of godly revenge because all our sences haue sinned we depriue thē all of their seuerall delights And as wee are to make all our sences thus to fast so must wee also weyne our minds from sports and recreations which would not onely hinder our humiliation and godly sorrow but also distract our minds from better meditations in sanctifying the fast And thus haue I shewed that in our fast we are to abstaine from food and some other helps and commodities of this life and also from all outward delights and pleasures 22 Now it remaineth that I should speake of rest from bodily labours and worldly businesse For the time of the fast hath the nature of a Sabboth And by the Prophet Ioel it is called dies interdicti a solemnity or day of prohibition wherein men are forbidden to do any worke as ths Lord expoūdeth that word Leui. 23. It is a day of prohibition or a solemne day You shall do no seruile worke therein And Deut. 16. Six dayes thou shalt eat vnleauened bread and in the seuenth day which shall be a solemnity or day of prohibition to the Lord thy God thou shalt doe no worke So Num. 29.35 For there is the same reason of the extraordinary Sabbath of humiliation and of the ordinary But the ordinary was a Sabbath or rest in which no worke was to bee done yea the Lord threatneth to destroy that person from among his people that shall doe any worke that day And as I said before the law of the weekly Sabbath is to be extended to other extraordinary Sabbaths But on the weekly Sabbath wee may do no worke therefore not in this 23 But let vs consider also why and in what respects rest is required in the day of our fast and bodily labours and worldly businesse forbidden The Lord forbiddeth labour and worldly businesse and commaundeth rest on euery Sabbath not because simply he either liketh of rest or misliketh labour but because bodily labors worldly businesse are a meanes to distract vs from the worship of God and rest from them is a remedy against distraction For euery Sabbath is to be sanctified and set apart from our businesse and affaires and is to bee consecrated to the worship of God And further on the Sabbath of humiliation we take vpon vs after a more speciall maner to worship God and therefore that wee may seriously and entirely intend the seruice of God we are to abandō all other busines and cares For that is better done which is done alone as the Philosopher hath truly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the counsell of the Wiseman that what wee doe wee should do with all our might For by doing many things our minds are distracted This therefore doth teach vs that with free and entire minds sequestred from all worldly cares we are to be conuersant in the worship of God chiefely when after a more speciall manner we indeuour to humble our selues before him For if bodily labours and worldly businesse bee therefore forbidden because they are meanes to distract vs then may we be sure that distraction it self in the worship of God is much more forbidden For distraction breeds hypocrisie in Gods worship and causeth vs when wee draw nigh to the Lord with our lips to remooue our hearts farre from him 24. Againe the Lord commaundeth vs in all his Sabbaths to rest from labours that this outward rest might be an admonition vnto vs to rest from sinne For why may euery one of vs thinke doth the Lord forbid me on the day of rest the lawfull workes of may calling Or why doe I cease from mine honest affaires Must I forbeare that which in it selfe is lawfull and may I doe that which is vnlawfull Must I therefore for this time sequester my selfe from my honest businesse that I may attend vanities or sinnes Or doth the Lord enjoyne me rest because hee is delighted with idlenesse and would haue me to doe nothing No verily If he forbid me that which is lawfull much more doth he forbid that which is vnlawfull And if he commaund me to rest from honest affaires it is not because he would haue me idle for idlenesse is the mother of much iniquitie but because hee would haue me attend better matters In a word he forbiddeth me to doe mine owne workes and businesse that I may doe his worke and attend his religion and seruice Lastly there may an outward cause be rendered why on the day of the fast wee are to cease from bodily labours For our fraile nature cannot well beare abstinence and bodily labour together for labour setting the bodie in a heat wasteth the moisture and spirits which are to bee supplied by nourishment otherwise we spend vpon the stocke of our naturall moisture which is as it were the oyle in the lampe of our life 25. We see then wherein the outward exercise doth consist and the particulars from which we are to abstain Now wee are briefely to consider for how long this abstinence is to be obserued The vsuall time of a fast is the space of a naturall day viz. from euen to euen or from supper to supper For as that was the time appointed for the ordinarie Sabboth of humiliation so also of the extraordinarie From euen to euen shall you celebrate your Sabboth And accordingly it is noted of the Israelits fast Iud. 20. of Dauid and his followers 2. Sam. 1. of Iosuah and the elders Ios. 7. that it was vntill the euening And more particularly of
pastimes for if that be vnlawfull on the ordinarie Sabbath much more is it vnseasonable on the Sabbath of humiliation Lastly to sinne for if the workes of our lawfull callings be forbidden on the Sabbath much more the workes of darknes whereunto whosoeuer addicteth himselfe on the day of the fast he celebrateth a Sabbath to Sathan and not vnto the Lord. Againe whereas I said it is to be obserued as a Sabbath of humiliation we learne that we are therein to abstaine not onely from labours as on the ordinarie Sabbath but also from food from exercise of sleepe from brauerie in apparell and from all worldly delights c. 57. Thirdly whereas I add that it is to bee sanctified both publickly and priuatly as a Sabbath of humiliation I signifie that not onely rest is required but also an holy rest and not onely the outward fast but much more the spiritual exercise of prayer and repentance And that this sanctificatioÌ„ of the day of the fast which standeth in vsing the meanes of sanctification is partly publicke and partly priuat The publick is in the assembly for this as euerie other Sabbath is a day of an holy assembly Leuit. 23.27 Ioel. 2.15.16 Here therefore we are to consider the office of the ministers who are the chiefe actors in the publicke sanctification of this and euerie Sabbath and the dutie of the people The office of the minister is noted in generall termes Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they performed the publicke function of their ministerie vnto the Lord and fasted more specially Neb. 9 where they are noted to haue read and preached the word of God as before chap. 8. and that foure times and so oft also to haue called vpon the name of the Lord-Likewise Ierem. 