The Christian Exercise of Fasting, Question 3

The Christian Exercise of Fasting · Question 3

p. 17The third Queſtion. VVhat moued the faithfull, (whoſe practiſe is commended by Gods ſpirit for inſtruction and imitation) in elder ages, to exerciſe priuat faſtings, and whether we may not, and muſt not doe the like, in the like occaſions.

NOw let vsus proceed to teach the ignorant, the manner how, and the time when, and vponupon what occaſion they muſt exerciſe themſelues in this religious abſtinence: and firſt here Iiudge this to be a firme demonſtration, for inſtruction.

The ſame motiues, arguments and occaſions which moued the faithfull in elder ages to humble themſelues in priuat or publike faſting, ought to moue vsus: Theſe motiues and occaſions following, moued them: therefore they may and muſt moue vsus: This reaſon I ground vponupon this and the like places of ſcripture: Hebr. 6.11.12. And we deſire eueryevery one of you, &c. That ye be not ſlothfull, but followers of them, which through faith and patience inherit the promiſes.

Secondly, here remember that whereſoeuer in the ſcripture Gods ſpirit ſpeaketh of ſackcloth, duſt and aſhes, rending of their clothes, humbling of their ſoules, the learned p. 18are of iudgement, that the religious abſtinence is there vnderſtoode, for theſe were ſpeciall adiuncts and ſignes of this exerciſe, as may appeare if you confer theſe ſcriptures, Eſay 22.12.13.14. 2. Sam. 12.19. 1. Sam. 4.12. Ier. 6.26.25.34. with theſe places, Daniel 9.2.3.4.5. Ionas 3.6.7. 2. Sam. 12.16. Heſter 4.3. Ioſh. 7.6.7.

1. Motiue and occaſion of faſting, ſorrowing for the dead.The firſt moſt auncient preſident for inſtruction and imitation in this exerciſe of priuat faſting, ſhall be Iaacob: of him it is ſaid, that when hee ſorrowed for Ioſeph, Gen. 37.34. Hee rent his clothes, and put on ſackcloth about his loynes, and ſorrowed for his ſonne a long ſeaſon: Where we ſee olde Iaacob gaue himſelfe to faſting, weeping and mourning for young Ioſeph, and would not bee comforted: and this did he not ſo much to vexe himſelfe in impatiencie, as to ſtir vp himſelfe to prayers for himſelfe & the reſt of his children & family, & gaue himſelf more ſeriouſly to holy meditations concerning death, the reſurrectiō, & the laſt iudgement. But leaſt any here doubt of this cuſtome of faſting, whē they ſorrowed for the dead, becauſe here is no mention of it in expreſſe words, looke vponupon the practiſe of the ages following; & we ſhal ſee this was vſed when they lamēted for the dead, as for Sauls death, the inhabitants of Iabeſh Gilead, mourned and fasted 7. dayes: 1. Samuel 31.13. The like doth Dauid for Abner after his death, 2. Samu. 3.35. And againe, Dauid and his men, for Saul and Ionathan, and for the Lordes people. Then Dauid tooke holde on his clothes and rent them, and likewiſe all the men that were with him, and they mourned and wept, and fasted vntill euen, for Saul and for Ionathan his ſonne, and for the people of the Lord, and for the houſe of Iſrael, becauſe they were ſlayne with the ſworde, 2. Sam. 1.14.12. Shall olde Iaacob ſo faſt and mourne for young Ioſeph, the Gileadites for Saul the tyrant, and Dauid for proud Abner? And ſhall not we alſo humble our ſelues in faſting and prayer, for the loſſe of Gods Church, in the death of religious and wiſe gouernours, of noble Ionathans, p. 19reuerend Samuels, &c.1. Sam. 25.1.1 Sam 25:1 That the Lord may graunt a good ſupplie?This laſt December hauehave dyed within 14. dayes, three moſt worthie men, the firſt for magiſtracie, the ſecond for the miniſtrie, the third for the warres, and defence of the lād, which hauehave done great ſeruice in their time, the good E. of H. Mr. W. Wh. Sr. R. W. Aretius. loc. com. 129. and for many thouſands of the Lords people which hauehave periſhed at home by famine and peſtilence, and in the warres by the ſword of the enemie in all reformed Churches round about vsus? Many moſt worthie men are fallen a ſleepe and taken from vsus, and few hauehave lamented, and ſorrowed in the hearts. So that the Prophets complaint is true: The righteous periſh and no man conſidereth it in his heart, and mercifull men are taken away, and no man vnderstandeth, that the righteous is taken away from the euill to come, Eſa. 57.1.

This faſting is turned in theſe dayes into a feaſting vponupon what occaſion or colour of reaſon I know not. I finde that the heathen had their conciones funebres, funerall declamatiōs to praiſe their dead, and epulum publicum, their common banquet when the funerall was ended. Thus was their mourning ſodainely changed into mirth, that all ſorrowes for the dead, and remembrance of death, a meditation moſt needefull, might the ſooner be forgotten: this abuſe we finde alſo in Chriſts time.

Thus the fathers gaue themſelues to faſting, prayer, and meditations concerning death and Gods iudgement, &c. when they ſorrowed for the dead. But we neuer yet reade that they prayed for ſoules departed.

The ſame reaſons & occaſiōs which moued the religious fathers to a priuat and publike fasting, may & muſt moue us: But they fasted when they ſorrowed for their dead. Therefore ſo may and must we doe in like manner.

