THE HOLY EXERCISE OF FASTING. Described largely and plainly out of the word of God: with all the parts and causes, and several kinds of the same: together with the most fit times, and convenient seasons, when and how long it should be held: with the manifold fruit and commodity that redoundeth to us thereby: and the whole nature and order thereof. In Certain Homilies or Sermons, for the benefit of all those, that with care and conscience intent at any time publicly or privately to put in practise the same. By Nicolas bound Doctor of divinity.  Perused and allowed by public authority. Occupy till I come, Luk. 16.13. Math. 25.11. It is well done good servant and faithful: thou hast been faithful in little, I will make thee ruler over much: enter into thy master's joy. 
Printed by JOHN LEGAT, Printer to the University of Cambridge, 1604. And are to be sold at the sign of the Crown in Paul's Churchyard by Simon Waterson.   

To the right Reverend father in God, and right honourable Lord, Doctor john jegon, Lord Bishop of Norwich, the continuance, and daily increase of all those heavenly virtues and graces, which the Apostle S. Paul requireth in a Bishop, 1. Tim. 3.2.  
RIght reverend father, and very honourable Lord, besides many other weighty reasons, whereby I have been moved to commend this simple present unto your Lordship's favour, which it is not necessary nor convenient to make all the world acquainted with (it is enough that your Lordship privately doth take knowledge of them) it may be sufficient openly to profess thus much; That whereas myself, with all the rest of my brethren & fellow ministers, were in our country, and in all the rest of your L. Diocese of Norfolk and Suffolk, the last summer enjoined by your letters sent to your officers to that end (according to the order set down before in print, by the authority of the Kings most excellent majesty) to come to the Church every we●ke upon the wednesdays and fridays, with the rest of our people & flock committed unto us: there and then to be occupied in prayer and fasting, to entreat the Lord for our sins, and for the sins of the rest in this land: that so his heavy hand, which by the pestilence was then very sharply, and that a long time stretched out in many chief cities and towns of this realm, and namely, of this your L. Diocese, as Norwich, and Yarmouth, and some other might be called in at his appointed time, 
Sam. 24.16.  as it was in the days of king David. Whereby it came to pass, that both here, and in many places else, there was much more preaching & hearing of the word of God, and praying unto him, than was before, and otherwise would have been. So that by means of the strait charge laid upon all by your L. letter, there was much good done in this country at that time, the fruit whereof I hope, remaineth unto this day. For though the book containing the cause and order of those fasts, which was made by some of the chief governors in the Church of England, and was authorized by the King's Highness, did (as I take it) not only give leave unto all places publicly to meet upon these above named days to these ends, but did enjoin them to it: and so all men might have taken knowledge of it, and of their duty therein from thence: especially when the cause of it (namely so grievous, and so universal a plague) was so notorious, that it could not be hid from any: yet it was found too true by experience in many places, that until such time as men were further called upon by your Lordship's letter, full of great and weighty reasons to persuade thereunto, that neither many ministers had any care to call upon their people to so holy and necessary a service, nor the people any great devotion to come: So slow are men unto any part of God's service, yea though it doth so greatly concern them, especially to this principal part of it in fasting and prayer (which hath been very long out of use) that they had need not only lightly to be called upon, but with many strong chords violently hailed unto it: though unto all matters of the world, they are so forward and hasty, that they run of their own accord, and none can stay them. Hereupon it hath come to pass, that a great part of the good, that this way hath been done unto the people of God, and service to his majesty, is to be imputed unto your lordship's diligent care, who did so timely, and effectually stir up men unto it: especially in respect of those chief places & others, under your Lordship's jurisdiction, which then were greatly subject unto this visitation, as well as other parts of this land, neither are they all of them yet free from it. Therefore these being part of my labours at that time, they are in some sort due unto your Lordship, by whose means I received encouragement thereunto, as others did to the like. And I have presumed to present them unto your Lordship, that by them you may see, and by one may judge of the rest, how ready we are, and shall be, to yield obedience to all your L. godly proceed: promising for myself, and presuming of the rest that when we shall be likewise commanded (which we expect, and hope for in time) to keep solemn days of thanksgiving for the mitigating of this plague in so great measure in the most places, and for the clean taking of it away in many, we will be, by the grace of God, as ready to perform that part of service, as we have been forward unto this. And in the mean season according to our bounden duty we will endeavour not only privately to be thankful unto God, but upon all such days, as we have our public assemblies, to do it in some part, and to call upon our people to be thankful to God with us, both in heart, words, and life: lest the Lord for our unthankfulness do return upon us with the same, or some other great punishment of his. Which we have so much the more cause to fear, unless we thus seek to prevent it, because the late memory of so great a work, both of justice in sending the plague, and of mercy in taking it away, is not so fresh & effectual with all men, nay with very few, as it should: but they like to ungracious children so soon forget the rod, as it is off their back. And seeing by these your Lordship may take knowledge, that by your godly incitation many were made more painful in their callings (at the least for that time) then otherwise they would have been, whereby also God was more honoured, and the people more instructed: your Lordship will according to that high place, wherein God hath placed you, especially to that end, take all opportunities by word and writing still to incite all men to be zealous and fervent in the work of the ministry: by giving all good encouragement unto the painful labourers in God's harvest, and by quickening up them that are any way slothful and negligent, and by discountenancing them that are altogether careless and idle, and by stopping up the passage unto all idol sheapherds & hirelings, who seek the fleece and not the flock: whose right arm as it is clean withered up, and their right eye utterly darkened so as the Prophet saith they have neither will, 
Zach. 11.17.  nor ability to do any good in the Church of God. That so not only the gospel may still more and more be purely preached in this your Lordship's Diocese, (as now by the grace of God it is, and hath been a long time by many learned & great men) but that the people in all places may be compelled diligently to frequent it: & not only themselves to yield obedience unto it, but to have their children & servants, 
Act. 10.2.  even their whole families willingly catechized: that they may fear God with all their househoulds. That so we may bless god, not only for your coming among us, but much more for your continuance with us, and over us: and pray to him for you (as we do, and mind to do) that the Lord will long preserve you zealous of his glory, and careful of the good of that part of his church, over which the holy ghost hath made you overseer, 
ap. 20.28.  which also jesus Christ hath purchased, not with gold or silver, but with his own most precious blood. That so among the rest of his good and faithful servants, who have used their talents well, 
ib. 25. 2●.  he may give you a full reward in the kingdom of heaven, who hath said, if thou love me feed my sheep, if thou love me, feed my lambs. 