36 when Ieremie being shut vp could not go into the house of the Lord he sendeth Barach with a booke written from his mouth wherein were specified the judgements of God threatned against the Iewes that he reading it in the audience of the people vpon the day of the fast they might be brought to a serious humbling of themselues in prayer and to vnfained repentance The dutie therefore of the ministers is to stirre vp themselues in a more than ordinarie measure of zeale to discharge their ministerie both in preaching the word of God and also in prayer In preaching that it may bee through the blessing of God a powerfull meanes to worke in the people those things which in this spirituall exercise are required viz. humiliation prayer with feruencie and faith and repentance In praying that it may be an effectuall meanes in and through the mediation of Christ our Sauiour and auaileable with the Lord for the remouing of those euils and for the bestowing of those good things for which this exercise is vndertaken 58. The dutie of the people is first to bee present at publick assembly for if we will sanctifie a Sabbath vnto the Lord we must reuerence his sanctuarie where as the Lord hath promised his presence so he requireth ours And for this cause as I sayd before this and euerie other Sabbath is appointed of the Lord to be an holy conuocation We must therefore take heed that we absent not our selues without very just and necessarie occasion lest we may seeme either secretly to neglect or prophanely to contemne the presence of Christ the gathering together of the Saints the publicke worship and seruice of God the call of the holy Ghost the meanes of our saluation the publicke occasion of the fast as though neither the publicke judgement nor the common good did concerne vs. But it is to little purpose to be present in the publicke assembly vnlesse we joyne together with the assembly in the sincere worship of God That being assembled together in the name of Christ we may as it were with one consent call vpon God and heare his word praying with humilitie in respect of our own vnworthinesse with reuerence of Gods majestie in sence of our wants with sorrow for our sins with earnest desire to haue our wants supplied our sins remitted and the judgemeÌ„ts of God remoued with faith assurance to find help to obtaine mercie in coÌ„uenient time with promise purpose to amend our liues that in sinceritie and truth we may subscribe to the prayer of the Church and say Amen Hearing also the word with reuerence with attention with faith with desire to profit with purpose to practise with submission to euery part thereof In a word so hearing the word of God as in this our present sute we desire to be heard Vnto these duties of religion and meanes of sanctification we are to joyne a publicke dutie of charitie as a worke of sanctification for it is and hath bene a laudable custome of the Church of God that in publicke fasts there should be publicke collection made for the releefe of the poore 59. But we are not onely publickly to sanctifie the day of the fast but also priuatly both by vsing meanes of sanctification and also by doing workes of sanctification The meanes are especially meditation prayer which are to be vsed both with reference to the publicke sanctification and that not onely before to prepare and fit our selues for the profitable and sauing vse of the meanes which Daniel calleth the setting of his face and the setling of his mind to seeke the Lord but also after to fit and apply the meanes to our vse and besides as priuat meanes by themselues without reference to the publicke The workes of sanctification are the duties of repentance whereof I spake before but especially the workes of mercie and charitie for with such sacrifices God is pleased 60. Wherefore the day of the fast is to bee obserâ—ed and sanctified as a Sabbath of humiliation not onely by outward abstinence rest but also by vsing the meanes and doing the workes of sanctification both publickly priuatly spending the whole day besides the publicke sanctification and the time which is to bee spent in our preparation before and in our meditation afterwards in the priuat means of sanctification as reading meditation prayer in the priuat works of sanctification as the duties of repentance towards God and the workes of mercy and charitie towards our brethren Which course whosoeuer shal take in sanctifying a fast vnto the Lord he shal be sure to obtaine at the haÌ„ds of God either that particular request for which he is an humble sutor vnto the Lord or that which is better the Lord alwayes hearing his children thus suing vnto him and granting their requests as shall be most for his glory and their singuler good 61. HAuing thus set downe the doctrine of fasts according to the rule of Gods word and practise of ours and other reformed churches we are now to take a briefe view of the Popish fast that it may euidently appeare how
repentance and amendement of life which must as it were second ouâ— prayer Humiliation is partly inward which standeth in two things 1. An inward sence of our miserie and sorrow for the same 2. King 22.19 Act. 2.37 Ioel 2.13 Psal. 51.17 Mat. 9.15 Mark 2.9 Luke 5.34 Zâ—ch 7 3. Ios. 7.6 1. King 21.27 Ioel 2.13 Esay â—8 1 Psal. 35.13 69.12 Esâ—h 4.1.3 Ion. 3.5 6 8. Psal. 69.11 Ioel 2.13 2 An humble and vile estimation of our selues Exod. 33.4 Psal. 35.13 Esay 58.5 Leuit. 23.27.32 1. King 21.29 Psal. 51.17 Esay 66.2 Psal. 34.17.18 How we are to attaine to this humiliation Ezek. 33.11 Amoâ— 4.12 1. Cor. 11.31 Ier. 5.3 1. Cor. 11 32. Lam. 3.39 Zach. 12.10 Gen. 18.27 Partly outward arising from the inward humiliation whereof also are two branches first Lamentation arising from the inward sorrow Esay 38.14 1. Sam. 7.6 Psal. 22.14 2. Sam. 14.14 Exod. 22. Gen. 21.17 Psal. 147.9 104.21.27.28 And sometimes breaketh forth into expâ—stulations Exod 5.22 Ios. 7.6 7 8 9. Psal. 6.3 22.1.2 Psaâ— 75.5 80.4 Lam. 5 20. Math. 27.46 2 Confession of our sinnes arising from the humble and base estimation of our selues Psal. 51.4 Dan. 9.7 Nehe. 5. c. Ezr. 9.6 1. Cor. 11.31 1. Iohn 1.9 Prou. 28.13 Psal. 32.3 4 5. 1. Sam. 7 6. Ezr. 9.6 7 c. Neh 16 7 Dan. 9.3.5 c. In with this humiliation our prayer and especially our deprecation is to be made Ioel 2.17 Dan. 9.5.16.17 18. Nehem. 