The Holy Exercise of Fasting, Sermon 2
HOMIL. II.
The ſecond Homilie ſheweth what are the parts whereof this fasting conſiſteth, and firſt, which be outward belonging to the body, and to what end they ſerue, as to abstaine wholly for a time from all kinde of meat and drinke, and ſleepe, and coſtly apparell, and ſuch like comfortes of the bodie: and yet what libertie we hauehave then in all theſe in times of neceſsitie.
BEing thus perſuaded of the neceſſitie of this holie exerciſe of faſting, by good and ſound reaſons from the Olde and New Teſtament, and that it is our duetie to obſerue it, and that the Lord requireth it at our hands; it remaineth, that I ſhould further declare, wherein this bleſſed ordinance of faſting conſiſteth, and what are the parts and nature of it: that we being willing to obey God in this dutie, might not erre of ignorance,1. Cor. … 30 and ſo not only obtaine nothing at his hand thereby, but pul his heauy iudgement vponupon vsus for abuſing it. For as the Apoſtle ſayeth of the abuſe of the Sacrament of the Lords ſupper among the Corinthians, For this cauſe many are weake and ſicke among you, and many ſleepe; and ſo that which in it ſelfe rightly vſed was a means of health for ſoule and bodie, was by their ignorance and abuſe the cauſe of manie grieuous diſeaſes & mortalitie among them, ſo it might come to paſſe, that whereas by this meanes wee ſeeke to pacifie the wrath of God alreadie broken out againſt vsus (which alſo we ſhall do in time, if it be rightly vſed) for the neglect or abuſe of it, or both, the Plague ſhould not onelyonly not ſtay, but we ſhould further prouoke the Lord to ſtrike vsus.
…sting con…teth of two …rts.This exerciſe therefore of faſting conſiſteth of two parts; the one is outward, the other inward: the outward appertaineth to the body, and is called a Bodily exerciſe, as to abſtaine from meat, drinke, ſleepe, and ſuch like; which of it ſelfe without the other is nothing worth, though commanded of God: the other is belonging to the ſoule, and conſiſteth in the inward vertues and graces of the minde holpen forward by this bodily exerciſe: and this ſimply, and in it owne nature is profitable, as hauing the promiſes of this life and of the life to come. And of both theſe the Apoſtle writeth vntounto Timothie, Tim. 4.8.ſaying, Exerciſe thy ſelfe vntounto godlineſſe, for bodilie exerciſe profiteth little, but godlineſſe is profitable vntounto all things, which hath the promiſe of the life preſent, and of that that is to come. Where he ſaith, that godlineſſe, and the pure worſhip of God, conſiſting in the inward graces of the minde: as in humility, faith, repentance, &c. is profitable in it owne nature: but faſting and all ſuch exerciſes of the bodie, and auſteritie of life is ſo farre foorth profitable, as they farther vsus in theſe. Therefore as the whole man conſiſteth of ſoule and bodie, but the ſoule is moſt principall, ſo doth this exerciſe of faſting conſiſt of theſe two parts, whereof this later appertaining to the ſoule, is the cheefe. And as in the ſanctification of the Sabbath there are two things, the one to reſt from all bodily labour, (appertaining to the bodie) the other to ſanctifie that time of reſt (belonging chiefely to the ſoule) which is the principall end of the other: So in faſting there are theſe two things to be conſidered, the one to abſteine from all food, (which directly concerneth the body) the other is the end, why we vſe that abſtinence, which is to further our ſoules in godlineſſe, which is the chiefeſt of all, and giueth life to the other, euen as the ſoule doth to the body. Therefore though abſtinence be neceſſarily required, yet that is not all, nay it is the leaſt part of this holy exerciſe, though the whole action hauehave the name of that, as being moſt ſubiect to the outward ſenſe (& ſo beſt knowen) for it is called faſting: as in keeping holy the Sabbath day, to reſt is the leaſt part of our dutie therein, yet the whole daie hath the name of that, for it is called the Sabbath, this is the daie of reſt.