●. 21. 1●.  For though the daily exercises of the word of God should be sufficient of themselves, to purchase credit and reverence to themselves with all sorts of people, as to the most holy ordinances of the eternal God; and the great wants, that are in all men, should drive them to seek to them continually as to the means of their salvation, whereby all their wants might be supplied: yet such is the irreligion in many, and the want of feeling in others, that they are no more forward unto any part of God's service, or of the means of their own salvation, than authority doth compel them. Thus assuring myself, that your later deeds will be answerable to these good beginnings, or rather happy proceed; yea that they will go far beyond them in all godly zeal, I comfort myself, with the rest of my brethren in the daily expectation and hope of it: praying to god, 
Psal. 69.9.  that the zeal of his house may even consume you: that so you waxing old in all well doing, 
Prou. 16.31.  your age may be so much the more honourable, being found in the way of righteousness. And so not doutibng of your Lordship's favourable acceptation of these my poor endeavours, I leave them to your fatherly and honourable protection, and myself, & my service to your continual commandment, very humbly taking my leave. Norton in Suffolk. 30. April. 1604.  
Your Lordships ever humbly at commandment. Nicolas Bound.   

To the godly and Christian Reader, the daily increase of that true godliness, which hath the promise of the life present, and of that that is to come, 1. Tim. 4.8.  
WHen as of late this holy exercise of fasting, was by public authority, not without just cause imposed upon us (well-beloved fathers and brethren) I thought it convenient, or rather necessary for that people, which then I had to deal with (and have still) first of all to make them acquainted with the nature of it, not so much by preaching of fasting out of some one text, (which could not very fitly have been done) as by delivering unto them in sundry sermons the whole doctrine of it orderly, out of many places of holy Sc●●pture, or rather out of the whole word of God indifferently. That so they might be the more willing to submit themselves unto it, when they did see clearly what they should do, and also that they do it in some good measure acceptable to God, and comfortably to themselves, when they perceived after what manner they should do it. And thus in making of these short treatises and Homilies at the first I had respect only unto them. Since I considering on the one side the great ignorance that is in most places, as of all other parts of gods service which are ordinary so most of all this, which is extraordinary, especially because it is, and hath been so much out of use: and then weighing on the other side, that there may be hereafter great cause offered unto us again of using this holy & excellent ordinance of god, either publicly in many places, or privately in more, seeing that this visitation of the plague doth so linger, like unto the leprosy which sometime did hang long in the houses of the jews, and so doth very shortly, or not at all wholly departed from some places: besides those new chastisements, which we know not how many or how soon they may come upon us: I thought since, that both for these, and for other causes these my labours might be not wholly unprofitable to all those, that are well minded. And thought I cannot be ignorant that there are many and godly and learned sermons and treatises, both in english and latin, already extant of this argument, and so my endeavour after them may seem superfluous: yet all things considered, I doubt not, but that some may stand in need of these also. For as I must needs confess, that I have read the former, & endeavoured to follow some of them: so I leave the learneder sort to such of them, as themselves shall best like: only this for the more ignorant sort I have aimed at, to make the whole doctrine of fasting easy and plain, that they might with facility understand what god requireth of them in the day of fast, and how they ought to behave themselves therein: And to that end I have set down every thing orderly, & at large, & therefore the more clearly: and not scholastically and shortly (as some have done) and by that means the more obscurely, especially unto the vulgar sort: and I have showed the practice of every particular, out of the Scripture, setting down at large the words of every text for the capacity of the simplest, and oftentimes for the more easiness and plainness, having recourse of purpose to the self same texts, rather than making choice of new, which vainly might happily have bread some obscurity Which kind of writing if it may seem to bring tediousness unto the learned ears, they must consider, that first I preached these sermons to the meaner sort, men not brought up in learning and so did apply myself in handling of this doctrine unto their capacity, leading them on in it according to their own pace (which is rightly to divide the word of God: and in his house (as a wise steward) to give unto every one of them their own food in due season) and since, even as they were then preached, I have published them for their sakes especially, and so have delivered them as milk, for all those that are but babes and children in Christ. And therefore if any of these shall receive any benefit by them, I have attained unto the end of my labours, though the other sort be not helped by them one whit. For which I will pray unto God, even as I desire all you, to whom these presents shall come, to pray for me: and the Lord hear us all for ourselves, and one of us for an other: and his well beloved son Iesu● Christ our only mediator for us all: that we may live and die in his faith and in his fear: that so the same Christ may be unto us life, and in death advantage. Norton, in Suffolk.  