9.32 1. Kin. 20.31 Psal. 50.15 Ioel 2.12 13. VVhereunto the other part of prayer which is precation for good is to be annexed Phil. 4.6 Eph. 6 1â— 1. Tim. 2.1 5.5 Act. 1.14 In Psal. 50.51 The 2 properties of prayer 1. Feruencie Ioel 1.14 Ion. 3.8 De ieiunio Serm. 1. Tom. 4. homil ad pop 71. In quadrages Serm. 4. 2 Faith which must be grouÌ„ded first on the mediation of Christ Luke 18.14 2. On the promises of God Iohn 16.23 Psal. 50.15 Ioel 2.18.19 And is to be coÌ„firmed 1 by experience of those who haue vsed this exercise with happy successe Ezâ— 8.23 Esth. 9.22 Verse 31. 2. Chron. 12.5.7.12.14 1. King 21.29 Ion. 3.10 Luke 12.32 Rom. 8.32 2 By the religious performance of this exercise wherby we may be the better qualified according to the condition implied in the promise Esay 66.2 Psal. 34.18 1. Pet. 5.5 Luk. 18.14 Mat. 5.6 Iohn 7.73 1. Pet. 5.5 Luke 1.53 3. By the practise of repentance concurring also with our prayer in this exercise Esay 59.2 Prou. 28.13 Ezek. 43.8 Ion. 3.10 Psal. 78.36 This repentance or amendment standeth in two things The former is eschewing euill Serm. 1. de ieiunio De tempore serm 64. Esay 1.13 Non possum ferre iniquitateÌ„ diem interdicti Arist. problem sect 13. quest 7. Which is the true fast †Serm. 1. de ieiun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch de cohibend ira * Tom. 4. homil 72. ad populum †Homil. de iejun ad Pop. Antioch De tempore Serm. 173. In Leuit. lib. 10 Esai 58.2.3.4 c. Zach. 7.5.7 Esay 58.3.15 Especially wee are to abstain from those sinnes wherein we haue cheefly offended wherby the anger of the Lord is or hath beene especially prouoked against vs. Ion. 3.8 10. Esay 58.5 Eccles. 34.27 Serm. de temp 173. The latter part is ensuing or following after that which is good By practising good duties for the present towards God our neighbor Zach. 7.9 10. Esay 58.6 Especially the duties of mercie and almes-giuing Vers. 7. Vers. 8. Vers. 9. Vers. 10. Which must concurre with our fast Mat. 6. Act. 10.30.31 Mat. 5.7 Esay 58.9 Prou. 21.13 In alimentis pauperuÌ„ abrupti apparatus â—tipeÌ„dia largiatur August de temp Serm. 173. In Esay 58. Ser. de temp 64. De temp serm 65. De tempore serm â—57 In Leuit. lib. 10 in fine By purposing and promising amendement for the time to come Nehem. 9.38 Ierem. 14.12 Iohn 9.31 Teb 12.8 The sorts of the religious fast vz. priuat or publicke The priuat fast Psal. 35.13 Dan. 6.19 Ezech. 9.4 Neh. 1.4 Dan. 9. Mat. 6.16 17 18 Num. 30.14 The publicke fast Ier. 36.9 1 VVho are to appoint it Ioel. 2.15 16. Ier. 36.9 1. King 21.9 12. 2 Vpon what occasion As first for the obtaining of some publick blessing Act. 13.2 1. King 21.9.12 2 For remouing some publick euill whether some publicke sinne Esay 64.5 1. Cor. 11.31 1. Sam. 7.6 Nehem. 9.1 Or publicke iudgement that either threatened Ion. 3. Ier. 36.9 2. Chron. 20.3 Esth. 4.1.3 Am. 4.12 or inflicted As the sword Iudg. 20. Famine Ioel 1.14 2.12.15 Pestilence 1. Kin. 8.37 38. 2. Sam. 24. Num. 16.46 Apoc. 5.8 Psal. 14â— 2 Apoc. 8.3 Captiuitie Zac. 7.5 8.19 Ier. 52.4 Ier. 52.7 8. Ier. 52.12 2. Kin. 25.28 29 Zach. 8.19 3 VVho are to obserue the publicke fast Ioel 2.16 Ion. 3.5.7 Leuit. 23.29 4 How the publicke fast is to be obserued Viz. 1. as a Sabbath or day of rest Luk. 6.9 2 As a Sabbath of humiliation 3 To be sanctified both publickly Leuit. 23.27 Ioel. 2.15.16 By the ministers Acts 13.2 Nehem. 9.4 Nehem. 8.8 Ier. 36.6 7 9.10 By the people Leuit. 19.30 26.2 Mat. 18.20 Leu. 23.2.27 Heb. 10.25 Math. 18 19. Act. 1.14 4.24 8.6 Nehem. 8.6 And also priuatly Dan. 9.3 10.12 Neh. 13.16 A suruey of the popish fastâ— Luke 18.11 5.33 Math. 9.16 De temporâ— Serm. 56. De temporâ— Serm. 157. Psal. 104.15 Prou. 31.6.7 De bonès operib in particular lib. 2. ca. 2. Luke 5.37 Col. 2.16.21.23 1. Tim. 4.1.3.4 Le. 1.4 3.2 Rom. 12.1 Psal. 4.5 Psal. 51.19 Esay 56.7 1. Sam. 15.22 Hos. 14.3 Iohn 16.20 Act. 14.22 Luke 9.23 Heb. 12.6 8. Apoc. 3.19 1. Pet. 4.12 Heb. 12.8 Act. 9.4 Col. 1.24 2. Cor. 4.10 Luk. 13.1 Act. 28.4 Dan. 5.22 Luke 13.3 5. 1. Pet. 4.17 2. Sam. 12.14 1. Cor. 11.32 1. Pet. 4.17 18. Prou. 11.31 Iam. 5.13 Dan. 9.2 Esay 38.1.5 Ion. 3.4 5. Iam. 5.16 Deut. 29.29 2. Sam. 24. Mat. 26.39 2. Sam. 15.26 Luke 18.1 Ier. 5.3 Iob. 1.20 Psal. 6.6 Psal. 38.6 8. Ier. 2.30 Esay 22.12 13. Vers. 14. Ioel. 2.12.13 Rom. 8.26 Ioel 1.13.14 2.12 13 14 15. Ion. 3.7 Iam. 1.5.6 Iam. 5.15 Apoc. 8.3.4 1. Sam. 30.6 Ps. 3 4 5. 4.8 Rom. 8.28 Luke 18.1 2. Rom. 12.12 Col. 4.2 Iudith 8.10 Heb. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8 27. 1. Iohn 5.14 Rom. 8.26 27. Zac. 12.10 Ier. 2.13 â— Cor. 11.32 Esay 45.7 Am. 3.6 Esay 9.13 Iob. 1.15.17.21 Iam. 3.6 2. Sam. 16.10 Gen. 45.5.8 Psal. 18.2 Psal. 46.1 Hos. 6.1 Psal. 65.2 1. Sam. 6.9 Iob. 21.15 Luke 18.1 1. Thess. 5.17 Psal. 28.1 143. Lam. 2. â— â— Esay 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos. 5.14 15. 6.1 Psal. 107. Psal. 78.34 2. Chr. 33.12 â—3 Luke 15.21 August Luke 18.1 Iud. 10.10 13 16 Matt. 15.22 23 28. Psal. 35.13 1. Chro. 10.12 2. Sam. 3.35 Esay 22.12 Amos 6.6 Psal. 107.11.17.34 Esay 64.5 Psal. 39.11 Lam. 3.39 Amos 4.12 Luk. 13.5 Esay 9.13 Psal. 78.34 Ioel. 2.12 Hos. 6.1 Esay 65.24 Luk. 15.20 Deut 4.7 1. Iohn 5.14 Psal. 34.17 Psal. 34.19 Psal. 91.15 Exod. 22.27 1. Cor. 10 13. Num. 20.16 Iudg. 10.10 11. Iudg. 15.19 Psa. 116.1 2 3 4 Psal. 118.5 Psal. 34.4.6 Ion. 2. Esay 38.5 2. Chr. 33.12 13. Psal. 107.6.13 19 28. Prou. 15.8 29. Psal. 34.15 16. Iohn 9.31 Iam. 5.16 Psa. 34.17 Psal. 145.19 Psal. 91.14.15 Psal. 84.11 Iohn 15.7 Esay 66.2 Psal. 51.17 Mic. 3.4 Esay 1.15 Ezech. 8 18. Esay 59.1 Verse 9.11.12 Esay 1.15 Prou. 21.13 Prou. 28.9 Zach. 7.13 Ezech. 43.8 Esay 1.15 16 17. Verse 18. 1. Iohn 5.14 Esay 29.13 14. Psal. 17.1 Hos. 7.13 14. Psal. 78.36 37. Psal. 149.18 Psal. 25.1 Lam. 3.41 1. Sam. 1.15 Psal. 62.8 Apoc. 3.15 Iam. 5.16 Eccles. 35.17 Rom. 8.26 Ier. 2.26 â— Thes. 3.10 Rom. 15.30 Col. 4.12 Gen. 32.24.28 Hos. 12.3.4 Iam. 5.15 Math. 21.22 Mar. 11.24 Iam. 1.5 6 7. Heb. 11.6 Rom. 10.14 Iohn 16.23 Eph. 3.12 Math. 7.7 8. Iohn 16.23 Iam. 4.3 Gen. 28.20.21 22. 1 Sam 1.10 11. Psal. 66.13 14. Math. 7.11 Math. 7.11 Apoc. 14 13. Wisd. 4.11 1. Cor. 11.32 Vers. 30. 2. King 22.20 Esay 57.1 Luke 9.23 Lam. 3.27 Psal. 119 71. Ier. 2.30 Iam. 1.4 Iam. 1 2 3 4. Deut. 8.16 Gen. 42.21 Hos. 5.15 Luke 18.1 Esa 26.16 17 18 1. Peâ— 4.1 Heb. 5.8 Esay 9.13 Heb. 12.10 Heb. 12.11 Psal. 119.71 Psal. 94.12 Gal. 6.14 Rom. 5.3 Iâ—m 1.3 1 Apoc. 3.19 2 Heb. 12.10 3 Lam. 3.33 Heb. 12.9 2. Cor. 1.5 Rom. â— 28 Psal. 6.4.5 142.7 143.11 Mal. 2.2 1. Cor. 10 3â— Luke 2.20 Psal. 50 23. Psal. 50.14 15. Psal. 107. Heb 3.15 Hos. 14.3 Psal. 116.12 13 14 17 118 21. Luke 17 17. Psal. 50.14 Psal. 116.12.13 Mat. 12.36 Eph. 4.29 1. Cor. 15.33 Col. 4.6 Iohn 15.8 Math. 5.16 1. â—oâ— 2.12 Math. 6.9 Luke 1.73.74 Esay 9 13. 〈◊〉 4.12 Iohn 5.14