Secondly, I finde that in the conuerſion of ſinners,The ſecond cauſe of priuat faſting, to humble our ſelues for the increaſe of repentance, &c. Exam. Con. Tri. par. 4. and when the faithfull would humble themſelues for the renuing of their repentance, they exerciſed themſelues in priuate faſting: for it is true that Chemnitius ſaith: Faſting is not only teſtimonium poenitentiae, a teſtification of our repentance, it is alſo irritamentū ad poenitentiā, a meanes to ſtirre vsus vp vntounto repentance. The ceremonies of duſt and aſhes are paſt, Chriſt biddeth vsus annoynt and waſh p. 20ourſelues: but faſting is not yet abrogated in our humiliation. Rending of the clothes that is paſt, but rending of the heart that continues ſtill. For the firſt then, note the words of Chriſt, Matth. 11.21. Woe be to thee Chorazin, woe bee to thee Bethſaida: for if the great workes which were done in you, had been done in Tyre and Sydon, they had repented long agone in ſackcloth and aſhes. For poore ſinners in their firſt conuerſion vntounto God, are often ſo aſtoniſhed and caſt downe, that little ioye hauehave they to taſte any foode, and it ſhall be good for them not to doe it, as conſtrained, but the more to humble themſelues, and the more penitently, and effectually to pray and to cry for grace. Of Paul it is ſayd in his firſt conuerſion, that hee was ſo caſt downe, that being at Damaſcus three dayes without ſight, all that time he neither did eate nor drinke, Act. 9.9. Faſt therefore and weepe all ye ſinners, for the great contempt of Gods couenant,Honor ieiunij, &c This is the commendatiō of faſting (ſaith Chry.) not abſtinence from meates, but to auoyde ſinne. for the prophaning of his name and Sabboths, &c. Rend your hearts, for except you repentye cannot be ſaued, Luk. 13.3.5. In elder ages (ſayth Iuſtin, Apolog. 2.) Docentur ante omnia: Sinners are firſt taught, in prayer and faſting to crye for the pardon of their ſinnes, and we pray with them. Secondly, the faithfull renuing more ſeriouſly their repentance for generall or ſpeciall ſinnes, they humbled themſelues alwaies in priuate faſting, as appeares by many examples: one for all ſhall bee Iob, whoſe words are theſe, (chap. 42. after humble acknowledgement of his ſinnes) I hauehave heard of thee by the hearing of the eare, Remember the firſt rule.but now mine eye ſeeth thee. Verſ. 5. He ſayth, Therfore I abhorre my ſelfe, and repent in duſt and aſhes. In his confeſſion he ſayth, verſ. 3. I hauehave ſpoken that J vnderſtood not, & which I knew not. As if he ſayd, I acknowledge my frenſie and madnes, chap. 3. in curſing the day of my birth, but (ſuch were my torments) I ſpake vnaduiſedly with my lippes, I hauehave ſpoken I wot not well what: and becauſe they hauehave accuſed me vniuſtly of hypocriſie, I hauehave too much iuſtified p. 21mine owne ſelfe, and therefore I abhorre my ſelfe,Chap. 3. I deteſt as all my ſinnes in generall, ſo the ſpeciall ſinnes I hauehave committed vnderunder this croſſe,Iob. 13.15.Job 13:15 and I doe humbly repent in faſting, weeping & mourning, truſting that thou wilt receiue me to grace in my redeemer, chap. 19.25. Ieſus Chriſt. Fewe were Iobs ſinnes in compariſon of our daily and moſt dangerous downfalles:Chap. 1.5. Chap. 3.25. for he gaue himſelfe no reſt, peace or quietnes, watching ouer himſelfe and his familie, ſo carefull was he to pleaſe God. If Iob therefore for thoſe few ſinnes committed, in great agonies and paſſions of bodie and ſoule doth ſo abhorre himſelfe, and caſt himſelfe downe in faſting and mourning, at Gods feete, accounting himſelfe but duſt and aſhes: what muſt wee doe for our negligences and ignorances, for our continuall ſinnes, generall and ſpeciall, knowne and vnknowne? but euer deſire to ſee and know our ſinnes, that we may the ſooner abhorre our ſinnes and our ſelues for our ſinnes, that wee may cite our ſelues, accuſe, conuince, and condemne our ſelues, and pronounce ſentence againſt our ſelues: ſo iudging our ſelues we ſhall not be iudged, 1. Cor. 11.29.30.31. So abhorring our ſelues for our ſinnes, wee ſhall bee beloued and bleſſed of God in his Chriſt. Learne therefore of Iob how to confeſſe thy ſinnes, and to abhorre thy ſelfe in vnfained repentance: no knowledge of God, no knowledge of ſinne: no ſight of ſinne, no ſorrow for ſinne: no ſorrow for ſinne, no confeſſion of ſinne: no confeſſion of ſinne, no deſire of grace: no deſire of grace, no pardon can bee graunted: no pardon graunted, the ſeale is denied. Therefore deſire to ſee thy ſinnes, and ſo to abhorre thy ſelfe, &c. This example neerely concerneth ſuch as in any extremities, ſpecially in grieuous diſeaſes and maludies of bodie, as the peſtilence, or peſtilentiall feuers, conuulſions, and the like: or in troubles of minde whatſoeuer, hauehave ſpoken idly, furiouſly, and impiouſly of God in any manner, let them here learne of Iob, when GOD ſhall reſtore them to health p. 22againe, how to abhorre themſelues and their ſinnes, in faſting and mourning: So caſt downe thy ſelfe, and be well aſſured God ſhall aduance thee. Quo frequentior eſt lucta, &c. The more wraſtlings we hauehave with Sathan, with our owne corruptions, and with temptations, hoc frequē tior eſſe debet abstinētia, the oftner muſt we vſe this holy abſtinence. Bulling. Matth. 6. Requiritur a itiunantibus mortificatio carnis ſine qua impium eſt ieiunium: Mortification of the fleſh muſt be one end of our faſting, otherwiſe our faſt is an vngodly faſt. Gualt. in Eſai. hom. 164. And for this cauſe faſted Dauid often and the Prophets, Pſal. 109.24.69.11. and the Apoſtles, 2. Cor. 6.6. Cornelius, Act. 10. I conclude therefore:

The ſame reaſons and occaſions which moued the religious fathers to exerciſe themſelues in priuat or publique faſt, may and muſt moue vsus to faſt alſo. But they faſted for testification and increaſe of vnfained repentance. Therefore ſo may and muſt we doe in like manner.

A third cauſe of priuat faſting, the cure and comfort of the ſicke.Thirdly, I finde that the holy ſeruants of God, as when they would be the more humble and deuout in prayer for themſelues, to preuent or remoue any calamities, they gaue themſelues to faſting: ſo alſo when their brethren were in like dangers, they prepared themſelues to cry vntounto God for them, in a religious abſtinence. The holy man of God Dauid faſted for his enemies when they were ſicke, and prayed right humbly that God would giuegive them repentance vntounto life,2. Tim. 2.25.26.2 Tim 2:252 Tim 2:26 Pſal. 35.13. how much more then did hee performe this duetie for his good brethren in the like occaſion? For we be commanded of God to cheriſh this Chriſtian ſympathie in our hearts. Rom. 12.15.16. Weepe with thē that weep, be of like affectiō one towards another. And the ſicke wee bee commanded to hauehave in ſpeciall regard, and to conſider of them as if wee were in their caſe, for the time preſent. Iames 5. Pſalm. 41.1.2.3. Bleſſed is he that iudgeth wiſely of the poore, The viſitation of the ſicke.&c. The Lord will ſtrengthen him vponupon the bed of his ſorrowe, thou haſt turned all p. 23his bed in his ſicknes. For this cauſe againe we hauehave a notable example of ancient record in Gods booke, in Iobs friends: of whom it is written. Firſt, that they agreed together as good friends and louing brethren, to come to lament with Iob, and to comfort him, chap. 2. verſ. 11. Secondly, when they came to that place, whether becauſe of ſmell, or infection, or both, it is vncertaine, ſtanding a farre off, they lift vp their voyces and wept, verſ. 12. Thirdly, they humbled themſelues before God in faſting and prayer for him ſeauen daies and nights, verſ. 13. In this example we may note what wee are bound to doe in the viſitation of the ſicke, and in comforting our brethren in their afflictions. Firſt then conſider of their louelove, this was great, that being ſuch great mē for learning & wealth,The louelove of Iobs friends. yet they come to cōfort a man in miſerie. This dutie the Lord commandeth, Iames 5. that we performe to all men: Is any ſicke? and God promiſeth his merciemercy and fauour to ſuch, Pſal. 41. Great muſt bee our louelove to all men, but our bowels muſt bee full of brotherly affection to the Saints,foreign. 2. Pet. 1.7. Secondly, conſider their agreementt in faith and louelove, and good affection, verſ. 12. to performe this duetie. This alſo is required in ſuch as will receiue a bleſſing by faſting, prayer, and conference with the ſicke. It is euer to bee wiſhed that the faithfull, Be like minded one towards another, according to Chriſt Jeſus, that with one mind and one mouth they may praiſe God, euen the father of our Lord Ieſus Chriſt, Rom. 15.5.6. For the Lords promiſe is ſure and certaine to ſuch well agreeing brethren. If two of you ſhall agree on earth vponupon any thing, whatſoeuer they ſhal deſire, it ſhall be giuen you of my father which is in heauen. For where **Vbi tres, ibi eccleſia eſt, licet laici. Tertul. de exhort. caſt.two or three are gathered together in my name, there am I in the middeſt of you. Matth. 18.19.20. For this agreement wee finde the faithfull in the Primitiue Church commended in many places in the ſtorie of the Acts: When the day of Penticoſt was come, they were all with one accord in one place. Act. 2.1. And againe,foreign p. 24They continued daily with one * accord in the temple. foreign.verſ. 46. And of their ſweete prayer which was foorthwith heard and graunted. Act. 4.24. It is ſayd, they lift vp their voyces with one accord: foreign.and verſ. 32. that the multitude of them which beleeued were of one heart and of one ſoule. That is, of one minde, will and affection. It were to be wiſhed alwaies, that we proceede by one rule, and that wee ſhould minde one thing, Phil. 3. verſ. 16. But for that few bee come to this perfection, & the weaker muſt varie in iudgement often, therefore the ſtrong muſt beare with the weake, till God reueale and teach them better things, and the weake muſt not bee lightly offended with the ſtrong, for hauing receiued a greater meaſure of knowledge: but howſoeuer they may diſſent in ſome opinions, yet muſt they conſent with one accord, as knit in one heart, and as hauing but one ſoule, when they will powre foorth effectuall prayers before God, as the former preſidents teach vsus.

The ſimpathie of Iobs friends.3. Thirdly, I finde alſo in theſe men a chriſtian ſympathie, this appeares in their weeping, and rending of their clothes: they felt in the beginning ſuch paſſions in themſelues, as if their ſoules had been in his ſoules ſtead: as Iob after wiſheth, chap. 16.4. that is, they mourned as if they had been in the ſame caſe: ſuch men onelyonly can miniſter comfort and pray effectually for the ſicke. Iam. 5.5. The prayer of faith ſhall ſaue the ſicke.