Your loving brother in the Lord Nicolas Bound.   

THE GENERAL Contents of the whole book, which may serve for an alphabetical table, to find out every thing handled in the same.  
Page, 1. 
The 1. Homily showeth, that the exercise of fasting is not an human constitution, but an ordinance of God, approved in the old and new Testament, and so how God requireth it of us at this present, and for what causes.  Pag. 26. 
The 2. Homily showeth, what are the parts whereof this fasting consisteth, and first, which be outward belonging to the body, and to what end they serve, as to abstain wholly for a time from all kind of meat and drink, and sleep, and costly apparel, and such like comforts of the body: and yet what liberty we have then in all these in times of necessity.  Page. 58. 
The 3. Homily entreateth of the inward virtues of the mind to be attained unto, & professed in fasting; without the which the outward abstinence is nothing worth: namely of true humility and casting down of ourselves before God, and wherein that consisteth, and how necessary it is, and by what means we may attain unto it.  Page. 94. 
The 4. Homily Continueth to entreat of the inward virtues of the mind; and namely of the hope that we s●oul● have of the pardon of our sins, upon our true repentance: and that God will give us the things that we seek to him for: which hope must stir us up to fervent and long prayer, and how by importunity we shall prevail with God; & what things else may quicken us unto fervent prayer.  Page, 133. 
The 5. Homily Doth further entreat of fervency of prayer requisite in fasting: and to the end we may consider, what great things God hath promised to fasting and prayer; and how he hath performed the same, not only to the godly, but even to the wicked, who have thereby obtained great deliverances: yea how men by humble supplication have prevailed with men, even with their enemies.  Page, 168. 
The 6 Homily showeth what is the proper time for fasting, namely, the time of affliction and sorrow: & then how God requireth it, and his servants have practised it; and so how the Lord requireth it of us in this time of our sorrow, and how long the time of a fast should continue: and how the same time should be spent.  Page, 208. 
The 7. Homily entreateth of the several kinds or sorts of fasts, whereof the one is private, and the other public: and first of private fastings, and how to behave ourselves in them: and how they ought to be entertained into men's houses: and for what causes; and what great good may come thereby: and what liberty the Governors have in appointing of them above all the rest of the family.  Page, 253. 
The 8. Homily entreateth of the second kind of fasts, which are public: and why so called: and how all sorts ought to come to them: and what a great fault it is for any to be absent: And then of the cause of them, which is the wrath of God against his Church: either present, as it is now upon us: or likely to come: which the godly have considered in the course of God's providence, and so have sought by fasting and prayer to prevent it, and not always tarried till it came upon them.  Page. 200. 
The 9 Homily. Continueth to show the causes of public fasts, namely when the wrath of God to come hath been justly feared, in respect of the great sins, that have abounded and of the judgement of God, denounced against the same openly by the ministers of God. And when God's wrath hath not only been upon themselves, but upon others of their brethren, the children of God.  Pag. 353. 
A direction for Prayer: Fit and convenient for all those, that being ignorant or unacquainted with private prayer, are desirous to pray by themselves.    

The holy exercise of Fasting described out of the word of God.  

HOMIL. I.  
The first Homily showeth, that the exercise of fasting is not an human constitution, but an ordinance of God, approved in the old and new Testament, and so how God requireth it of us at this present, and for what causes.  
RIght well-beloved in the Lord, whereas we have been of late commanded by the Kings most excellent Majesty, and that not without just cause, to meet once a week upon the Wednesday, 
The occasion of this Treatise.  to be occupied in fasting and prayer: because that the thing itself hath been so long out of use, that a great number have little or not at all practised it, yea they have not so much as been acquainted with the doctrine of it, and so do almost not know, what it meaneth: I thought it my bond duty first of all to God, and then to you (committed to my charge) in one part of the day at the least (during this time of fasting) to entreat of the thing itself, that so you might know how to behave yourselves in it, and the longer that we shall continue it, (as having more knowledge of it) to be the better prepared for it.  
here than first of all that we might do this that we do, not only in obedience to our Lord and King, but especially & most of all in faith, unto God, without which nothing (yea though it be good) can please him, as the apostle saith, 
●eb. 11. 6. ●sting is ●t devised 〈◊〉 man, but mmanded 〈◊〉 God.  we must be persuaded, that this order of fasting is not a thing devised by man: but appointed of God, and commanded in his holy word: and therefore that which he doth necessarily require at the hands not only of others, but even of ourselves. And this we had need to be persuaded of the rather, because that some never think themselves bound unto it, and so make no difference of times either for fasting or for feasting, but (if they have wherewithal) all times are alike unto them for eating, or not eating. But Solomon the wise showeth, 
Eccl. 3.1.  that to all things there is an appointed time, and a time to every purpose under the heaven, and so there is a time, wherein we are as well commanded to fast, as we have liberty to feast: and therefore as Esra and the Levites would not have the people to fast & weep then, 
Nehem. 8.10.11.  but rather to eat and rejoice when it was a time of joy: So the Prophet Esay findeth fault with some of his time, 
Esay 22.12.13.  who when the Lord called them by his word and punishments unto fasting, they fell to feasting, and so there was (as he said) killing of sheep, and oxen, eating and drinking. And so neither of them knew what was fit for their several times: we must therefore be persuaded, that as there are times, in which God of his great mercy giveth us liberty to feast, and to use his creatures, not only for necessity sparingly, but for delight abundantly, as at marriages and other times of rejoicing: so there is a time also, when he would have us not only eat temperately, (which we must do always, even at feasts, that we fall not to surfiting and drunkenness, but even to abstain wholly from meat and drink, and all other comforts of this life, to those blessed ends, for which he hath ordained it.  