euerie day to performe mutuall beneuolence and not defraud one another vnlesse it be by consent for a time that they might giue themselues to fasting and prayer and again come together that Sathan tempt them not through their incontinencie And therefore we are not bound to joyne fasting with our ordinarie and daily prayers but when we haue just and speciall occasion to humble our selues in prayer after an extraordinary maner And our Sauiour Christ noteth that those which do fast do mourne and that the time of fasting is the time of mourning and that in the time of joy it is vnseasonable Now ordinarily the faithfull are to be joyfull and therefore they are not bound ordinarily to fast and in fasting to mourne but when they haue some extraordinarie cause of mourning for as a peece of new cloth put to an old garment maketh the rent worse so fasting vnseasonably imposed vpon men maketh them not better but worse Againe the time of the fast hath the nature of a Sabbath wherein we are to lay aside all worldly businesse and the works of our callings which ordinarily we are to follow Neither is it an ordinarie Sabbath but the extraordinarie Sabbath of humiliation wherein we are after a speciall maner to humble our soules and to giue our selues to prayer abstaining not onely from bodily labour and worldly affaires but also from our food and other delights of this life And to the sanctifying of this Sabbath we are bound when the Lord calleth vs to fasting and mourning by some special causes of mourning and humbling our selues which afterwards I shall touch whether they be priuat or publicke But especially we are then bound to obserue this fast when not onely the Lord by some publicke judgement or calamitie either threatned or inflicted doth call vs vnto fasting and mourning but also publicke authoritie hath blowne the trumpet and proclaimed a fast for to such a Sabbath of humiliation the equity of that law concerning the yearly Sabbath of humiliation is to be extended Leuit. 23 Euery person that humbleth not himselfe that day shall euen be cut off from his people 11. And this also I signified in the definition when I sayd that fasting is a solemne exercise of religion to be vndertaken of vs when we are to be humble suters vnto the Lord vpon some speciall and extraordinarie occasion for when I cal it a solemne exercise I do not meane that it is a common vsuall or ordinary exercise nor yet to be performed after a common or ordinarie maner but that as it is vndertaken vpon some speciall vrgent occasion so we ought to stir vp our selues in the obseruation thereof to an extraordinarie measure of humiliation to an extraordinarie feruencie in prayer to a solemne and extraordinarie testification and profession of our repentance And when as it is said in the definition that this exercise is to be vndertaken of vs when we are humble suters to the Lord vpon some speciall or extraordinarie occasion it is plainly signified that this exercise is not at set and ordinarie times to be performed but when it pleaseth God to giue just and necessarie occasion either by our wants or by his judgements of a more speciall and extraordinarie humbling of our selues in the exercise of prayer and profession of our repentance 12. The causes therefore and occasions whereupon this exercise is to bee vsed are these First when we are humble suters vnto the Lord for the obtaining of some speciall benefits especially when some matter of great importance is to be enterprisâ—ed For at such a time an extraordinarie feruency in prayer is required which may be holpen forward by fasting Nehemiah intending to moue Artasbaste for the repairing of Ierusalem first humbleth himselfe before God by fasting and prayer for good successe in that waightie businesse And so did Ezra in his voyage towards Ierusalem proclaime a fast Queene Esther before she durst presume contrarie to the law of the Persians to enter into the kings presence being not called to make sute vnto him for the preseruation of the Iewes against the wicked conspiracie of Haman she with her maids humbled themselues by fasting and prayer for three dayes and required the like fast to be obserued of Mordecay and the rest of the Iewes who were at Susban In like sort the ministerie of the word being a matter of great importance for it is the power of God to our saluation and though it be esteemed folly in the world yet by the foolishnesse of preaching God is pleased to saue those that beleeue therefore the Church of God hath thought it expedient before they haue ordained ministers or sent them forth to the worke of the ministerie to humble themselues before God by fasting and prayer as we may read in the Acts of the Apostles It is reported of Iohn the Euangelist that being intreated by the Churches to write the Gospell of our Sauiour whereby the heresies of Ebion and Cerinthus who denied the diuinitie of Christ might be refuted he made aunswere That hee would do it if first the whole Church would in his behalfe humble themselues before God in fasting and prayer 13. But as fasting is sometimes to be joyned with precation or prayer for some speciall good so more commonly it is joyned with deprecation of euill whether it be the euill of sinne or the euill of affliction For when as men do apprehend thewrath of God for sinne whether it be in the act of their conuersion or otherwise finding themselues or their countrey guiltie of some more grieuous sin it is necessarie that they should humble themselues before God after a more speciall maner And for the better humbling of themselues in prayer and testifying of their repentance to entertaine this Christian exercise of fasting Paul in the first act of his conuersion fasted and prayed three dayes together when as the people of Israell returned to the Lord their God from idolatrie and lamented their former sinnes they being assembled at the commaundement of Samuell do testifie their humiliation and repentance by a solemne fast wherein they drew as it were buckets of water from the fountaine of their hearts poured the same before the Lord saying We haue sinned against the Lord. Ezra when he vnderstood how the people of Israell had joyned in mariage with the heathen people contrarie to the law of God he prayed and fasted greatly mourning for the trasgression of the people And afterwards the people themselues were assembled with fasting with sackcloth and earth vpon them and hauing separated themselues from the strange wiues with whom they had beene mingled they confessed their sinnes and the iniquities of their fathers 14. But when as our sinne hath not only deserued the anger of God but also hath prouoked him either to threaten his judgements and as it were to lift vp his hand to