Iobs friends faſt and pray together.4. Fourthly, being thus prepared, affected and aſſembled, they giuegive themſelues (I take it) to prayer and to faſting ſeauen daies and nights: for they ſate downe ſo long vponupon the ground by him,2. Sam. 12.2 Sam 12 as Dauid did, when he faſted & prayed for his child.They ſprinkled duſt on their heads & ſate downe, as their manner was in faſting and mourning And we muſt not imagine theſe reuerend, faithful wiſe men, ſhould paſſe their time otherwiſe, or ſhould come to the place to performe the leſſer dutie, and neglect the greater. Therefore I ſay they faſted and prayed, and ſpake to God much in prayer, albeit they had not a word of conference with him, becauſe they ſaw his p. 25griefe was ſuch that it was painfull for him to heare, and more painfull to anſwer them againe.

5. Fiftly, wee finde alſo that after all this,Conference with the ſicke. they labour with long ſpeeches & conference with him, to bring him, as S. Iames warneth, to confeſſe his ſinnes, Iames 5.16. but being in an error, and iudging him,We muſt craue for wiſedome to conſider wiſely how & what to ſpeake to the ſicke. becauſe of ſo ſtrange a calamitie, an hypocrite, and out of Gods fauour, & proceeding therefore the more vehemently and bitterly againſt him, as deſirous to humble him for his good, they faile of their purpoſe. Such therefore as will worke effectually any good in viſitation of the ſicke, muſt know the patients life and calling, his knowledge, his feare, his affections, his louelove, his life and conuerſation: whether Sathan hath wounded him, and in what manner: They muſt bee prouided of examples, to teach them the Lords proceedings with others his deere children in like manner. But nothing comparable to our owne experience. Here therefore let them pray earneſtly for the ſpirit of iudgement,A gracious ſpeech healeth the paſſions of the ſoule. for that Sathan hath many ſtrange and inuiſible deluſions. And remember alwaies the prouerbe, A worde ſpoken in his place, is like apples of gold with pictures of ſiluer. Prou. 25.11.

6. Sixtly,Such as will faſt and pray for the ſicke, muſt be faithfull and righteous men. foreign. The ſicke can hauehave no comfort by wicked men in their ſicknes. foreign. Faith of the patient. S. Iames requireth that they be faithfull and righteous men, that wil performe this dutie: and no doubt ſo were theſe great men which came to Iob. They muſt bee faithfull men, and powre foorth the prayers of faith: for wanting faith, they cannot ſpeak one word vntounto God, Rom. 10.12.13.14. They muſt be righteous men, for otherwiſe their ſacrifice is reiected, Prou. 21.27. and the ſicke can hauehave no comfort in them. The prayer of a righteous man foreign, is of great ſtrength, and preuaileth with God, working effectually. Iames. 5.16.

7. Seuenthly, Saint Iames requireth alſo that the patient confeſſe his ſinnes, and ioyne with his brethren in faith and prayer. Verſ. 16. Confeſſe your ſinnes one to another, and pray one for another. Surely the Lord Chriſt requires p. 26alſo faith and humiliation in all them on whom he wrought his miraculous cures: as Matth. 9.22. Daughter be of good comfort, thy faith hath made thee whole. And ſo moſt commonly hee asketh of their faith, how they are perſwaded of his grace, louelove, power & might to doe them good. Commending faith often, Matth. 8.10. and 9.2.3. Luk. 13.16. And Cyprian ſpeaking of the viſitation and cure of the ſicke in his time,4. Tract. de ido. vanitat. ſaith: Prout fides patientis adiuuat: That is, As the patients faith helpeth: ſo preuaile we with God, in the viſitation of the ſicke in faſting and prayer. And this God ſo wrought at the laſt, that theſe friends with Iob, and Iob with them humbly confeſſed their ſinnes and preuailed with God, ſo as Iob was reſtored to a better ſtate then he had before. chap. 42.

Perſeuerance in faſting and prayer for the ſicke.8. Eightly and laſtly, theſe men wee ſee had zeale to perſeuer and continue this holy exerciſe of faſting and prayer for many daies: and to continue their admonitions, inſtructions and conference yet a longer time. For albeit the Lord heareth alwaies the prayers and ſupplications of his ſeruants, in the very beginning: notwithſtanding he ſheweth not alwaies any full graunt of them long after, becauſe he would hauehave his children more earneſtly to ſue vntounto him, by petitions and ſupplications, and to waite vponupon him. So the Apoſtle admoniſheth, that wee perſeuer and continue in prayer, wayting and expecting with patience a bleſſing from the Lord. This Daniel teacheth vsus by his practiſe and experience: At the ſame time, I Daniel was in heauines for three weekes of dayes. I ate no pleaſant bread, neither came fleſh, nor wine in my mouth, neither did I anoint my ſelfe at all, till three weekes of daies were fulfilled. This was a patient perſeuerance in prayer, faſting, and humiliation, for 21. dayes, then hee receiueth an anſwer. Feare not, Daniel: for from the firſt day that thou diddeſt ſet thine heart to vnderſtand, and to humble thy ſelfe before thy God, thy words were heard, and I am come for thy words. Thus we ſee, that albeit the p. 27Lord heareth not at the firſt crye, yet delighteth hee to ſee our ſubmiſsion before him, and will graunt our requeſts in his good time: for wee muſt not preſcribe him his time, nor appoynt him any thing. Let vsus remember how to viſit our brethren, as here wee bee taught; and this exerciſe firſt remember alſo to practiſe, when thine owne houſe, or any in thine houſe is taken with any grieuous ſickneſſe, or vnderunder any ſpecial calamitie: So doth Dauid, 2. Sam. 12. Remember Iames: Is any ſicke? ſend for the elders. 2. And when our brethren are brought low with any grieuous ſickneſſe of bodie or minde, as wee heard in Iobs friends. And laſtly, this is the onelyonly way to cure the great and dreadfull Sathanicall diſeaſes and euils, which no doubt vexe often many euen in theſe dayes, incurable to the beſt learned Phiſition. Of ſuch euils and their cure on this wiſe by faſting and prayer, we hauehave ſufficient inſtruction with Chriſt, Matth. 17.15. where note theſe poynts. Firſt, a mixt diſeaſe or maladie in part naturall, in part Sathanicall: for the father ſayth his ſonne is a lunatike: ſo the Phiſitions call this ſickneſſe, becauſe it followeth the courſe of the Moone, and for that ſuch as are borne in the change are thus lightly pained. But note what the Euangeliſt addeth, & we ſhall ſee the ſecret cauſe of it: verſ. 18. Jeſus rebuked the diuell, and he went out, and the child was healed in that houre. Here beholde then a diſeaſe in part naturall, in part Sathanicall. Of this M. Caluin ſayth, that experience teacheth vsus indeede, that this diſeaſe doth increaſe & decreaſe according to the courſe of the Moone: Neque tamen hoc obſtat quo minus Sathan naturalibus medijs ſuos impetus permiſcuerit: 2. Note the cure of this euill in the ſame place: he ſayth it is done not by witchcrafts, ſorceries, &c. but by faſting and prayer, as is before ſhewed, Matth. 17. verſ. 21. Therefore ſayth Baſill:De laudibus ieiunij. I…unium eſt armatura ad confligendum cum diabolo. Faſting is a weapon to fight with the diuel. And thus farre for the third occaſion of priuat faſting. I conclude:

p. 28The ſame reaſons and occaſions which moued the religious fathers to exerciſe themſelues in priuat fasting, ought to cauſe vsus to exerciſe the ſame: but the ſickneſſes of their brethren, friends, &c. did moue them to this exerciſe of priuat abstinence. Therfore the ſickneſſes and grieuances of brethren, &c. muſt moue vsus to this priuat abstinence.