●he Jews ●d a standing fast ●erely. ●eu. 16.29.  To this end we may remember, what is written concerning fasting in the book of Leviticus, and namely how there it is said, that the Lord commanded the jews once a year, that every soul should humble itself with fasting before the Lord in one of the great assemblies: where Moses showeth or rather the Lord by him, that this fast should be kept perpetually once a year, and in what month, and what day of the month, and to what end, namely to humble themselves for their sins, and therefore what must then be done, viz. that they must abstain from all work and worldly business, and be occupied in all exercise of God's worship, as upon the Sabbath day, and that the Priest should make atonement by prayer to obtain remission of their sins. And the same commandment is set down again in as many words in the 23. 
Leu. 23.2  chapter of the same book, where he showeth that all were bound to it, and that they should then lay aside all their worldly business, and have an holy convocation and therein have sacrifices and prayer, that it might be a Sabbath unto them, as all fasts are of the nature of the Sabbaths, saving that in them they abstain from meat, and then all things are done to an other end, even that there might be great humiliation in them for their sins, (which too are not so proper unto the Sabbath) and so upon their repentance God might be reconciled unto them, and spare them; which are most excellent ends of fasting, and a great fruit of that work, which might provoke all unto it, and none might repent them of their labour.  
And in these places though there be no mention of abstaining from meat and drink, and so they may seem not to appertain to this argument of fasting, yet besides that all learned men do thus take them, that this was a day of yearly fasting, even the very circumstance also of the text doth necessarily lead us unto this interpretation; for when he not only makes it a day of abstaining from all work, and spending it wholly in God's service publicly, but also that the end of it should be, that they might be humbled for their sins, & so reconciled unto God, & this humbling of their souls is principally urged: and we know that the humbling of the body is a means to humble the soul, and the body is specially humbled and brought down by abstaining from meat and drink and other comforts of it: and besides we find by practice in the Scripture, that in other times of great humiliation, the servants of God have abstained from these things; therefore we may be assured that this is meant in these places, and that this was their practice, that upon this day they abstaining from meat and drink, did thus also cease from work, and were occupied in God's worship to this end, even to the humbling of themselves before the Lord: and so this was the thing that was commanded them yearly to do, even to keep a day of fast.  
And there was great reason of it, 
There was great reas● of it.  for in the year many great sins might be committed of all sorts, which might justly provoke God's wrath against them, and so they had great cause to be humbled for them: and once in the year God might show some tokens of his displeasure, in some of his punishments, as by raising up some enemies against them, by sending sickness, scarcity, unseasonable weather and such like; therefore they might think that once in the year at the least, there was cause for them thus to humble themselves, especially when God had commanded them so to do. For though they should thus humble themselves continually for their sins, as they sell out, yet to help their infirmity ●hey had a set time appointed for it, 〈◊〉 do it more thoroughly. For as the● 〈…〉 Sabbath given them, that 〈◊〉 a week they might wholly 〈◊〉 ●om their labours, and attend upon the worship of God for their good; t●ough they should every day redeem the time, and as they had their daily sacrifices morning and evening, and so times for prayer. So here though all should continually be humbled for their sins private, and mourn for them that were public, when they saw any tokens of God's displeasure; yet to help their infirmity herein, they had a solemn day appointed for this purpose, that the time itself might not only put them in mind of that, which otherwise would have been forgotten of the most, or not so seriously thought upon: but also further them therein. And as we find by experience how needful it is to have a Sabbath to put us in mind of, and to further us in God's service: (for how few do it at all, or as they should upon the week days; and then what would they do, if there were no Sabbath at all.) So the godly no doubt in those days did find by their own experience, that though they had oftentimes cause in respect of their sins, and the punishment of them to fast publicly and privately, yet if they had had no set time appointed for it, they should very often have failed in so necessary a duty: even as we see among ourselves, that because we have no such times appointed for us, that very few though they have great cause, do practise it at any time. Therefore this was God's goodness to that people, to give them such a commandment.  

How far he equity f that law ●indeth us.  Now though the ceremony of the yearly day be taken away, as many other solemn days of theirs are yet the thing itself, that is Fasting, is not taken away: for though we be not tied to that yearly day, yet we are bound at sometimes to fast, and that by virtue of that commandment given to them, as well as they were. For if we consider the end, and see the equity and reason of it, we shall find that it binds us as much as them; and so we having the same cause among us, which moved the Lord to enjoin them this practice, must think, that we have the same commandment also of fasting: though not at that time, and yearly, yet at some time in a year, at the least in many years. For it being ordained to this end, that they being humbled for their sins private and public, and there testifying their humiliation, the wrath of God against them either threatened justly in the law, or upon them already, or appearing & imminent, might be turned away, and so they reconciled unto God, and spared: we have the same cause to be humbled many ways, especially at this present, and so now God commandeth us to use it: And first of all in respect of our great unworthiness of God's manifold benefits: for look to them that be public, past and present, as the long, and happy, and peaceable reign of our late sovereign Queen Elizabeth of famous memory, 
To be humbled both i● respect of th● death of ou● late Queen Elizabeth.  with the Gospel, and freedom from our enemies, and other plagues: and then consider, on the other side the little fruit of them, the great unthankfulness for them, nay abuse for them, and of God's patience in them, and we shall see great cause of humility, and of earnest seeking to God for the continuance of them by fasting and prayer: especially if we well way the late great loss of ours in the death of her Majesty.  