Dauids fast for Abner that hee refused to eat any meat while it was yet day but swore saying So doe God to me and more also if I tast bread or ought else till the Sunne be downe In like sort not onely the Iews but also the auncient Christians vsed to fast vntill the Sunne were set Howbeit in processe of time they began especially in the Church of Rome to dissolue their fasts at the ninth houre which is three a clocke afternoone which now they haue brought to the sixt houre and for the most part on their fasting dayes goe to supper before noone But the shortest time that is mentioned in the Scripture of a fast is vntill the euening to which custome their practise is most conformable who fast all day vntill the ordinarie time of supper This as I said is the vsuall time But the children of God when they haue beene pressed with more vrgent occasion haue sometimes continued this exercise for more dayes together As Esther and the Iewes for three dayes Esth. 4 and likewise Paule Act. 9. The men of Iabesh Gilead when they mourned for the death of Saule and his sonnes fasted seuen dayes 1. Sam. 31. Daniell one and twentie dayes 26. As for the fortie dayes fast which Moses Elias and our Sauiour Christ did fast it was miraculous and therefore not to be imitated Neither did they fast fortie dayes together either to subdue their flesh or to humble their soules But Moses being the publisher of the law Elias the restorer of religion our Sauiour Christ the author of the Gospell the Lord would by this miraculous fast so countenance their doctrine as that in respect therof they might seeme not men arising from the earth or authorised by men but the two former as Angels the third as the sonne of God sent from heauen for their abstinence for the time was angelicall And we might as well take vpon vs to imitate the Angels not taking of food which they doe not need as the fast of Christ and of the other two who were by the power of God aboue the strength of nature so sustained as that during their fortie dayes they no more needed food than angels doe Neither did our Sauiour Christ or either of the other fast fortie dayes euery yeare but once onely in all his life Wherefore vnlesse we haue the like cause of fasting and the like power to support vs as indeed none haue it is but a vaine thing to goe about to imitat their fast Now when the fast is continued for more dayes together it is not vnmeet that as in the meane time we are to take but one meale euery day in the euening so also that we should at those times content our selues with a spare diet in respect of the quantitie and meane in respect of the qualitie whether it bee fish or flesh or neither according to the example of Daniel But when our fast is once dissolued whether it bee at the end of one day or of more we may freely vse our ordinary diet obseruing alwayes the rules of temperance and sobriety And it fitteth best the faith of Gods children when they haue humbled themselues before God and poured forth their suit into his bosome to cheere vp themselues in this persuasion That they hauing cōmended and committed their cause to God he will dispose of it and them as shall be most for his glory and their good To this purpose consider the examples of Anna 1. Sam. 1 who after she had fasted and poured forth her soule before the Lord she went her way and did eat and looked no more sad Of Dauid euen then when the Lord did seeme to haue denied his perticuler request 2. Sam. 2. He arose from the earth and washed and annointed himselfe and chaunged his apparell and came into the house of the Lord and worshipped and afterward came to his owne house and bad that they should set bread before him and he did eat And thus much may suffice to haue spoken of the outward fast 27 Now for as much as the kingdome of God standeth not in meat and drinke nor in the abstinence therefrom and seeing bodily exercise profiteth little but piety which consisteth in duties of religion sincerely performed hath the promises both of this life and of that which is to come therefore all this outward abstinence is nothing worth vnlesse it be ioyned with the inward fast and spirituall exercise of religion and bee referred thereunto as to the end thereof For if men rest in the outward fast as though that in it selfe were acceptable vnto God they fast no better than the beasts of Niniuie fasted They fast not vnto God for God is a spirit and they that will worship him must worship him in spirit and truth Wherefore as Zacharie sayth to the Iewes who resting in the outward fast imagined that they pleased God therby When you fasted and mourned in the fift and seuenth moneth these seuentie yeares did you in fasting fast to me to me sayth the Lord Likewise Esay 58 when as the Lord respected not the fast of the Iewes whereby they looked to win his fauour as appeareth by their question vers 3. Wherefore haue we fasted and thou respectest it not we haue afflicted our soules and thou regardest it not He rendreth this reason Because neglecting the inward exercise they rested in the outward Is it such a fast that I haue chosen that a man should for a day afflict his soule namely by outward fasting and hang downe his head like a bull-rush and lie downe in sackeloth and ashes wilt thou call this a fasting or an acceptable day to the Lord But if men shall not onely rest in the outward fast as if that in it selfe were an acceptable worship of God but shall also obserue it with an opinion of satisfaction and merit persuading themselues that by their fast they satisfie for their sinnes and merit euerlasting life then is it much more abhominable in the sight of God as being derogatorie to the onely both satisfactorie sufferings and meritorious obedience of Christ our Sauiour And such seemeth to haue beene the fast of the Pharisie who for all his fasting twice a weeke and his other merits which hee alledgeth went home vnjustified And such is the fast of the Papists at this day who not onely rest in their outward fast which notwithstanding in many respects is but a mockefast but also ascribe satisfaction and merit thereunto 28. What then is the spirituall exercise and the inward fast whereunto the outward abstinence must be referred It is an humbling of our soules in a solemne exercise of prayer joyned with repentance for the obtaining of our speciall suit holpen forward and testified by the outward fast as Ezra speaketh chap. 8. I proclaimed a fast that we might humble our selues before our God and seeke of him a right way