A 4. cauſe of faſting to performe the duties of our calling faithfully. 1. Cor. 9.27.1 Cor 9:27Fourthly, the godly did exerciſe themſelues in this kind of abſtinence alſo, that they might be the more watchfull, faithfull, and readie in ſoule and bodie, to performe the duties of their callings. For this cauſe no doubt did Saint Paul faſt often, 2. Cor. 6.6. of himſelfe he ſpeaketh, I beat downe my bodie, and bring it to ſubiection, leaſt by any meanes after that I hauehave preached vntounto other, I my ſelfe ſhould be but as a refuſe. This bleſſed Apoſtle did watch ouer himſelfe, and had a ſpeciall regard to his miniſtrie, as he warneth Timothie: Take heede to thy ſelfe, and vntounto doctrine: for ſo doing thou ſhalt both ſaue thy ſelfe and thē that heare thee. 1. Tim. 4.16. Firſt for himſelfe, that he giuegive example of life anſwerable to his doctrine: ſecondly for doctrine, that he be both diligent and faithful therein. For theſe graces doth he faſt and pray often. Concerning Pauls abſtinence, in that place before cited: a notable metaphor is vſed in the originall, foreign, which is borowed from champions, which in elder times vſed buffeting with fiſts: for theſe in fight gaue their aduerſaries all the blowes and wounds they could, till they had them at cō mand as captiues, to yeeld them ſeruice with all ſubmiſſion and ſubiection. So ſayth Paul,Galath. 5.17. I buffet & beate downe with faſting and abſtinence this wretched carcaſſe and rebellious bodie of ſinne, which is ſo inclined to Sathan and his ſeruice, that I may more dutifully ſerue and obey my Lord and maſter Ieſus Chriſt. So ſaith Hilarie of himſelfe and his abſtinence in the like occaſion: O mi aſine, ego paſcam to palea, non hordeo, ne me recalcitres: That is, O mine aſſe (ſo calles he very fitly that which Paul calles his wretched bodie of ſinne) J will feede thee with chaffe, p. 29that is, I will beate thee ſo with abſtinence, and not with barlie: no pleaſant bread or prouender ſhalt thou hauehave to fat thee, Daniel 10.2. leaſt thou kicke me. i. Hinder me to proceede and walke cheerefully in my calling.

The like ſimilitude vſeth Auguſtine in his Tract. Subigendo corpori, &c. Wee muſt vſe faſting as a ſpeciall chaſtiſement to tame the bodie. Leo. ſerm. 8. de ieiunio. 7. menſ.de vtilitate ieiunij. If thou wouldeſt ride a horſe, which in carrying thee is like to cast thee downe, to ride him ſafely, wouldſt not thou take from him ſome part of his prouender, and tame him with hunger, which could not be ruled with bit or bridle? **Mea caro iumentum eſt.my fleſh is the beaſt, &c. The Apoſtle addeth the ſpeciall end of his abſtinence to be this, that neither he nor his miniſtrie and doctrine might iuſtly be reiected. A notable preſident for the miniſters of Chriſt, for faſting. This Timothie ſo followed, that no doubt by his often abſtinence and faſtings, his ſtomacke became ſo weake, that Paul muſt admoniſh him as a father, to auoide too much auſteritie, and ſuch beating of his bodie with abſtinence, leaſt hee become vnprofitable to Gods people. 1. Tim. 5.23. Drinke no longer water, but vſe a little wine, for thy ſtomackes ſake and often infirmities. And in like manner offended good Baſill and Nazianzen: for with too much faſting, they hurt themſelues and the Church of God alſo:Pet. Mar. claſs. 3. ca. 10. ſer. 24. Baſill complaineth Pſal. 15. that his people did as it were ſucke bloud of him in eueryevery Sermon he preached, and yet like a good nurſe hee is vnwilling to leaue them without ſpirituall foode for their ſoules.Ps 15 Baſilius & Nazianzenus cum viri eſſent doctiſſimi, tamen abstinentijs & chameunijs effecti ſunt eccleſiae inutiles: Baſill and Nazianzen (ſaith P. M.) being very learned men, yet by long fasting and lying vponupon the ground, they became vnprofitable vntounto the Church of God. Thus eaſily doe men fall from one extremitie into another. I conclude this argument briefly, as before.

We muſt faſt as the holy Apoſtles of Chriſt hauehave done: But they faſted to beate downe ſinne, and to performe the duties of their calling faithfully. Therefore wee muſt faſt alſo for this end and purpoſe.

Fiftly, the faithfull did faſt alſo priuatly, when they felt the ſpirit of prayer, Zach. 12.10. to waxe fainte in them, p. 30to ſtirre vp their ſpirits,A fift cauſe to be more feruent in prayer. and to prepare themſelues to holy meditations and prayers. This is to be ſeene generally in all examples of faſting, for this is one ſpeciall ende of all their abſtinence: for they were well aſſured this exerciſe of it ſelfe, did neither commend, nor diſcommend them with God: The faithfull doe often finde their hearts ſo drie, barren and ſo wretched, that they cannot praye at all. Note therefore for this poynt, that faſting is neuer exerciſed by the faithfull, without inuocation, confeſſion of ſinnes and prayer. Nehemias faſted and prayed, chap. 1. 5. Dauid faſted and prayed, 2. Sam. 12. Pſalm. 35.13. Daniel faſted and prayed, chap. 9. and 10. Cornelius faſted and prayed, chap. 10. ver. 29. and Paule biddeth vsus knit theſe together when we hauehave neede of more ſtrength to put vp our ſupplications in waightie affaires, which concerne vsus or the Church of God: abſtaine from the mariage bed ſaith hee, with conſent for a time, that yee may giuegive your ſelues to fasting and prayer, 1. Cor. 7. ver. 5. where againe, leaſt any ſhould thinke ouer highly of this exerciſe, or conceiue any opinion of holines, merit, &c. hee addeth alſo, not vnmindefull of our infirmities: and againe come together that ſathan tempt you not for your incontinencie. Ieiunijs preces alere, ingemiſcere, Lichrimari, & mugire dies nocteſque ad dominum. Tertul lib de poenitent. Ieiunium preces noſtras ſubuheit in coelum: Faſting giues wings to our prayers. Baſil. Homil.: de laudibus ieiunij.This appeareth plainely in the wordes of Ezra, that one principall ende and vſe of all faſting publike and priuat, is to make vsus more fit for prayer, Ezra. 8.21. I proclaymed a fast that wee might humble our ſelues, to what end, that wee might ſeeke of him, that is, by prayer begge of God, or put vp our petitions vntounto God, a right way, to eſcape the enemie, for vsus, for our children, and for all our ſubstance: and that this ſeeking was by prayer, appeareth in the wordes following, verſ. 23. So wee faſted and beſought our God for this, and he was intreated of vsus. In prayer the ſoule muſt bee lifted vp to God, Pſal. 25.1. and powred forth as it were before the Lord, 1. Sam. 1.15. a worke which no naturall man can performe, before hee hath receiued the ſpirit of faith, 2. Cor. 4.13. Rom. 10.14. p. 31and the ſpirit of prayers, Zach. 12.10. Rom. 8.26. Yea the faithfull themſelues when they hauehave their conſciences loaden with ſinne, or their bodies farced with meats they ſhall finde themſelues barren and bound vp in their harts, drye and vnapt for this heauenly exerciſe: I conclude therefore.

Looke what moued the faithfull and holy men to faſting, muſt moue vsus: They faſted to prepare and to ſtirre vp their ſpirits and ſoules vntounto prayer: Therefore ſo must we.

Sixtly, the faithfull ſeruants of God,A ſixt cauſe of priuat faſting, to beare the croſſe more patiently in perſecution for the profeſson of the goſpel, &c. when they were called to beare Chriſts croſſe in times of perſecution, for their religion, for the goſpell and their profeſſion ſake, then they gaue themſelues againe in ſpeciall manner vntounto faſting and prayer, Vt ad ferendas afflictiones, &c. That they may (ſaith Chemnitius) accustome themſelues, and learne to beare afflictions more patiently. And this Chriſt teacheth to be a ſpeciall time for this abſtinence, anſwering Iohns diſciples of their priuat faſt, Mat. 9.14. Why doe we and the Phariſees faſt often, and thy diſciples faſt not? he ſaith, can the children of the mariage chamber mourne, as long as the bridegroome is with them: but the dayes will come when the bridegroome ſhall be taken from them, and then ſhall they faſt. Where he teacheth, firſt that there is a time of mirth and ioy, and that ſeaſon is vnfit for faſting, and that there is a time of ſorrow & mourning, when men ought to giuegive and applie themſelues more humblie vntounto faſting and prayer. Secondly,We muſt faſt when we ſhall feele our bridegroome Ieſus Chriſt abſent from vsus. Cant. that hee ſhall depart from them, and then many euils ſhall follow, great perſecution for the Goſpell, as came to paſſe vnderunder thoſe ten bloodie Emperours: then and in thoſe dayes, men muſt not forget faſting. The holy martyrs therefore, as Chriſt admoniſheth, euer vnderunder the croſſe, gaue themſelues to faſting and prayer. The Iewes faſted much priuatly and publikely, during their baniſhment and captiuitie,Zach. 7.… for … ſoules.Zech 7 howbeit, after a time they became ſuperſtitious: and for this cauſe p. 32alſo, faſted no doubt Paul often, for ſpeaking of his afflictions, and reioycing to remember how many euills hee paſt through for the goſpel ſake, he ſaith, in watchings often, in faſtings often: 2. Cor. 11.27. Againe 2. Cor. 6.5.6. In ſtripes, in priſons, &c. by watchings, by faſtings. And thus the good Martyrs in all ages did exerciſe themſelues:M. Bradfords abſtinence vnderunder the croſſe. of Maſter Bradford, Maſter Iohn Foxe writeth, that Preaching, reading and praying was all his whole life: he did not eate but one meale a day, which was but little when he tooke it, Acts and Mon. 1555. Iulij.and his continuall ſtudie was vponupon his knees, in the midst of dinner, he vſed often to muſe with himſelfe, hauing his hat ouer his eyes, M. Bradford mingled his drinke with teares.from whence came commonly plenty of teares dropping on his trencher. So likewiſe Alcibiades a good man, liued very ſparingly in the primitiue Church: for he fed onelyonly on bread and water, and would hauehave continued this dyet in the priſon, for he thought it a ſpecial time of faſting: but becauſe of his weaknes, he was taught of Attalus the martyr to doe otherwiſe, and he receiued the admonition,Euſeb. lib. 5. c. 3 and obeyed it, and vſed the creatures more freely with thankes giuing vntounto God.