For if David bade the people of his time mourn for the death of Saul their King, because they enjoyed many great benefits under his government, saying, 
●. Sam. 1.4.  Ye daughters of Israel weep for Saul, which clothed you in scarlet and with pleasures, and hanged ornaments of gold upon your apparel: then we much more have cause to lament for her death, by whose life we enjoyed and that so long so many inestimable benefits both for soul and body, for profit and for pleasure: and truly it is to be feared, that her death is too lightly passed away of the most. The Lord indeed in much mercy hath most happily supplied it beyond all our expectation, but yet that must not be forgotten; and the more graciously and speedily he hath supplied it, and yet we unworthy of the former, the more cause have we to be humbled. For when many great benefits come heaped up one after another, and no measure of true thankfulness and obedience answerable unto it, there must needs come some great punishment afterwards, if it be not prevented. And so the sight and consideration of these great benefits thus continued, with the little or no fruit at all of them, should humble us, and so drive us to show it in fasting and prayer, that God might forgive us, and so still continue his benefts.  
Besides this, if they upon this day had cause to be humbled for their sins, 
And in respect of our sins.  and for the punishment of them either present or imminent; then if our sins be as great, and many, or more than theirs, because we have more and greater benefits (for his Word in the ministry of the Gospel is more clearly come to us, and this time hath many things which the time of the Law had not) then seeing to whom much is given, 
●uke 12.48.  of them much is required: we having received so much in comparison of them, and done so little for it, have more cause to be humbled than they, and so are bound by virtue of this law to hold some days of humiliation as well as they, though not that yearly day; especially if we consider the punishment not only to be feared, but already upon us. For though God hath given us a most gracious and worthy Prince, yet see how there hath been fear of losing him by the desperate attempts of his traitorous enemies: whom though in their plot it hath pleased God to disappoint, and we hope, and pray that he always so will, yet he hath suffered them somewhat to break out, that all might take knowledge of them, to be humbled for their sins, the cause of them. For he is not King for himself, but for us; in his preservation consisteth all our good; in his death the loss of us all: especially when they seek also to put out his whole race, and to bring in some Popish, Spanish pretended heir: then consider the loss of Religion, and the more than hazard, yea utter overthrow of our peace, and all that we have, we should come under the popish and Spanish yoke, either of which were intolerable, as our forefathers have learned by too lamentable experience: therefore in respect of this also we have cause to be humbled, and so to fast, both to bring us to it, and outwardly to declare it.  
Moreover if we consider the great sickness and mortality, that reigneth, & hath done a long time in most of the chief places in the land, 
And this present pestilence that is in many parts of this land.  as in London where have died 2000 this last week and more; and truly this is much, considering, how many have removed out of this city, and how many have died before: so that it is reported, that there are certain hundred houses standing empty: besides in most of the villages about London, and in other cities and great towns, as in Norwich, and in many coast towns, and other in Norfolk and Suffolk, as Yarmouth, Laystaffe, Ipswich, etc. that I speak not of those which are in other shires, as Colchester, Cambridge, Newmarket, and many more, that we know not. If there were nothing but this, there were great cause to be humbled, for so manifest a token of God's wrath, so apparently, and so universally, and so long showed. And this moved the King's Majesty, of his Princely care, that he hath of all his subjects, to set down this godly order of weekly fasting. For concerning ourselves, though by the free mercy of God it be not upon us yet, 
●om. 12.5.16.  yet these are our brethren, and therefore as the Apostle saith) we should be of like affection one towards another, 
Luk. 13  and so ready to weep with them that weep. Besides, as our Saviour Christ saith of them, upon whom the tower of Siloam fell, & slew them: that they were not the greatest sinners, above all that dwelled in jerusalem, so must we say of these men and women, that have died of the plague, and of those places where it hath been, and is so heavy; but except we amend, we shall all likewise perish: therefore we in them, as in a glass, are to see, what we have deserved, and so for our own selves to be humbled also: considering that this punishment of God upon them for their sins, (deserved also by us) is contagious, and so may easily spread even unto us quickly, by them that come from the places infected, as thus it hath come to many places a far off already. Therefore in respect of all these we are bound by God's law to give ourselves to fasting and prayer: as well as the jews were, though we be not tied to that month and to that day.  

●ugh the ●moniall 〈◊〉 of the ●es fast ●broga●, yet fa●g remai● still.  For even as, though the jewish Sabbath be taken away, which was upon the Saturday, yet whether we consider the end of fasting, or of sanctifying a day of rest, we are still bound to keep one in seven, and this one that we do, and we have as much need of it, as the jews had: so we may say of the day of fasting, though that prescript day be taken away, yet if we consider the ends and causes of it, namely to humble us for our sins, we are bound to it still upon some days, and have as much need of it as ever they had: Therefore we must be persuaded, that now God doth require it of us, and not only the king, and so let us do it in obedience unto him principally, and conscience of our duty.  
Thus we see also, what we ought to have done, and what God required of us often heretofore, though we have neglected it; when we have seen sin abound, threatening God's judgement, yea when we have seen and felt his punishment upon us, in unseasonable weather, in scarcity and dear years, in the time of common sickness, in the fear of our enemies, in traitors at home, and such like: which if we had used more, as we had occasion, and the time called us unto it, we might have looked for greater blessings, and many punishments had not lain so lo●g upon the people. But that that we ha●e failed in before, let us now make a supply of: and to that end let us farther consider, what proof we have more, that God requireth it of us.  