The firſt …art belon…eth to the …ody, and …onſiſteth in …he absti…ence from …ll comfort …f the ſame.Firſt then we are to conſider what is the outward ceremonie in faſting, and the bodily exerciſe: and then what be the inward vertues to be adioined vntounto it, and to which end the other is vndertaken. The former is an abſtinence for a time wholly from all the commodities and pleaſures of this life, thereby to make vsus fitter for the inward graces of the minde: as to abſteine from meat, and drinke, & ſleepe, and ſuch like, that the bodie being thereby humbled and pulled downe, the mind thereby might be humbled and caſt downe alſo in it ſelfe before God. So that this outward abſtinence is therfore cōmanded, that we might feele in our ſoules, and in feeling outwardly might profeſſe, that we are vnwoorthie for our ſinnes either of life, or of any thing that belongeth to the vpholding of it, and therefore we doe willingly for a time bereaue our ſelues of the vſe of them. So that vponupon this, and ſuch like daies, we ought to abſtaine from al comforts of the body to theſe ends, both that we might thereby the better feele the deſerued miſery of our ſinnes, euen that we are worthy of death, and alſo that we might outwardly declare, and by this practiſe profeſſe the ſame.
Now whereas it may ſeeme vntounto carnall men,Ob. God being a ſpirit regardeth not theſe outward thing. & ſuch as meaſure things onelyonly by reaſon, that this outward abſtinence is a thing of no value, and ſuch as God regardeth not, neither are wee to aſcribe any vertue to that at all, ſeeing the Lord is a ſpirit, and will be worſhipped in ſpirit, and in truth; & again, foraſmuch as in themſelues meate and drinke are indifferent things, by vſing or leauing them they cannot make vsus better or worſe:Rom. 14.17 for the kingdome of God conſiſteth not in meate and drinke, but in righteouſneſſe, peace, and ioy of the holie Ghoſt, and therefore he that eateth or eateth not,…. Cor. 8.8. hath neither more or leſſe, and, and ſo is neither neerer the kingdome of God, nor further of from it by either of them.Matt. 15.11. And if Chriſt ſaid, that that goeth into a man defileth not the man, then to abſtaine, that cannot ſanctifie a man, and ſo if a man faſt, he is neuer a whit the holier, and if he faſt not, he is neuer a whit the woorſe: and thus vponupon ſuch fooliſh conceits men ſhould make light account of this holy ordinance of God, and wholly neglect it, as too manie doe.
For anſwer vntounto all theſe,Anſwer. and ſuch like, we muſt remember that faſting is the Lords ordinance, and that he doth command, that wee ſhould thus abſtaine, as hath beene prooued in the former Homilie out of the old & new Teſtament, therefore wee muſt not leaue it vndone, but thinke our ſelues bound vntounto it: Secondarily God that hath commanded it, will alſo accept of it, and giuegive it a bleſſing to all thoſe that in feare and obedience ſhall vſe it: and thirdly he hauing ordeined it to a moſt excellent end, euen to humble the ſoule, hee will make it proſperous to them to this end: euen as water in Baptiſme, and bread and wine in the Supper of the Lord are nothing in themſelues; nor reſt vponupon the Sabbath, if it bee conſidered in it ſelfe; yet all theſe being ordained of God, hauehave a great bleſſing to them that vſe them in reuerence and in faith.
Furthermore, ſeeing this outward abſtinence is appointed to this ende, to further vsus in true humilitie and affliction of our ſoules,…nd hath …mmanded for the …mbling … our ſo…les. …eu. 16.29. as hath beene ſhewed out of Leuit. 16. where it is preciſely and in expreſſe words required, that eueryevery one ſhould humble his ſoule vponupon that day: and ſo appointed to this end, that otherwiſe we cannot attaine vntounto it in that meaſure that we ſhould (for then had God appointed it in vaine, which once to imagine were moſt horrible blaſphemie) in reſpect of this, God doth require it, and we cannot without neglecting of the inward vertue refuſe the outward exerciſe. For as the Sacrament is appointed to that end, that thereby we might effectually remember Chriſtes death, according as it is written,… Cor. 11.16. Doe this in remembrance of me, and ſo wee are bound to vſe it continually vntounto his comming againe,…nd by ſ… ing … ar… …reat … ſur…er… in … humitie. and vſe it to that end, that thereby as by an outward ſigne we might remember him, and without this wee cannot remember him as often, and as we ſhould: So the very abſtinence from meate and drinke being appointed of God to further vsus in ſome inward vertues, which otherwiſe we cannot attaine vntounto, or not in that meaſure, though it be an outward bodily thing, yet commaunded of God, and commanded to theſe endes, we are not onelyonly bounde vntounto it, but we muſt beleeue, that it is acceptable vntounto God, and will greatlie further vsus.1. Cor. 9.25 For (as the Apoſtle writeth to the Corinthians) EueryEvery man that prooueth maſteries, abſtaineth from al things: that is, thoſe, which rather run in a race, or wreſtle for the beſt game, were woont to abſtaine from all ſuch things, as might either hinder their exerciſes, or make them leſſe able to performe them with praiſe, and whatſoeuer ſtrength or agilitie they had for this purpoſe in their armes or legges, or any part of their bodie, yet they neglected not this abſtinence, and found by experience, that it did greatly profit them, for the better brething, and othewiſe inabling of them to the performing of thoſe exerciſes with the beſt commendations: And may not we then be aſſured much more, that that abſtinence, which the Lord hath appointed, for the better fitting of vsus to the ſpirituall wreſtling with the ſinfull luſtes of our fleſhly mindes, as vnbeleefe, deadneſſe, and dulneſſe, hardneſſe of heart, want of feeling of our ſinnes and the deſerued puniſhments of them, priuie pride, want of feruencie in praier, and ſuch like, ſhall greatly further vsus to theſe endes, euen to preuaile againſt them? and though we had greater ſtrength of the ſpirit, then we hauehave, yet by this abſtinence wee ſhall finde all things in vsus greatlie furthered for this ſpirituall warfare.