A ſeuenth cauſe: preparation to heare the word and receiue the Sacraments.And let the ſeuenth end of this exerciſe bee a diligent and godly preparation to heare the word, and for participation of the ſacrament, to our edification and comfort: for thus did the faithfull in all ages receiue benefite by the publike miniſtrie of Gods word and ſacraments: here we muſt regarde principally theſe three poyntes:

1. Preparation before the word and Sacrament.

2. Attention and reuerence, in hearing the word, and participation of the Sacrament.

3. Meditation after.

1. Of preparation before the word and Sacrament.

THe Lord for this poynt, warneth vsus that wee enter not raſhly, nor vnaduiſedly into his holy ſanctuarie, but p. 33with preparation and reuerence: Eccle. 4.17. Take heede vntounto thy foote, when thou enterest into the houſe of God, and bee more neere to heare then to giuegive the ſacrifice of fooles, for they know not that they doe euill.

This preparation is principally of two partes,

1. Of the minde,

1. By reading. and

2. By meditation before.

2. Of the heart and ſpirit,

1. By faſting.

2. By prayer.

Preparation of the minde.

BEfore the minde be inlightened with ſome meaſure of the true knowledge of God: there can be no faith, no repentance, no ſaluation: how can men louelove that which they knowe not, how can wee truſt him whom wee louelove not, &c. It is a wonder to ſee how Sathan doth bewitch men in theſe dayes, to ſeuer theſe two, reading and preaching, which GOD hath euer ſo coupled together: for ſome would content themſelues for their faith and ſaluation with reading onelyonly, and they are many: and ſome would hauehave but preaching onelyonly, and they bee not a few. The ſcripture indeede doth aſcribe moſt for the breeding,1. The minde prepared. Firſt, by reading of the Scriptures. increaſe and growth of faith & repentance, vntounto the preaching of the word, Rom. 10.14.17. Mal. 2.6.7. Pro. 29.18. Hoſ. 4.6. Matth. 15.14. But yet they command vsus full often publikely and priuatly to reade the ſame, Deut. 6.6.7. Pſalm. 1.2. Act. 13.15. Daniel read the Scriptures. chap. 9. 2. Dauid read the Scriptures, Pſalm. 119. and 19. p. 34Chriſt commaundes all to ſearch the ſcriptures, Ioh. 5.39. Paule warnes Timothie to giuegive attendance vntounto reading, 1. Tim. 4.13. The Eunuch was very diligent in reading the ſcriptures, Act. 8. and the Apoſtle commaundeth his epiſtles to be read publikely and priuatly to all the ſaintes, 1. Theſ. 5.27. Col. 4.16. A diligent, wiſe and profitable reading of holy ſcriptures, helpeth iudgement, increaſeth faith, confirmeth memorie, ſtirreth vp affection, &c. and prepareth a man wonderfully to the fruitefull hearing of Gods word preached. A great number not regarding this preparation, know not the preachers text, and many know not what booke or part of the bible, and ſome are ſo rude & ignorant, that they know not whether the ſcriptures of God, or apocriphall bookes be handled. In reading hauehave a ſpeciall regarde, firſt vntounto matter, ſecondly to method: firſt for matter, reade moſt the holy ſcripture it ſelfe: ſecondly, in the ſcripture things moſt profitable and needefull for thy ſaluation. And for methode, firſt begin with the groundes of ſaluation: ſecondly, labour to diſcerne higher myſteries, which moſt neerely concerne thy ſaluation,Secondly, by meditation after reading. Heb. 5.12, 13, 14.6. 1, 2, 3, 4. After reading muſt follow meditation: and according to our louelove vntounto the worde will euer bee our meditation, Pſalm. 119.97. Reading without this is but barren, and will breede neither ſound delight nor good learning.Pſalm 37.5.Ps 37:5 Delight thy ſelfe in the Lord and his word, and there will follow good meditation: and applie the word to the minde by meditation, for the right vnderſtanding of it, this will bring great delight and comfort to thine heart,Pro. 2.1, 2, 3, 4, 5.Prov 2:1Prov 2:2Prov 2:3Prov 2:4Prov 2:5 for this diligent ſearching is the way to get diuine wiſdome, and ſpirituall vnderſtanding.

2. Heart prepared.The heart muſt alſo bee humbled and prepared, and that in ſpeciall manner, when we would receiue a bleſſing by the word preached, or the ſacraments adminiſtred: for the good heart receiues the immortal ſeed of regeneration and of faith:Luk. 8. verſ. 15.Luke 8:15 The honest and good heart heares the word p. 35and keepes it, and brings foorth fruite with patience. Pſal. 119. verſ. 11. Hide thy promiſe in mine heart. Prouer. 4.4. Let thine heart hold faſt my words. Heb. 3.12. Take heed brethren, leſt there be in any of you an euill heart of infidelitie to depart away frō the liuing God, &c. Now for that the Lorde alone workes in the heart, ſearching and framing it as pleaſeth him, Ierem. 17.9.1 By prayers. therefore here wee muſt put vp our ſupplications to him, to prepare our harts by his holy ſpirit, to humble and beate downe the pride of our hearts. Bradford praied thus ſweetly for a good heart: Take from vsus our hard hearts, our ſtony hearts, our impenitent hearts, our distruſting & doubtfull hearts, our carnall and ſecure hearts, our idle hearts, our impure, malicious, arrogant, enuious, wrathfull, impatient, couetous, hypocriticall, and epicureall hearts: and in place thereof giuegive vsus new hearts, ſoft hearts, faithfull hearts, mercifull hearts, louing, obedient, chaſt, pure, holy, righteous, ſimple, lowly, and patient hearts, to feare thee, louelove thee, and to truſt in thee for euer. 2 By faſting.And here wee bee called againe to the exerciſe of faſting: for this we heard before is a meanes to humble vsus, and to giuegive wings vntounto our prayers. This Chemnitius ſayth of his experience among the godly: Multi ſunt, &c. The 4. part.A great number there is of good faithfull people, when they giuegive themſelues to the meditation of Gods word preached, and to the common prayers, and participation of the Sacrament, the day before they faſt, or eate very ſparingly. A willing deſire to learne is a good grace of god. Ioh. 4.39. Heb. 4.2.John 4:39Heb 4:2The heart prepared by prayer and faſting, muſt hauehave two thinges: firſt, a reuerent feare of Gods word, Eſai. 66.2.3. Hebr. 11.7.8. ſecondly, an earneſt deſire to heare it, and to feede our ſoules vponupon it, as vponupon our ordinary foode. Iob. 23.12.

2. Attention and reuerence in hearing the word, and participation of the Sacrament.

OVr hearts and minds being well prepared before,Reuerend attention in hearing the word. we muſt with diligence attend, and incline our hearts to p. 36heare Gods word preached. This teacheth Gods ſpirit in theſe wordes:Prou. 2.1.2.Prov 2:1Prov 2:2 My ſonne, if thou wilt receiue my words, & hide my commandements within thee, and cauſe thine eares to hearken vntounto wiſedome, and incline thine heart to vnderstanding, &c. And againe, Pſal. 45.10. Hearken O daughter, and conſider, incline thine eare, &c. For this gift and grace Lidia is a bleſſed preſident:Acts 16.Acts 16 for the Lord opened her hart, that ſhe did attend vntounto theſe things which Paul ſpake.