If this yearly day upon these grounds, that we have heard, be not sufficient to bind us, then let us remember, that besides it, they had other movable & uncertain fasts, 
The jews had other movable fasts upon sundry occasions.  which were holden at divers times upon sundry occasions: that we seeing how we have the like occasions among us, might know, that we ha●e the like commandment from God to do, as they did, and so should fall into the like practice, and not to think it to be a thing commanded only by man, and so indifferent, and therefore that a man may choose, whether he will use it, or leave it. To this end consider, what is written by the Prophet joel, cap. 2. 
●el. 2.12.  Therefore now the Lord saith, turn you unto me with all your heart, a●● with fasting, and with weeping, ●●d with mourning: where he telleth them plainly, that at that very time God commanded them to fast: in the former part of that Chapter he had put them in mind of a great punishment of God, that was upon the fruits of the earth by caterpillars and such like vermin, and then showeth them, what God required of them in such a case, as the only remedy, even to humble themselves for their sins the cause of it, and to seek to him with fasting and prayer, 
commanded y the Lord.  and therefore saith, that God commanded them so to do: If then this was done by the commandment of God upon such an occasion, then may we be assured also, that other public fasts, that we read of in the Scriptures upon the like occasions, had the like commandment from God, though it be not in express words so set down: For if when the fruits of the earth were destroyed, he commandeth them in the name of God to fast, as the only remedy to be helped: then may we be assured, that we are commanded not only by the king, which is sufficient to bind all men, but by God himself to do as we do, when not the fruits of the earth so much, as men for whom they were made, 
By the sa● reason G● command us to fas● this prese 2 Sam. 1.  by this pestilence and hand of God are destroyed in great number.  
Thus David by the wisdom of god's spirit according to the equity of his law, did see, that he had great cause to fast, when he heard of the overthrow that the Israelites had by the Philistims, and so himself and his company did fast for that great loss: accounting as it is written: They mourned, and wept, and fasted until even for Saul, and for jonathan his son, and for the people of the Lord, and for the house of Israel, because they were slain with the sword: if he saw that God required it of him, when the people were slain by men, than ought we to believe that he requireth it of us also, when so many are slain by his own hand, and he hath not yet ceased, but his arm is stretched out still, as the Prophet saith. In like manner jehosaphat the king of judah, 
9.12.21.  when the Ammonites and the Moabites, and they of mount Seir came against him, and his people, he being but in fear of some destruction, proclaimed a general fast, & by prayer sought unto the Lord, and thought it his bound duty to do so, as it is said. 
●hr. 20.3  He feared, and set himself to seek the Lord, and proclaimed a fast throughout all judah: then we much more have good cause to do, as we do, and this fast, that is now every where observed by public authority, is done upon good ground, even by the commandment of almighty God. When besides the just cause to fear for the time to come, we hear of so great destruction in many places already. The like may be said of all other fasts observed in God's word, namely, that they have been taken up, not as a voluntary or will-worship, that it should be said of them, 
Isa. 1.12.  who hath required these things at your hands? but as a necessary obedience unto the commandment of God, though not given unto them in express words, yet necessarily gathered from the equity of his law. 
Hest. 4. 1●  As also in the days of Hester, when Haman the jews adversary sought their ruin and overthrow, they to prevent it, sought to humble themselves before God for their sins, and therefore gave themselves to fasting; (as God requireth in such cases, both that thereby we might be humbled, and also that it might appear, that we were so indeed:) and this they did, because the case was very extraordinary, when the destruction of the whole church of God was sought at once: So we may think that in so great calamity as this, not in one, but in many places, and so not in one but in many parts of the Church of God, God requireth of us, that we should humble ourselves in fasting, some one day, or other.  
Last of all, that we might be persuaded that God requireth fasting of us as well as of our forefathers, 
●ing is ●anded ell in ●ime of gospel 〈◊〉 the 〈◊〉.  of the Gentiles as well as of the jews, under the Gospel as well as in the time of the Law: we shall see that it hath warrant in such cases as these, as well from the New Testament as from the Old. As when Christ was challenged for this, 
●5. 33.  That his Disciples did not fast, though john and his Disciples did often: he doth so defend them, that he doth not wholly put it away from them, as though they were not bound to it in the time of the Gospel; but showeth, that as yet they were dispensed with, because Christ jesus the bridegroom was with them, and so it was a time of joy; but the time should come, when he should be taken from them, & great affliction should befall them, than he requireth fasting of them, saying, The days will come, 
Luk. 5.35  when the bridegroom shallbe taken from them, then shall they fast in those days: commanding them and all other, even under the Gospel in the time of great affliction to fast. This time of the Pestilence is a time of great sorrow, & of great affliction, therefore now by the Old and New Testament we are bound to it. And so this may be sufficient to certify the consciences of all (that are not evil disposed) That to serve God in fasting and prayer is a thing that he requireth of us: and so if there were no commandment from men to enjoin us, yet the authority of his Word in the Old and New Testament, and the practices of his servants upon the same ground should compel us unto it.   

HOMIL. II.  
The second Homily showeth what are the parts whereof this fasting consisteth, and first, which be outward belonging to the body, and to what end they serve, as to abstain wholly for a time from all kind of meat and drink, and sleep, and costly apparel, and such like comforts of the body: and yet what liberty we have then in all these in times of necessity.  