By fasting we ſhall ſ…p the …outhes of the papiſts, who ch…l…nge vsus for the neglect of it.And beſides this there is another fruit of our abſtinence, which is none of the leaſt, euen that by thus vſing of it, we ſhall ſtoppe the mouthes of our aduerſaries the papiſts; who falſely boaſt that all faſting was in their religion, and ſince the preaching of the Goſpell came vp, men hauehave giuen it ouer, as though they did open a windowe to all licentiouſneſſe of eating and drinking. Wherin, though themſelues were altogither voide of the right maner of faſting preſcribed in Gods worde, (as ſhall appeere more fully heereafter) and ſo ſhould hauehave pulled out the great beame firſt that was in their owne eie, before they medled with the mote, that was in ours, according to the counſell of our Sauiour Chriſt: yet we cannot denie,Matth. 7. that we hauehave giuen them too iuſt occaſion of their ſlander, becauſe wee hauehave not vſed it publikely and priuately as often, as we ſhould. But againe for our defence we muſt remember what Chriſt ſaid in the defence of his Diſciples:Luk. 5.34. Can yee make the children of the wedding chamber faſt as long as the Bridegroome is with them? but the daies will come, euen when the Bridegroome ſhall be taken frō them, then ſhall they faſt in thoſe daies. Beſides, no man putteth a peece of a new cloath into an old veſture, for then the newe renteth it, and the peece taken out of the newe agreeth not with the old. God bleſſing this time of the Goſpell with ſundry great benefits did many times diſpenſe with vsus, as being a time of ioy and of the Bridegroomes preſence: and a great many for their ignorance were altogether vnfit for it, and ſo in that reſpect were priuileged from it for a time. But now ſeeing the Lord requireth it of vsus, more then euer he did in our time (for we hauehave not knowen ſo great a plague) why ſhould we not now by the practiſe of faſting, both for our owne good, and to ſtop the mouthes of our enimies, and that the Goſpell might bee well ſpoken of, take away ſuch occaſions? Thus though faſting be but an outward bodilie exerciſe, yet being commanded of God, he doth and will accept of it; and tending to the humbling of vsus it ſhall be profitable to that end: and we ought to vſe it alſo, that we might deliuer the Goſpell from that ſlander, which by the too great abuſe of their libertie in eating and drinking carnall men hauehave brought vponupon it, as that it ſhould be a doctrine of licentiouſneſſe, and of pampering the fleſh.