proud And as the blessed virgin saith He filleth the hungrie with good things but the rich he sendeth emptie away 41. Another notable meanes to confirme our faith in the assurance of obtaining our sute is to forsake our sins which make a separation betweene God and vs and to promise amendment for the time to come which also is testified by our fast For it is not sufficient to confesse our sinnes if we would find mercie with God but also we must forsake them And if we desire to be deliuered from the euill which doth afflict vs and to obtaine the contrarie blessing which doth affect vs then it behooueth vs to forsake our sinne which is the cause of the affliction and also an obstacle and as it were a partition wall betwixt God and vs to keepe his blessings from vs. Wouldest thou then haue thine affliction remooued remooue the cause which is thy sinne And if thou wouldest haue God to repent him of the euill of affliction which he hath either threatned or inflicted then must thou also repent of the euill of sinne which hath merited the affliction Now if we shall truly repent of our sinnes and vnsainedly purpose amendment of life for the time to come then may we persuade our selues that our preseruation and deliuerance shall be joyned with Gods glorie consequently may be emboldned with better assurāce of faith to desire the Lord to preserue deliuer vs euen for his own glory for his names sake But here as we desire any sound cōfort so must we deale soundly with the Lord and not as the common practise of the most in the time of affliction to promise greatmatters vnto the Lord which they haue no true purpose to performe for this is to flie vnto God and to go about to deceiue him with our lippes 42. And hereby appeareth the great necessitie of joyning the practise of repentance with the exercise of prayer in our fast And therefore fasting as it was ordained to be an helpe vnto our prayer so also to bee both a testimonie furtherance of our repentance as I haue shewed Now our repentance standeth in two things in the eschewing of euill and doing of good As touching the former abstinence from euill and ceassing from sin is signified in our fast by abstinence form food and delights and by cessing from our labors For therefore the Lord doth the rather require in our fasts the abstaining and ceassing from things in themselues lawfull that thereby we might be admonished much more to abstaine from that which is vnlawful In which respect Basil calleth fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a medicine to take away sinne And Augustine this is sayth he the profit of fasting that whiles we fast from lawfull things wee are admonished more and more to forbeare vnlawfull things If therefore wee auoid things which sometimes are lawfull let vs chiefely auoid sinnes which are neuer lawfull if we fast from meats much more let vs fast from sinnes Quid prodest vacuare corpus ab escis animam replere peccatis What auaileth it to keepe the body emptie from meats and to fill the soule with sinne For abstinence from things lawfull if it be not joyned with abstinence from things vnlawfull that is to say if our fasting from food and other delights be not joyned with fasting from sinne it is odious and abhominable in the sight of God A day of rest and not resting from sinne the Lord cannot endure together It is not the emptinesse of the bellie or cleannesse of the teeth but the puritie of the foule and cleanenesse of the heart nor the outward rest from labour but the spirituall rest from sinne that is acceptable vnto God without which the outward fast as it causeth vs to smell worse to men according to the prouerbiall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so maketh it vs to stinke before God 43. It is well said of the heathen man that we ought to fast from sinne For as Basill truly sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true fasting is abandoning of euill And to the like purpose others of the fathers Chrysostome True fasting sayth he is abstinence from euill and againe the commendation of a fast is not abstaining from meat but auoiding of sinne Augustine The fasts of Christians are rather spiritually to be obserued than carnally Wherfore let vs principally fast from sinne For what a thing is this that any deceiuer should abstaine from meats which God hath created and should grow fat with sinne principally therefore let our mind fast from euill for seeing fasting is the humbling of the soule what a thing is that to be humbled and abated in food and increased in sinne And likewise Cyrill Wilt thou haue mee shew thee what manner of fast thou must obserue fast from all sinne take no food of mallice receiue no dainties of pleasure inflame not thy selfe with the wine of lust fast from bad practises abstaine from euill speeches containe thy selfe from wicked thoughts such a fast pleaseth God But these testimonies of men were of little weight if the Lord himselfe did not auouch the same truth See therefore Esay 58. and Zach. 7. where the Lord rejecteth the fasts of the Iewes because whiles they fasted and forbare their food they did not forbeare their sinnes We must therefore remember when we obserue a fast and consecrate a Sabbath of humiliation vnto the Lord that we turne away our foot that is our affections from doing our owne will therein neither must we follow our owne waies nor seeke our owne delights nor speake a vaine word 44. And as we are to abstaine from all sinne in generall so especially from those wherein we haue chiefly offended and haue thereby prouoked the Lord either to shake his rod at vs or else to correct vs therewith For they being the cause of the judgement must be remoued away if we would haue the judgement it selfe remoued And therefore the Niniuits when they proclaimed a fast gaue in charge that euery one should turne from his euill way and from that violence for that was the crying sinne of the Niniuits which was in their hand And when God saw their workes that they turned from their euill waies he also repented of the euill that he had said that he would doe vnto them that is to say he did it not And we must so abstaine from our sinnes as that we may not seeme to haue laid them aside for a day or two but to haue cast them off for euer For that is not the fast which the Lord hath chosen that a man should afflict his soule for a day and hang downe his head like a bullrush For as the sonne of Syrach sayth He that washeth himselfe because of a dead bodie and toucheth it againe what auaileth his washing so it is with a man