BEing thus persuaded of the necessity of this holy exercise of fasting, by good and sound reasons from the Old and New Testament, and that it is our duty to observe 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 duty, might not err of ignorance, 
1. Cor. ● 30  and so not only obtain nothing at his hand thereby, but pull his heavy judgement upon us 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 weak and sick among you, and many sleep; and so that which in itself rightly used was a means of health for soul and body, was by their ignorance and abuse the cause of many grievous diseases & mortality among them, so it might come to pass, that whereas by this means we seek to pacify the wrath of God already broken out against us (which also we shall do in time, if it be rightly used) for the neglect or abuse of it, or both, the Plague should not only not stay, but we should further provoke the Lord to strike us.  

osting 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 abstain from meat, drink, sleep, and such like; which of itself without the other is nothing worth, though commanded of God: the other is belonging to the soul, and consisteth in the inward virtues and graces of the mind helped forward by this bodily exercise: and this simply, and in it own nature is profitable, as having the promises of this life and of the life to come. And of both these the Apostle writeth unto Timothy, 
Tim. 4.8.  saying, Exercise thyself unto godliness, for bodily exercise profiteth little, but godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. Where he saith, that godliness, and the pure worship of God, consisting in the inward graces of the mind: as in humility, faith, repentance, etc. is profitable in it own nature: but fasting and all such exercises of the body, and austerity of life is so far forth profitable, as they farther us in these. Therefore as the whole man consisteth of soul and body, but the soul is most principal, so doth this exercise of fasting consist of these two parts, whereof this later appertaining to the soul, is the chief. And as in the sanctification of the Sabbath there are two things, the one to rest from all bodily labour, (appertaining to the body) the other to sanctify that time of rest (belonging chiefly to the soul) which is the principal end of the other: So in fasting there are these two things to be considered, the one to abstain from all food, (which directly concerneth the body) the other is the end, why we use that abstinence, which is to further our souls in godliness, which is the chiefest of all, and giveth life to the other, even as the soul 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 have the name of that, as being most subject to the outward sense (& so best known) for it is called fasting: as in keeping holy the Sabbath day, to rest is the least part of our duty therein, yet the whole day hath the name of that, for it is called the Sabbath, this is the day of rest.  

The first ●art belongeth to the ●ody, and ●onsisteth in ●he abstinence from ●ll comfort ●f the same.  First then we are to consider what is the outward ceremony in fasting, and the bodily exercise: and then what be the inward virtues to be adjoined unto it, and to which end the other is undertaken. The former is an abstinence for a time wholly from all the commodities and pleasures of this life, thereby to make us fit for the inward graces of the mind: as to abstain from meat, and drink, & sleep, and such like, that the body being thereby humbled and pulled down, the mind thereby might be humbled and cast down also in itself before God. So that this outward abstinence is therefore commanded, that we might feel in our souls, and in feeling outwardly might profess, that we are unworthy for our sins either of life, or of any thing that belongeth to the upholding of it, and therefore we do willingly for a time bereave ourselves of the use of them. So that upon this, and such like days, we ought to abstain from all comforts of the body to these ends, both that we might thereby the better feel the deserved misery of our sins, even that we are worthy of death, and also that we might outwardly declare, and by this practice profess the same.  
Now whereas it may seem unto carnal men, 
Ob. God being a spirit regardeth not these outward thing.  & such as measure things only by reason, that this outward abstinence is a thing of no value, and such as God regardeth not, neither are we to ascribe any virtue to that at all, seeing the Lord is a spirit, and will be worshipped in spirit, and in truth; & again, forasmuch as in themselves meat and drink are indifferent things, by using or leaving them they cannot make us better or worse: 
Rom. 14.17  for the kingdom of God consisteth not in meat and drink, but in righteousness, peace, and joy of the holy Ghost, and therefore he that eateth or eateth not, 
●. Cor. 8.8.  hath neither more or less, and, and so is neither nearer the kingdom 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 abstain, that cannot sanctify a man, and so if a man fast, he is never a whit the holier, and if he fast not, he is never a whit the worse: and thus upon such foolish conceits men should make light account of this holy ordinance of God, and wholly neglect it, as too many do.  
For answer unto all these, 
Answer.  and such like, we must remember that fasting is the Lords ordinance, and that he doth command, that we should thus abstain, as hath been proved in the former Homily out of the old & new Testament, therefore we must not leave it undone, but think ourselves bound unto it: Secondarily God that hath commanded it, will also accept of it, and give it a blessing to all those that in fear and obedience shall use it: and thirdly he having ordained it to a most excellent end, even to humble the soul, he will make it prosperous to them to this end: even as water in Baptism, and bread and wine in the Supper of the Lord are nothing in themselves; nor rest upon the Sabbath, if it be considered in itself; yet all these being ordained of God, have a great blessing to them that use them in reverence and in faith.  
Furthermore, seeing this outward abstinence is appointed to this end, to further us in true humility and affliction of our souls, 
●nd hath ●mmanded for the ambling 〈◊〉 our souls. ●eu. 16.29.  as hath been showed out of Leuit. 16. where it is precisely and in express words required, that every one should humble his soul upon that day: and so appointed to this end, that otherwise we cannot attain unto it in that measure that we should (for then had God appointed it in vain, which once to imagine were most horrible blasphemy) in respect of this, God doth require it, and we cannot without neglecting of the inward virtue refuse the outward exercise. For as the Sacrament is appointed to that end, that thereby we might effectually remember Christ's death, according as it is written, 
● Cor. 11.16.  Do this in remembrance of me, and so we are bound to use it continually unto his coming again, 
●nd by s●●ing 〈◊〉 ar●●reat 〈◊〉 surgery in 〈◊〉 humitie.  and use it to that end, that thereby as by an outward sign we might remember him, and without this we cannot remember him as often, and as we should: So the very abstinence from meat and drink being appointed of God to further us in some inward virtues, which otherwise we cannot attain unto, or not in that measure, though it be an outward bodily thing, yet commanded of God, and commanded to these ends, we are not only bound unto it, but we must believe, that it is acceptable unto God, and will greatly further us. 