Now let vsus conſider wherein this abſtinence doth conſiſt;Faſting co… ſiſteth in a… ſtaining frō all meat a… drinke for a time. and that may partly be vnderſtood by that that hath beene ſayd of it alreadie. Heere then firſt of all commeth to be conſidered the abſtinence from meat and drinke, which becauſe it is one of the principall outward obſeruations, the whole exerciſe tooke the name of that; for it is called Faſting: and not onelyonly in our vulgar tongue but in other. And beſides, that the nature of the word doth ſignifie ſo much, the whole practiſe of the Church of God in the Olde and New Teſtament doth ſufficiently declare that this is a principall thing in this ordinance of God, Vtterly to refraine for a time from all kinds of meats and drinkes whatſoeuer. For ſo is it ſayd of that faſt which the King of Nineue cauſed to be proclaimed thorowout all that citie, Let neither man, nor beaſt, bullocke nor ſheepe taſte anie thing,…a. 3.7. neither feed nor drinke water: where man & beaſt, vponupon both which this faſt was impoſed, are forbidden all food and water, and not ſo much as to taſte of them. So is it ſayd of Dauid, when he faſted and prayed for the life of his child begotten in adulterie, That he would not eat any thing during that time, though the Elders & chiefe men of his houſe did perſuade him thereunto: for theſe are the words of the text,Sam. 12.….17. That Dauid beſought God for the childe, and faſted: then the Elders of his houſe aroſe to come vntounto him, and to cauſe him to riſe from the ground; but he would not, neither did he eate meat with them. And ſo it is ſayd of Ezra the Scribe,zra. 10.6. when he faſted and praied, & mourned for the ſins of them that had returned from the captiuity, euen for the ſtrange wiues that were among them, he did neither eate bread, nor drinke water: ſo he did wholly abſtaine from all food, euen from that that was common, as bread and water. And to conclude, this is that which Queene Hester Heſt. 4.16.willed Mordecay to command the Iews, when they ſhould faſt and pray for her, that ſhee might finde fauour with the King in that ſute which ſhe ſhould make for them: Faſt yee for mee, and eate not, nor drinke. So the right faſting preſcribed in the Word,And is not a ſober or ſpare kinde of diet. is not a ſober vſe of meates, which muſt be alwaies, nor yet a more ſparing diet than at other ordin…rie times, and ſo to eat but a little, but an vtter abſtaining from euening to euening from all meat and drinke whatſoeuer: therefore when wee profeſſe to keepe a faſt, thus muſt we do.
Whereby it appeareth, that the Popiſh faſts, which they ſo greatly boaſted of, were nothing leſſe than that true faſt, which the Scripture teacheth, and which we muſt practiſe: for they brake it diuers wayes, both in fulneſſe, & alſo in all delicacie of meats, which they permit vntounto themſelues in great meaſure, euen vponupon their faſting daies: and firſt of all they offended in ſuperfluitie and fulneſſe,The abuſe of Popiſh faſtes in permitting fulneſſe of meat vponupon their faſting dayes. for that it was lawfull vponupon their faſting dayes, as well as vponupon any other day to fill themſelues at dinner with all kindes of meats (fleſh onelyonly excepted) and alſo at breakefaſt and ſupper to fil themſelues with bread and drinke as much as they would: but the word of God teacheth vsus (and this hath beene the practiſe of all the godly) that we abſtaine breakfaſt and dinner, that wee might faſt from euening to euening. And beſides this generall libertie or licentiouſneſſe rather, which they gaue vntounto all, ſome of the poorer ſort, and ſeruants, and others alſo would fill their bellies of purpoſe on Thurſday at night, and on Friday at dinner, that with leſſe feeling to themſelues they might paſſe away their faſt: whereas it is requiſite in faſting, that we ſhould feele the want in our bodie, that by it wee might bee brought to feele the wants of our ſoules. What an abuſe was this, thus to peruert the right end of Gods ordinance into that that was cleane contrarie vntounto it? which as we do iuſtly condemne in them, ſo we muſt take heed that we fall not into it our ſelues; for then we ſhould be inexcuſable before God our ſelues, as the Apoſtle ſayth:Rom. 2.1. for in that that we condemne another, wee condemne our owne ſelues, becauſe we that condemne them, do the ſame things our ſelues.