others as wiues children and seruants may not take vpon them to obserue a fast on a working day without the leaue and liking of their gouernours 49. The publicke fast is that which being vpon publicke cause by publicke authoritie proclaimed before the Lord is both publickly and priuatly to be sanctified of all as a Sabbath of humiliation vnto the Lord. In which definition there are foure things to bee obserued first who are to appoint the publicke fast secondly vpon what cause thirdly who are to obserue it fourthly how As touching the first The appointment of publicke fasts appertaineth to those who haue publicke authoritie to call the people together to the publicke worship of God and to cause them to cease from their bodily labors and worldly affairs as appeareth in the examples of publicke fasts recorded in the word of God as 2. Chron. 20.3 Ion. 3.7 1. Sam. 7.5 Ezr. 8.21 Ioel 1.14 And this they are to doe by proclaiming of the fast that is both by giuing publicke notice of it and also by charging all men to assemble themselues at the time appointed to obserue it according to the direction of the holy ghost by the Prophet Ioel Blow the trumpet in Sion sanctifie a fast that is by your proclamation which is meant by sounding the trumpet appoint a fast to be sanctified proclaime a day of rest or Sabbath of humiliation assemble the people c. And here we are to obserue that which is further added out of Ierem. 36. that this fast is to be proclaimed before the Lord that both they which haue authoritie doe proclaime it not in any wicked or worldly respect but in vprightnesse of heart as before the Lord and also that those who are to obserue it assemble themselues as before the Lord to sanctifie a fast vnto him 50. The next thing to be considered is the cause whereupon the fast is to be proclaimed that when there is just cause those which are in authority may take knowledge of their dutie in this behalfe And that is as I haue generally noted before when we haue some important and vrgent occasion to become humble and earnest suters vnto the Lord either for the obtaining of some speciall and publicke blessing or for the remoouing of some publicke euill and this either for our selues or for other churches of Christ. As for example when some publike matter of great importance is to be attempted then as we haue extraordinarie occasion to craue the blessing of God vpon vs so also we haue just cause to fast Consider to this purpose the examples of Ezra chap. 8. and of the faithfull in the primitiue Church Act. 13. and 14. both which being to craue the blessing of God the former vpon their voyage towards Ierusalem after their captiuitie the latter vpon the ministerie of his seruants whom they either ordained or sent forth to the worke of their ministerie commended their sute vnto the Lord by publicke fasting and prayer Which examples may be a sufficient direction for appointing publicke fasts vpon occasions of no lesse importance In the hystorie of the Kings it appeareth to haue beene the custome of the Israelits though that practise was monstrously abused by Iezabell that publicke matters of importance should bee enterprised with a fast 91. As touching publicke euils they be either publicke sinnes or publicke judgements of God for sinne For if the people of God haue committed some common or publicke sinne and thereby haue prouoked the Lord to wrath and indignation as indeed when we sinne he is angry then it behoueth them to judge themselues if they would not bee judged of the Lord and by humbling themselues before the Lord in fasting and prayer to appease his anger and to preuent his judgements The people of Israel when many of them had sinned by idolatrie and by reason of their sinne stood in feare of the Philistims the Prophet Samuell assembleth them together to Mizpeh where they solemnized a fast and pouring forth water before the Lord acknowledged and bewayled their sinne Likewise when many of the Iewes who were returned from captiuitie had mingled themselues in mariage with the heathen people of the land contrary to the commaundement of God they humbled themselues before the Lord in a publicke and solemne fast If wee therefore would auoid the judgements of God as they did wee must follow the example of their repentance when we haue not beene behind them in sinne But if it please the Lord to manifest his wrath either by threatening his judgements or by inflicting them then doth the Lord as it were call vs to this exercise Now the Lord threateneth his judgements first by his Prophets and ministers as by Ionas against the Niniuits whereupon they fasted secondly by some manifest tokens of his wrath as by earthquakes and other prodigious signes whereby the auncient Romans being also Gentiles haue beene mooued to proclaime publicke fasts thirdly by giuing vs notice of some imminent danger as when we heare of an open inuasion intended by forraine enemies which consideration mooued Iosaphat to proclaime a fast or vnderstand of some more secret plot or conspiracie against the Church the prince or state such as was the conspiracie of Haman against the people of the Iewes for the disappointing whereof the Iewes did fast If therfore the Lord do in like sort threaten vs as it were shake his rod ouer vs we must prepare our selues to meet our God and to turne vnto him by repentance with fasting and prayer 52. And if judgements threatened should mooue vs to fast how much more are wee bound to humble our selues vnder the mightie hand of God when it is vpon vs scourging and afflicting vs for our sinnes As for example when the Lord sendeth any of the publicke messengers of his wrath as the sword famine pestilence captiuitie The ten tribes after two discomfitures receiued at the hands of the Benjamits wherein fortie thousand of them were slaine humbled themselues before the Lord by fasting and prayer The Prophet Ioel when the Lord sent a grieuous famine vpon the land earnestly exhorted the Iewes in the name of the Lord to turne vnto him with all their heart with fasting with weeping and mourning c. Likewise for the time of pestilence as well as of famine Salomon giueth direction that men should humble themselues before the Lord. Which course his father Dauid had taken when the Lord sent the pestilence amōg the people of Israel which judgement was occasioned by his numbering of them but caused by their owne sins Moses also when the plague was begun among the people of Israel for their murmuring he commaundeth Aaron to take his Censer and putting therein incense to go among the people and to make an attonement for them which Aaron hauing done and standing betwixt the dead and them that were aliue the