The reuerend participation of the Sacrament.Againe, our hearts and minds being prepared before, (as is aforeſayd) we muſt draw neere alſo in as reuerent a manner to the participation of the Sacrament: at which time thinke of theſe poynts. Firſt, when the Miniſter taketh the bread and wine into his hand, and partly by opening the inſtitution and promiſe of God, partly by prayer dooth conſecrate the elements of bread and wine: then meditate on this,Ioh. 6.27.John 6:27 that Chriſt alone was giuen of the father, and ſealed to be thy redemption. Secondly, when the miniſter breaketh the bread, and powreth out the wine, meditate on the paſſion of Chriſt, and ſhedding of his bloud. Thirdly, when the miniſter giueth thee bread and wine into thine hands, meditate how the father offereth vntounto thee Chriſt Ieſus, and all his benefites for thy ſaluation. Fourthly, when thou receiueſt bread & wine at the hand of the miniſter, labour withall by faith to apprehend and receiue Chriſt and his benefits. Fiftly, As thou eateſt the bread, and drinkeſt the wine:2. Cor. 13.4.5. Eph. 3.20. Phil. 3.9.10. and 4.14. Gal 2.19.20. Heb 9.14. 1. Ioh. 1.7.2 Cor 13:42 Cor 13:5Eph 3:20Phil 3:9Phil 3:10Phil 4:14Gal 2:19Gal 2:20Heb 9:141 John 1:7 ſo labour by the ſame faith to appropriate and to apply Chriſt vntounto thy ſoule: and as thou feeleſt ſtrength and comfort to come to the bodie by the outward elements, …o labour to feele Chriſt and his grace in thee, his death more and more to kill thy ſinne, his bloud to ſanctifie and purge thy heart and conſcience from dead workes, his grace, power and vertue to inable thee to ſtand againſt the kingdome of Sathan and ſinne.

p. 373. Meditation after the word and Sacrament.

MEditation is that which nouriſheth and cheriſheth that good in vsus which we hauehave receiued by the word and Sacrament.

This meditation is either

1. With our ſelues: and is either

1. A meditatiō of the mind and reaſon.

2. A meditation of the heart and affections.

2. With others: this is conference.

Meditation of the vnderſtanding is when reaſon diſcourſeth of things heard and read, which the wiſe heathen call the refining of iudgement, the life of learning: they that want this (howſoeuer they heare and reade) ſhall neuer hauehave good iudgement.

Meditation of the affections is, when hauing a thing in iudgement and minde well vnderſtood, wee labour to digeſt it, and make it worke on our affections. This is a continuall teaching of our ſelues, endeuouring to lay vp all good inſtructions in the treaſurie of our hearts.Let not affections goe before iudgment and reaſon, but follow after. The firſt will ſoone vaniſh away and become vnprofitable in religion, if this bee not ioyned with it. Meditation for iudgement muſt goe before, then this muſt followe after. So doing we ſhall attaine ſound iudgement by the grace and aſſiſtance of Gods good ſpirit, Philip. 1.9.10. Many hauehave good knowledge and iudgement,Many falſe feares and falſe ioies hauehave many, for want of due meditation. and yet hauehave not their harts purged, becauſe they ioyne not together theſe meditations of the minde, heart and affections. Meditation without hearing and reading is dangerous, and muſt breede errors: and reading, &c. without meditation, is but barren and fruitleſſe.

p. 38Meditation with others, after the word & Sacraments. This is a conference which the faithfull hauehave both with themſelues and their miniſters, of things heard, read, and preached. Examples for theſe are, The good people in Malachies time after the ſermon of Gods prouidence againſt Atheiſts,Holy meditation a meanes to beget faith. Malac. 3. verſ. 6. And Act. 17.10.11. The noble Chriſtians of Berea receiued the word with all readines, and ſearched the Scriptures daily whether thoſe things were ſo: therefore many of them beleeued. Wee muſt bee readie to anſwer and inſtruct one another with all reuerence and meeknes, as hauing a good conſcience: 1. Pet. 3.15.16. Paul thought he might be edified & confirmed by the Saints at Rome, Rom. 1.12. And Iob could bee content to bee admoniſhed and taught by the baſeſt and pooreſt neighbour hee had: for ſayth hee, Though I could hauehave made afraide a great multitude, yet the moſt contemptible of the families did feare me: ſo I kept ſilence and went not out of doore. Act. 18.24 25.26. 1. Cor. 1.12. and 3.4.5.6.Acts 18:241 Cor 1:121 Cor 3:41 Cor 3:51 Cor 3:6And Apollo, a very eloquent and learned man, was content to bee catechized and inſtructed in the grounds of religion by two poore artificers, and afterwards he did much good in the Church, and was mightie in the Scriptures.

In more waightie matters wee muſt conferre with our godly paſtors: for therefore is it written, The prieſts lips ſhould preſerue knowledge, Mal. 2.6.7.8.Mal 2:6Mal 2:7Mal 2:8and they ſhall ſeeke the law at his mouth. Examples, ſee Acts 2.37. Luk. 8.9. Mark. 4.10. When he was alone, they asked him, &c.

Meditation after the Sacrament.

FIrſt ioyfully praiſe God, and be thankfull for his fauour and merciemercy in Chriſt, giuing thee ſuch viſible ſignes and feales of his couenant, in ſubſtance the ſame, for the confirmation of his elect in all ages. Secondly, ſtriue to increaſe in mortification and ſanctification: and to this end ſearch thy ſelfe, if thou diddeſt not receiue an inward p. 39bleſſing, vertue, and ſtrength from Ieſus Chriſt, when thou receiuedſt the bread and wine, then by earneſt prayer indeuour thy ſelfe afterward to feele it: and ſearch what raw humor or euill corruption within did hinder the working of Gods grace by the holy ſacrament, and wraſtle mightily againe by faſting (if neede ſo require) and prayer againſt the ſame.

And thus came the faithfull of elder ages to the word and ſacraments, as often as they could, and therefore receiued great comfort by both. This ſaith Chemnitius in theſe wordes: Veterem eccleſiam, &c. quādo publici, &c. The olde church in ſolemne meetings and aſsemblies of the faithfull, when the people came together to heare the word, and participation of the ſacrament and to publike prayers, then they fasted. And thus did they at the feaſt of Eaſter the weeke before, they faſted and prayed,Ante feſtum paſchatis propter publice panitentes & baptizandos. when they gaue themſelues to the meditation of the paſſion of Chriſt: and to earneſt prayer for ſuch conuerts as came to the publike confeſſion of their ſins, and for ſuch as were then baptiſed. I conclude then.

The ſame motiues which cauſed the faithfull to exerciſe themſelues in priuat faſtes, must moue vsus in like manner:

But they faſted priuatly, that they might come the better prepared to the word and Sacrament:

Therefore it behoueth vsus to doe the like.