Secondarily in their faſting daies they did greatly offend in delicacy & daintineſſe of meats and drinkes:Another abuſe in permitting all delicacie of meates and drinkes at the ſame time. for whereas vponupon that day, when we doe eate, wee ſhould content our ſelues with ordinarie and common meate, ſufficient onelyonly to preſerue health, becauſe faſting is to humble vsus: they did at dinner permit the vſe of all things ſauing fleſh, and ſo did giuegive liberty for greater dainties, and greater ſtirrers vp of the ſinfull luſtes of the fleſh, then they did forbid and take away: and beſides theſe, which were too much, wine of all ſorts was not onelyonly then permitted, but in great plentie vſed: and at euening when they did eſpecially profeſſe to faſt, they had all dainties except fleſh & fiſh, as ſpice-bread, cakes, wafers, marmelade and ſucket, with all kinde of fruites, as apples, peares, wardens, quinces and ſuch like growing at home, and oringes, limons, figges, and all kates elſe, that could be had from beyond the ſeas. Was not this a plaine mocking, and a ridiculous, yea more then apiſh imitation of their faſting, that when they did moſt of all profeſſe it for the humbling of their bodies, and therefore did abridge themſelues of many things, they did eate and drinke very plentifully of all thoſe things, which did moſt of all pamper it, and that without all ſcruple of conſcience? So that with them it was a verie good faſt kept, if at ſupper and dinner a man did eate no fleſh, though he did eate al other dainties beſides in what kinde ſoeuer: and with them it was a great fault to eate but one bitte of fleſh, euen of colde meate, that was remaining before, then to fill themſelues with al dainties of meat and drinke in any other kinde whatſoeuer: whereas we hauehave ſeene, that both the nature of the word Faſting, and alſo the practiſe of the beſt in holy Scripture doth require to eate nothing, but wholly to abſteine.
Beſides this abſtinence from meate and drinke, which is firſt and cheefe,In the day of fast we ought to abridge our ſelues of ſome part of our ſleepe. and from whence the whole action is denominated, there ought to be ſome forbearing at that time of ſleepe alſo, for the ſaid end, euen for the humbling of the bodie; that we wanting ſomething of that alſo, there might not onelyonly be a proportion and an agreement betweene meate and ſleepe, but the body this way alſo might ſomewhat be caſt downe, for want of naturall reſt. So that though we ſhould neuer play the ſluggards, and delight in ſleeping, which Solomon greatly condemneth in many places of the Prouerbs: Pro. 6.6. & 24.23.but take our reſt as well as our meat moderately & ſoberly, yet at that time we ſhould deny to our ſelues ſom part of our ordinary ſleepe, in the euening or morning, or both, and alſo at noone: and now though this be a time of the yeere, wherein men vſe to take there reſt at noone, yet on the faſting day they ſhould abſtaine from it, both for the humbling of their bodies, and alſo that they might redeeme that time, beſtowing it in ſome godly exerciſes. Thus the prophet Ioel biddes the Prieſts lie all night in ſackcloth,Ioel 1.13. and ſo ſheweth that they ſhould continue their faſt at leaſt ſom part of the night: euen as it is ſaid of Dauid, 2. Sam. 12.16.that when he faſted, he lay all night vponupon the earth: And alſo as Queene Heſter willed the Iewes to faſt for her three daies and three nights:Heſt. 4.16. So that we may plainely ſee, that this exerciſe doth not onelyonly take vp the day, that we might abſtain from ſleepe then, but alſo ſome part of the night at the leaſt. And thus we begin ouer night to doe ſome thing, as to thinke vponupon Gods hand, and to praie, and ſo againe betimes in the morning: and if we doe not, or cannot come to this perfection that other of Gods ſeruants hauehave come vntounto, in their great humiliations; yet ſeeing they are written for our inſtruction, let vsus come as neere them as we can: and ſeeing men will breake their ſleepe earely and late for the world, let them doe it for the ſeruice of God much more.
And the rather that we might be willing to abridge our ſelues not onelyonly of ſleepe, but of meat,What liberty we hauehave of meate and drinke and ſleepe in caſes of neceſſitie. let vsus farther conſider, that in this day of humiliation, wherein this abſtinence from theſe things is required; all men and women are not ſo neceſſarily tied vntounto them, but that if there be any who by reaſon of any defect, or infirmitie of bodie, or age yoong or old, are not able to performe it after this ſtrict maner, that then euen by the lawe of God they hauehave libertie to vſe ſo much in both theſe kindes, as may ſuffice for their health:Math. 12.1. For as Chriſt Ieſus excuſeth his diſciples in the caſe of neceſſity for plucking the eares of corne and eating when they were hungrie and faint, that thereby they might be more fit to follow him, and attend vponupon his ſeruice:verſ. 5. and as Dauid alſo is there excuſed for eating the Shew-bread, which by the generall rule was onelyonly for the Prieſts: So we though by the general law of faſting, are forbidden at that time to abſtaine from all meate and drinke, yet in caſes of neceſſitie, when by reaſon of ſome thing in our bodies; ſo to do would hinder vsus, and make vsus more vnfit for the ſeruice of God, and to take a little doth further vsus, and make vsus more fit for it, if by eating or drinking ſome thing we are ſo indeed, then in ſo doing hauehave wee not onelyonly not brokē the faſt, but therby attained vntounto the principal end of it. And again as reſt vponupon the Sabbath is neceſſarily required, yet in times of neceſſitie labour is not onelyonly permitted but alſo commanded,1. King. 19.6. and thus Helias fleeing 40. daies together for the ſafegard of his life from the cruell perſecution of Ieſabell, his trauell vponupon thoſe Sabbaths was no breach of the law: ſo is not eating a little of neceſſitie anie breach of faſting, though it ſeeme to be againſt the nature of it.