plague ceased Which doth teach vs that the meanes to pacifie the wrath of God and to remooue the plague is to offer vp our heartie prayers vnto the Lord signified by incense in the name and mediation of Christ our high priest who standing before the altar with his golden Censer perfumeth the prayers of the faithfull with the odours of his owne sacrifice and maketh them acceptable vnto God And for the better humbling of our selues in prayer and testifying of our repentance it is very needfull that as in all other publick calamities so in this of the pestilence we vndertake this exercise of fasting Onely this we are to be admonished of That in places of infection the vtter abstinence from food is not so precisely to be vrged but that the people may yea ought to take something before they come abroad as a preseruatiue against infection 53. Lastly for the time of captiuitie we haue the example of the Iewes who during their captiuitie in Babylon obserued foure fasts in the yeare the first in the tenth moneth because on the tenth day of that moneth Nabuchadnezar with his armies began to besiege Ierusalem the second in the fourth moneth because on the ninth day of that moneth king Zedekiah and the men of warre flying out of the citie of Ierusalem were taken by the Chaldeans the third in the fift moneth because on the tenth day of that moneth the temple was ouerthrown and the citie sacked the fourth in the seuenth moneth because therein Gedaliah together with the Iewes and Chaldeans who were at Mispeh were slaine whereupon the rest of the Iewes who were left flying into Aegypt for feare of the Chaldees there was an vtter desolation in the land These fasts they took vpon them to obserue during their captiuitie that therein they calling to mind the former judgements of God as it were in foure degrees for their sinnes they might the better be humbled to implore the mercie of God for the time to come But when as these fasts by long custome grew ordinarie and many of the Iewes obserued them for custome rather than conscience insomuch that they thought this custome was to be obserued after their deliuerance frō captiuitie the cause of their mourning and consequently of their fasting being taken away and accordingly mooued that question Zach. 7 the Lord as he reprooueth their former hypocrisie in resting in the outward fast without repentance so he promiseth them for the time to come that if they would truly repent and walke in the obedience of his wayes their daies of fasting and mourning should be turned into daies of feasting and joy 54. From whence we are to obserue that if we according to the examples of the faithfull in the scriptures shall in the time of our distresse turne vnto the Lord with all our hearts and with fasting and prayer humble our selues before him the Lord will take away the cause of our mourning and turne our fasts into feasts The which I speake not as though this exercise had been altogether neglected among vs For to Gods glorie and to the stopping of our aduersaries mouths the Papists who know not what the true exercise of fasting meaneth it is to be acknowledged that howsoeuer we haue not beene so frequent in this exercise as were to be wished yet notwithstanding vpon diuerse publick occasions there haue beene publick fasts obserued and solemnized among vs with good and happie successe As for example in the time of the great plague Anno 1563 after the great earthquake Anno 1579 after intelligence had of the Spanish inuasion Anno 1588 in the time of the famine Anno 1596 and 1597 and now of late in this time of the pestilence Anno 1603. Besides the priuat and secret fasting of the faithfull as it hath pleased God to mooue them either by priuat or publicke occasions 55. The third thing to be obserued are the persons who when a publicke fast is proclaimed are to obserue it The Prophet Ioel besides those of yeares appointeth that the children euen those that sucke the breasts should be assembled to the fast And the Niniuits proclamation for obseruing the fast was extended not onely to all men women and children but also to their cattell The reason whereof was twofold first that the pitifull sight and lamentable crie of the children and cattell might encrease their sorrow and secondly that they might be brought to a deeper sight and more serious acknowledgement of the heinousnesse of their sinne which had pulled vpon them such an vniuersall judgement of God as should not onely afflict themselues but also extend to the very infants yea and to the bruit beasts But this practise is to bee reckoned among the ceremonies which in those times were vsed to augment their sorrow and increase the sence of their sinne and is no more to be imitated of vs than their sitting in the ashes the renting of their cloths their girding of themselues with sackcloth their putting of earth vpon their heads and such like among vs the Lord requireth no more to obserue the outward fast than such as by reason of their vnderstanding and discretion may the better be fitted thereby to humble themselues before him in this solemne exercise of prayer and repentance For the outward fast obserued as it is ordinarily among the Papists without any exercise of religion concurring therewith is nothing worth But to all those that are come to yeares of discretion and are exempted by some present necessitie is the equitie of that law to be extended Leui. 23. Euerie person that humbleth not himselfe on the Sabbath of humiliation shall euen be cut off from his people 56. There remaineth the fourth and last thing viz. how the publicke fast is to be obserued And this also I signified in the definition when I sayd it is to be sanctified both publickly and priuatly as a Sabbath of humiliation Where three things are to bee noted for first when as I say it is to be obserued as a Sabbath which before hath bene proued we are to vnderstand that therein a double rest is required the one outward from bodily labours and worldly businesse the other inward from sinne And contrariwise that the profanation of this Sabbath is condemned whether it be by neglecting the outward rest and imploying the time in bodily labours and worldly affaires or else by abusing our rest either to idlenesse or to vanitie or to sinne To idlenesse when men resting in the outward rest imagining that nothing else is required at their hands do nothing and by doing nothing they do euill as appeareth by the disjunction included in that question of our Sauiour Christ Luke 6 Is it lawfull on the Sabbath dayes to do good or to do euill Whereby our Sauiour plainly signifieth that if we do not good on the Sabbath day we do euill To vanitie when as men giue themselues to sports and