Another cauſe which moued Gods holy miniſters and faithfull people to take vp this exerciſe priuatly and publikely was: ſome generall ſinnes,The eyght cauſe. Some ſinne or ſinnes generally raigning in the Church vnpuniſhed. or ſinne vnpuniſhed ſpreading it ſelfe like a contagious poyſon in the whole land; for this wee know is imputed to the whole Church and gouernours of the people, and tendeth dangerouſlie to the vtter ruine and deſtruction of the whole, if by Gods grace and goodnes it be not preuented. When Achan alone had ſinned, the Lord ſaith, the whole church, the children of Iſrael hauehave trespaſſed, Ioſh. 7.1. And the whole p. 40Church is plagued, verſ. 5.6. and againe, verſ. 11. Iſrael hath ſinned, Publike ſinnes vnpuniſhed, are the ſinnes of the whole Church.verſ. 12. Therefore the children of Iſrael cannot ſtand before their enemies: againſt theſe publike euils, the gouernours, miniſters and people, muſt faſt publikelie and priuatly, for ſo doth Ioſhua and the elders of Iſrael there, verſ. 16. and how greatly ſuch publike ſinnes in the Church are to be feared, read and obſerue diligently that which is ſtoried chap. 22. of that booke, where that people of God ſent this meſſage vntounto the Rubenites their brethren, tendering greatly the ſtate of the whole Church, leaſt they ſhould by any ſinne againſt God indanger it. Thirdly, they warne them againe by Achans example: Did not Achan the ſonne of Zerach, Verſ. 20.trespaſſe grieuouſlie in the execrable thing, and wrath fell on all the congregation of Iſrael? and this man alone periſhed not in his wickednes. Theſe ſinnes cauſed Dauid to mourne, faſt and pray often,Pſal. 119.136.Ps 119:136 Mine eyes guſh out with riuers of water (ſaith he) becauſe men keepe not thy lawe: And this moued Ezra and all that feared the words of the Lord God of Iſrael, Chap. 9.3.4.to humble themſelues in faſting and prayer: for that contrarie to Gods law, they had maried with the gentiles. If this one ſinne in the Church cauſed Ezra to mourne ſo bitterly, that he rent his clothes, plikt off the hayre of his head, and of his beard, and ſat downe astonied to the euening: and then fell on his knees, and ſpread out his hands, crying for the Church, in a moſt humble confeſſion of ſins:Verſ. 6 15. O my God I am confounded and aſhamed, &c. How much are we bound to caſt downe our ſelues as publikely, ſo alſo priuatly in all our families, for our Church and people, wherein ſo many impieties and groſſe ſinnes ſcape and raigne vnpuniſhed? The cōtempts of Gods holy couenāt, prophanation of his name, by al māner of moſt intolerable oaths and blaſphemies, idle ſwearing, for ſwearing, raſhly, proudely, contēptuouſly, maliciouſly ſinning againſt God with a high hand, prophanation of Sabbaths, contempt of the holy miniſterie, with other ſinnes, againſt firſt and ſecond p. 41table innumerable. For theſe and the like ſinnes, the Lord threatneth in his law to plague vsus. I will ſend (ſayth the Lord) a ſword vponupon you, that ſhall auenge the quarrell of my couenant, &c. And thē he mentioneth many euils & plagues which hauehave in all ages conſumed and ſmitten the contemners both of the law and Goſpell of Ieſus Chriſt.Leuit. 26.25. Deut. 26. and 27. & 28. chap.Lev 26:25Deut 26 Theſe and the like, dearth, barrennes, ſcarſenes, hunger, thirſt, pouertie, penurie, the plagues of Egypt, peſtilence, poxe, feuers, collicke, heate, emerodes, leproſie, meaſels, madnes, loſſe of goods, windes, tempeſts, waters, withering, waſting, burning, drought, raine, oppreſſion, robberie, theft, rape, captiuitie, exile, miſerie, ſubiection, danger, priſon, ſicknes, ſtripes, ſhame, cowardnes, blindnes, error, an amazed hart, deſperation, thought, vnquietnes, warre, fire, ſworde, feare, trembling, ſorrow, ſhort life, ſudden death both of bodie and ſoule.Faſt and pray, that GOD would giuegive all ſtates of men repentance & grace to beleeue and to obey the Goſpell. The 9 cauſe. Faſting and praier for princes, their protection, &c. 1. Tim. 2.1.2.3.1 Tim 2:11 Tim 2:21 Tim 2:3 Theſe and the like miſeries doe follow the breach and contempt of Gods holy couenant. Therefore I conclude.

That which moued the faithfull of elder ages to faſt in their daies, ought to moue vsus:

The generall ſinnes of the Church, &c. gaue them occaſion of fasting, weeping and mourning: therefore the like occaſion muſt moue vsus.

Againe, the holie ſpirite of God giueth vsus a ſpeciall charge for prayer and faſting for his vicegerents, his annointed, Kings and Queenes, princes & gouernours of his Church and choſen people. Firſt for prayer, Chriſt ſpeaketh by his Apoſtle: I exhort therefore that firſt of all ſupplications, prayers, interceſſions, and giuing of thankes, be made for all men, for Kings, and for all that are in authoritie, that ye may leade a quiet and peaceable life in all godlines and honestie. And if we muſt pray for all princes in generall, euen the bloudie tyrants, the deadly arch enemies of Chriſts flock, as here is commanded, and as Tertul. ſayth, the faithfull in his time did:Tertul. in apologet. & ad Scapulam. how much more are wee bound to performe this dutie, for our Kings and p. 42Queenes,Eſ. 49.22.Isa 49:22 the nurſing fathers and nurſing mothers of the Church of Chriſt? When wee faſt and pray for our dread Soueraignes protectiō, we muſt alſo deſire the enemies conuerſion or confuſion. Secondly, for faſting, wee hauehave alſo a ſpeciall preſident ſet before vsus by the ſame ſpirit, for inſtruction and imitation. Heſter 4.15.16. in theſe words: Then Hester (the Queene) commaunded to anſwer Mordecai, Priuat and publike faſts for protection of princes.Goe and aſſemble all the Jewes that are in Shuſhan, and faſt ye for me, and eate not, nor drinke not in three daies, day nor night, I alſo and my maides will faſt likewiſe, and ſo J will goe vntounto the King, which is not according to the law, and if J periſh, I periſh. So let vsus remember, as dutie bindeth vsus, to recommend vntounto almightie God, our moſt gracious Heſter, Q. E. in faſting, prayer and thankſgiuing. Firſt, in faſting and prayer priuatly & publiquely, putting vp in the name and mediation of Chriſt Ieſus our humble ſupplications. 1. That almightie God would multiplie the comforts and graces of his moſt holy ſpirit vponupon her. 2. That the Lord would ſtil lengthen her yeares,Gen. 35.29. Iudg. 5.7.Gen 35:29Judg 5:7 that ſhe may be full of dayes, and a bleſſed ancient mother in Iſrael. 3. That God would ſtill be ſuch a braſen wall and tower of defence for her protection, that her enemies may euermore be beaten backe, diſcouered, and confounded in their practiſes. 4. That ſhe may dailie bee more and more ſtrengthened and adorned with the ſpirit of wiſedome and of iudgement,Eſ. 11.Isa 11 with princely courage, and chriſtian fortitude, for the good gouernment of her people, the Church and flocke of Ieſus Chriſt, committed and commended by him vntounto her charge. 5. That her royall heart may ſtill be humbled vntounto Chriſt, as Heſters was, that ſhe may powre foorth ſuch prayers before him, as that both her ſelfe and her people may ſtill bee preſerued.

Secondly, we muſt alſo be mindfull to offer vp vntounto the Lord the ſacrifice of praiſe and thankſgiuing for our moſt noble Queene. 1. For that ſhe hath been now theſe 37. p. 43yeares and vpwards, by Gods ſpeciall prouidence, a moſt tender hearted nurſing mother, not onelyonly for vsus,Eſay 49.23.Isa 49:23 but alſo for many myriades of Gods people. 2. For that by her Graces meanes we hauehave receiued and doe inioy, of Gods free goodnes the greateſt treaſure vnderunder heauen, the moſt glorious Goſpell of Ieſus Chriſt, and his holy miniſtrie, the meanes appoynted for our ſaluation. 3. For that by her vnderunder God, we do inioy both ſpiritual & temporal bleſſings, not as neighbour Churches round about vsus, with many croſſes and afflictions, but in a moſt happie calme, quiet, and peaceable life with godlines and honeſty. 4.1584. W. Parries diſloyal practiſes. 1585. Treaſons diſcouered of 1. E Northū berland. 2. Q of Scots, 3. Frances Throg. 4. D. Sanders. 5 D. Allen. 6. Charles Paget. 7. W. Shelleys. 1594. 8. D. Lopez. For that the Lord hath ſtrangely, yea miraculouſlie diſcouered and layde open, ſo many moſt deteſtable and accurſed trecheries and treaſons of popiſh atheiſts, moſt diueliſh and vnnaturall practiſes of bloody rebels againſt her royall perſon, for their confuſion and our moſt comfortable deliuerance, the almightie God be bleſſed, and make his people more thankefull, for the burying of ſuch great mercies, without any ſacrifice of prayſe vntounto GOD, is one great ſinne in our land. 5. For that the Lord ſtill notwithſtanding our manifold ſins, ſpreadeth out his wings ouer her, for protection and comfort, and the confuſion of our enemies, who thirſt for nothing more, then by her death for our ruine and vtter deſolation. I conclude of the premiſſes.

We must fast and pray, as the faithfull hauehave done:

But they fasted and prayed for the protection, &c. of Princes, &c.

Therefore must we ſo fast and pray in like manner.