But heerein we muſt take heed that wee abuſe not Gods liberalitie,We must take heed that we abuſe not this liberty. and make it a cloake to our luſtes, that vnderunder this colour and pretence of our infirmities, we eate and drinke, and feed our ſelues, when there is no need. For as it were a great fault to worke or trauell vponupon the Sabbath day, when no neceſſitie did compell vsus, becauſe if there be need, God hath not reſtrained vsus; ſo in the day of faſt to eate, when we hauehave no need, becauſe when there is, God hath giuen vsus libertie to doe it. Seeing the Lord dealeth ſo mercifully with vsus all, that euen in the times, wherein he moſt reſtraineth vsus, he giueth ſo great libertie to all that need, we muſt needs be ſo much the more vnthankefull vntounto him for it, if we will not yeeld obedience to this ordinance of his, that is, that all they which for their yeeres, health, and ſtrength are able to abſteine, ſhoulde vponupon the faſting daies refuſe all kinde of meat vntil the euening, and abridge themſelues alſo of ſome part of their ſleepe.
… faſting …ur appa…ell muſt …e anſwerale to that ction.The third thing wherein this outward exerciſe doth conſiſt is, that we abridge our ſelues alſo ſomewhat of our apparell: for in the vſing or refuſing of that, as well as of any of the former, the bodie may be and is eaſier humbled or puft vp. The King of Nineue in that faſt of his did not onelyonly command that man and beaſt ſhould put on ſackcloth,Ion. 3.5.6. but himſelfe alſo aroſe from his throne & place of eſtate, and laid off his robe and princely apparell from him, and couered himſelfe with ſackecloth, and ſate in aſhes. And the prophet Ioel willing the people of his time to faſt and praie,Ioel. 1.13. and ſhewing them the right maner of it, bids them lie in ſackcloth: and wee oftentimes reade of ſackcloth to hauehave beene vſed in the times of publike and priuate faſting: We then though we be not tied to this kinde of weed, yet we muſt obſerue the equitie of it, which is to abſtaine from that coſtly apparell and trimming vp of our ſelues, which might puffe vp the body with pride, and put on that rather, ſo farre as it ſtandeth with decencie and comelineſſe, which might humble it: and ſo then to weare our woorſt clothes, rather then our beſt, or our ſecond. For as it is ſaid of the Iſraelites, whē Moſes brought them that ill tidings from the Lord,…od. 33 4. after their idolatrie with their golden calfe, that he would not goe with them, but ſend an angell before them. When the people heard this euill tidings, they ſorrowed, and no man put on his beſt raiment: it was a time of ſorrow, therefore they did not put on their beſt raiment: So all times of faſting being times of ſorrow, all men and women then ſhould hauehave off their beſt apparell, and be diſſolute rather then ordinarily careful in dreſſing of themſelues: for what curioſitie can there be in putting on of a peece of ſackecloth, which in faſting was the common attire of them all?
…here ou…ht … a diffe…nce of our …p…arell ac…din… to … times.And truely all experience both of holy Scripture and otherwiſe doth ſufficiently ſhewe, that godly wiſe men & women hauehave obſerued a difference according to the time, as of other outward behauiour and things, ſo of their apparell: and thus as there hath bene a time of feaſting, and a time of faſting, ſo a time to come foorth in their beſt & in their worſt apparell. For it is noted of Heſter that vertuous and noble Queene,Heſt. 5.1. that at the end of the faſt ſhe put on hir roiall apparell, that is, ſuch as was meete for a Princes to be ſeene in, inſinuating that during the time of the faſt ſhe wore other apparel, or this change on the ſudden ſhould not hauehave beene obſerued and declared.2. Sam. 12.20. And King Dauid alſo, when the childe was dead, and ſo no longer cauſe of ſeeking to the Lord by faſting and praier, for the life of it. He aroſe from the earth, and waſhed and annointed himſelfe, and changed his apparel, and came into the houſe of the Lord and worſhipped; that is, he clothed himſelfe like a king, and did annoint and trimme vp himſelfe to looke cheerefully, to ſhew that whiles he faſted he was diſſolute and careleſſe of himſelfe, and abſtained from all ornaments and delights. So Iudith that vertuous woman, when ſhe went to Holophernes for the ſafegarde of her people, did put off her widdowes apparell, that is, her mourning weede, which during the time of her widdowhood ſhe had worne before, which was a time of mourning, and then ſhe did annoint herſelfe, and put on all maner of ornaments, which though ſhe had, yet ſhe did not vſe them before; ſo ſhe had for the ſeueral times of ſorrow and ioy, ſutable kinds of dreſſing, and did vſe them accordingly. Then in the day of faſting, wherein greateſt ſorrow ſhould be, and be openly profeſſed, wee ſhould outwardly ſhew it in our apparell and dreſſing, as well as in other things; that both for coſtlineſſe and curioſitie it ſhould differ frō other: which though they be but outward things, yet ſeeing they are practiſed of the godly, and tend to this end,…oſt…ineſſe f apparell nd curioſitie … dr…ſſing a reat fault pon the aie of faſt. we muſt follow their example. Therefore it were a great ſinne vponupon this day, to ſet out our ſelues in pride, either of apparell, or iewels, or ſweete odors and perfumes, as flowers in our hands or boſoms, farther then neceſſitie in time of infection requireth, or of ſtarching, or curling and criſping of haire: and ſo to come abroad to ſee and to be ſeene, and (in the daies of greateſt humiliation, to lift vp themſelues higheſt, and to ſet out themſelues as it were to ſale in all maner of brauerie and delight: and then when they ſhould caſt down themſelues loweſt with the Publicane to receaue mercy, they ſhould ſet vp the Peacocks feathers higheſt, as though they did not need it, or cared not for it. And this is to be noted the rather, becauſe that ſome, if they come abroad and be ſeene, will not abate one haire of their pride, though they be very ſluts and ſlouins at home, if it offend not your eares ſo to call them.
And theſe are the outward exerciſes of the bodie, which are common to al thoſe that profeſſe to keepe this holie ordinance, as they ſhould, of what degree or calling ſoeuer they be: there is one more remaining, which is proper to all that are maried: who as they hauehave one comfort and commoditie in that eſtate, euen of their bodies, aboue others, ſo they are during the time of faſt to abſtaine from it:…uring the me of faſt …e maried …rties are abſtaine …om the ariage bed. for if we be debarred then of the vſe of thoſe things that are abſolutely neceſſary for the preſeruation of our liues, then much more from thoſe which are not of that neceſſitie, but rather for the comfort of our liues: and as all other pleaſures, delights, and recreations, which are at other times lawfull, are to be withdrawen from the bodie, ſo this alſo. Therefore then the maried parties with mutuall conſent are to abſteine from the fellowſhip one of an other, and from the mariage bedde, as the Apoſtle ſpeaketh.Cor. 7.5. Defraud not one an other, except it be with conſent for a time, that yee may giuegive your ſelues to faſting and praier, and againe come together, leſt ſatan tempt you for your incontinencie: whereas at other times he doth wholly forbid this abſtinence, leaſt ſatan ſhould tempt them to ſinne by refuſing the remedie of it, ſo at this time he doth require it to this ende, that hee nameth. And this is ſo ſtraitly required, that it is forbidden euen to them that are but newely maried, as to the bridergroome and the bride, who in this hauehave the greateſt liberty aboue all other: for the Prophet Ioel calling all ſorts of men and women vntounto faſting, becauſe the puniſhment then vponupon them was very great, ſpeaketh euen to both theſe by name, and not onelyonly willeth them alſo to faſt, but to run out of their chamber, ſaying, Gather the people,Ioel. 2.16. ſanctifie the congregation, gather the Elders: aſſemble the children, and thoſe that ſucke the breſts, let the Bridegroome goe foorth of his chamber, and the Bride out of her Bride-chamber. And thus much of the ſeueral things, wherin the outward abſtinence conſiſteth, which is the firſt part of this holy exerciſe, now it remaineth that I ſhould intreat of the inwarde vertues of the minde to be attained vntounto by theſe meanes which are thoſe that follow.