The laſt ſpeciall motiue and cauſe of this priuat exerciſe of faſting in all religious families,The 10. cauſe of priuat faſting for the Church. vntounto all Gods faithfull people to the worlds end, is the publike ſtate, and for the good of Gods Church and people generally, as to preuent euils to come, to remoue preſent, or imminent dangers, &c. For thſeſe cauſes are euident in many preſidents wee finde in the Scripture. For eueryevery true beleeuer and member of Chriſts Church, ought to lay to his heart p. 44the miſeries of Gods people, and to feele them as if they light vponupon his owne ſoule. So Eliſha doth, foreſeeing what euils ſhould come on Gods people: firſt he faſtened his eyes ſo long vponupon Hazael, that Hazael was aſhamed: ſecondly,2. King. 8.11.12.2 Kgs 8:112 Kgs 8:12 he wept for the Church, as for his owne priuat affliction: thirdly, he telleth bloodie Hazael what euill hee ſhould do vntounto the people of God, firſt, fire their cities: ſecondly, put to ſword the ſtrongmen: thirdly, daſh in peeces the very infants: 4. And as voyde of all humanitie, rip vp, and rend in peeces their women with childe. And we may not doubt but as hee wept, ſo alſo hee faſted and prayed for the Church: for ſo did the Prophets and holy men in the ages following. Nehemias faſted, wept, and prayed himſelfe in his priuat chamber for the Church, becauſe of the miſeries and deſolations of Ieruſalem in his time.Chap. 1. So did Ezra with a few well affected, weepe and mourne, & hauing all day humbled themſelues in faſting, in the euening hee made a moſt worthie confeſſion of ſins vntounto God for the Church in this forme and māner following: he fell vponupon his knees and ſpread out his hands vntounto the Lord,Chap. 9.5.15. ſaying: O my God, I am confounded and aſhamed, to lift vp mine eyes vntounto thee my God: for our iniquities are increaſed ouer our head, Learne of Ezra how to pray for the Churchand our trespaſſe is grown vp vntounto the heauen: from the dayes of our fathers hauehave we been in a great trespaſſe vntounto this day, and for our iniquities hauehave we, our kings, & our priests been deliuered into the hands of the Kings of the lands, vntounto the ſword, vntounto captiuitie, into a ſpoyle, and into confuſion of face as appeareth this day. And now for a little ſpace grace hath been ſhewed from the Lord our God, in cauſing a remnant to eſcape, and in giuing vsus a nayle in his holy place, that our God may light our eyes, and giuegive vsus a little reuiuing in our ſeruitude. For though we are bond men, yet the Lord hath not forſaken vsus in our bondage, but hath inclined mercy vntounto vsus in the ſight of the Kings of Perſia, to giuegive vsus life, and to erect the houſe of our God, and to redreſse the deſolate p. 45places thereof, and to giuegive vsus a wall in Iudah and in Ieruſalem. And now our God, what ſhall we ſay after this? for wee hauehave forſaken thy commaundements, which thou hast commaunded by thy ſeruants the prophets ſaying: The land whereunto yee goe to poſſeſse it, is an vncleane land, becauſe of the filthines of the people of the landes, which by their abhominations, and by their vncleanenes hauehave filled it from corner to corner. Now therefore ſhall yee not giuegive your daughters vntounto their ſonnes, neither ſhall ye take their daughters vntounto your ſonnes, nor ſeeke their peace nor wealth for euer, that yee may be ſtrong and eate the goodnes of the land, and leaue it for an inheritance for your ſonnes for euer: and after all that is come vponupon vsus for our euill deedes, and for our great treſpaſſes (ſeeing that thou our God hast ſtayed vsus from being beneath for our iniquities, and hast giuen vsus ſuch deliuerance) ſhould we returne to breake thy commaundements, and ioyne in affinitie with a people of ſuch abhominations? Wouldest not thou be angrie towards vsus, till thou hadst conſumed vsus: ſo that there ſhould be no remnant nor any eſcaping? O Lord God of Iſrael, thou art iuſt, for we hauehave been reſerued to eſcape, as appeareth this day: beholde, we are before thee in our treſpaſſe, therefore wee cannot ſtand before thee becauſe of it. Thus farre Ezra for the Church and ſinnes of the people of his time. So prayed Dauid, and faſted no doubt full often for the Church of God: for thus hee ſpeaketh, Pſalm. 69.9, 10. For the zeale of thine houſe hath eaten me, and the rebukes of them that rebuked thee are fallen vponupon me, for this cauſe he addeth: I wept and my ſoule fasted. And as hee doth himſelfe, ſo hee exhorteth others:2. Sam. 24. Pſalm. 25. laſt verſe, and 15. laſt verſe.2 Sam 24Ps 25 Pray for the peace of Ieruſalem, let them proſper that louelove thee: peace be within thy walles, and proſperitie within thy palaces. And to be ſhort, this godly zeale we finde alſo to burne Daniels heart: for that when he vnderſtoode by Ieremies prophecie, concerning the captiuitie of the Church, that ſeuentie yeares muſt bee accompliſhed in p. 46the deſolation of Ieruſalem: he turned his face to the Lord God,Chap. 9.2.3. &c. and ſought by prayer and ſupplication with faſting, and ſackcloth and aſhes, &c. And this Prophet addeth alſo vntounto his faſting a moſt worthie confeſſion of ſinnes for the Church, which being ſo needefull for our inſtruction and imitation, I hauehave ſet downe the whole as followeth. Oh Lord God, Learne of Daniel how to faſt and pray for the Churchwhich art great and fearefull, and keepest couenant and mercy towards them which louelove thee, and towardes them which keepe thy commaundements, wee hauehave ſinned, and hauehave committed iniquitie, and hauehave done wickedly, yea wee hauehave rebelled, and hauehave departed from thy precepts, Confeſſion of ſinnes.and from thy iudgements: for we would not obey thy ſeruants the prophets, which ſpake in thy name to our Kings, to our Princes, and to our Fathers, & to all the people of the land: O Lord, righteouſnes belongeth vntounto thee, and vntounto vsus open ſhame, as appeareth this day vntounto eueryevery man of Judah, and to the inhabitants of Ieruſalem: yea vntounto all Iſrael both neere and farre off, Pray that God would giuegive repentance to all ſtates and degrees of men.through all the countries whither thou haſt driuen them, becauſe of their offences that they hauehave committed againſt thee. O Lord vntounto vsus appertaineth open ſhame, to our Kings, to our Princes, and to our Fathers, becauſe wee hauehave ſinned againſt thee: yet compaſſions and forgiuenes is in the Lord our God, Pray that Gods voyce and word may be known, and may be glorified. 1. Theſ. 3.1.1 Thess 3:1albeit we hauehave rebelled againſt him, for we hauehave not obeyed the voyce of the Lord our God, to walke in his law which he had laid before vsus, by the miniſterie of his ſeruants the prophets: yea all Iſrael hath tranſgreſſed thy law, & are turned backe, & hauehave not heard thy voice: therefore the curſe is powred vponupon vsus, and the oathe that is written in the law of Moſes the ſeruant of God, becauſe we hauehave ſinned againſt him: And he hath cōfirmed his words which he ſpake againſt vsus, and againſt our iudges that iudged vsus, by bringing vponupon vsus a great plague, for vnderunder the whole heauen hath not been the like, as hath been brought vponupon Ieruſalē. Al this plague is come vponupon vsus as it is witten in the law of Moſes, yet made not we our prayer before the p. 47Lord our God, that wee might turne from our iniquities and vnderstand thy trueth. Therefore the Lorde hath made readie the plague, and brought it vponupon vsus: for the Lord our God is righteous in all his workes which he doth, for we would not heare his voyce. And now O Lord our God, that haſt brought thy people out of the land of Aegipt, with a mightie hand, & haſt gotten thee renowme, as appeareth this day, we hauehave ſinned, we hauehave done wickedly. Lord according to all thy righteouſnes, J beſeech thee let thine anger and thy wrath bee turned away from the citie Ieruſalem thy holy mountaine, for becauſe of our ſinnes, and for the iniquities of our fathers, Ieruſalem and thy people are a reproach to all that are about vsus. Now therfore O our GOD heare the prayer of thy ſeruant, and his ſupplications, and cauſe thy face to ſhine vponupon thy ſanctuarie that lieth waſt, for the Lordes ſake. O my God encline thine eare and heare: open thine eyes and beholde our deſolations, & the citie whereupon thy name is called: for we doe not preſent our ſupplications before thee, for our owne righteouſneſſe, but for thy great tender mercies. O Lord heare, O Lord forgiue, O Lord conſider and doe it: deferre not for thine owne ſake, O my God: for thy name is called vponupon thy citie, and vponupon thy people. Chap. 10. ve. 3. 4. & 12.And thus continued hee faſting, weeping and mourning in prayer for the Church one and twentie dayes, and was heard and comforted.

And thus farre ſhall ſuffiſe for priuat faſting: the publike faſt followeth.