1. Cor. 9.25  For (as the Apostle writeth to the Corinthians) Every man that proveth masteries, abstaineth from all things: that is, those, which rather run in a race, or wrestle for the best game, were wont to abstain from all such things, as might either hinder their exercises, or make them less able to perform them with praise, and whatsoever strength or agility they had for this purpose in their arms or legs, or any part of their body, yet they neglected not this abstinence, and found by experience, that it did greatly profit them, for the better breathing, and otherwise enabling 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 us to the spiritual wrestling with the sinful lusts of our fleshly minds, as unbelief, deadness, and dullness, hardness of heart, want of feeling of our sins and the deserved punishments of them, privy pride, want of fervency in prayer, and such like, shall greatly further us to these ends, even to prevail against them? and though we had greater strength of the spirit, than we have, yet by this abstinence we shall find all things in us greatly furthered for this spiritual warfare.  

By fasting we shall s●●p the ●outhes of the papists, who challenge us for the neglect of it.  And besides this there is another fruit of our abstinence, which is none of the least, even that by thus using of it, we shall stop the mouths of our adversaries the papists; who falsely boast that all fasting was in their religion, and since the preaching of the Gospel came up, men have given it over, as though they did open a window to all licentiousness of eating and drinking. Wherein, though themselves were altogether void of the right manner of fasting prescribed in God's word, (as shall appear more fully hereafter) and so should have pulled out the great beam first that was in their own eye, before they meddled with the mote, that was in ours, according to the counsel of our Saviour Christ: yet we cannot deny, 
Matth. 7.  that we have given them too just occasion of their slander, because we have not used it publicly and privately as often, as we should. But again for our defence we must remember what Christ said in the defence of his Disciples: 
Luk. 5.34.  Can ye make the children of the wedding chamber fast as long as the Bridegroom is with them? but the days will come, even when the Bridegroom shall be taken from them, then shall they fast in those days. Besides, no man putteth a piece of a new cloth into an old vesture, for then the new renteth it, and the piece taken out of the new agreeth not with the old. God blessing this time of the Gospel with sundry great benefits did many times dispense with us, as being a time of joy and of the bridegrooms presence: and a great many for their ignorance were altogether unfit for it, and so in that respect were privileged from it for a time. But now seeing the Lord requireth it of us, more than ever he did in our time (for we have not known so great a plague) why should we not now by the practice of fasting, both for our own good, and to stop the mouths of our enemies, and that the Gospel might be well spoken of, take away such occasions? Thus though fasting be but an outward bodily exercise, yet being commanded of God, he doth and will accept of it; and tending to the humbling of us it shall be profitable to that end: and we ought to use it also, that we might deliver the Gospel from that slander, which by the too great abuse of their liberty in eating and drinking carnal men have brought upon it, as that it should be a doctrine of licentiousness, and of pampering the flesh.  
Now let us consider wherein this abstinence doth consist; 
Fasting co●sisteth in abstaining from all meat a● drink for a time.  and that may partly be understood by that that hath been said of it already. here than first of all cometh to be considered the abstinence from meat and drink, which because it is one of the principal outward observations, the whole exercise took the name of that; for it is called Fasting: and not only in our vulgar tongue but in other. And besides, that the nature of the word doth signify so much, the whole practice of the Church of God in the Old and New Testament doth sufficiently declare that this is a principal thing in this ordinance of God, Utterly to refrain for a time from all kinds of meats and drinks whatsoever. For so is it said of that fast which the King of Nineue caused to be proclaimed throughout all that city, Let neither man, nor beast, bullock nor sheep taste any thing, 
●a. 3.7.  neither feed nor drink water: where man & beast, upon both which this fast was imposed, are forbidden all food and water, and not so much as to taste of them. So is it said of David, when he fasted and prayed for the life of his child begotten in adultery, That he would not eat any thing during that time, though the Elders & chief men of his house did persuade him thereunto: for these are the words of the text, 
Sam. 12. ●. 17.  That David besought God for the child, and fasted: then the Elders of his house arose to come unto him, and to cause him to rise from the ground; but he would not, neither did he eat meat with them. And so it is said of Ezra the Scribe, 
zra. 10.6.  when he fasted and prayed, & mourned for the sins of them that had returned from the captivity, even for the strange wives that were among them, he did neither eat bread, nor drink water: so he did wholly abstain from all food, even from that that was common, as bread and water. And to conclude, this is that which Queen Hester 
Hest. 4.16.  willed Mordecay to command the jews, when they should fast and pray for her, that she might find favour with the King in that suit which she should make for them: Fast ye for me, and eat not, nor drink. So the right fasting prescribed in the Word, 
And is not a sober or spare kind of diet.  is not a sober use of meats, which must be always, nor yet a more sparing diet than at other ordinary times, and so to eat but a little, but an utter abstaining from evening to evening from all meat and drink whatsoever: therefore when we profess to keep a fast, thus must we do.  
Whereby it appeareth, that the Popish fasts, which they so greatly boasted of, were nothing less than that true fast, which the Scripture teacheth, and which we must practise: for they broke it divers ways, both in fullness, & also in all delicacy of meats, which they permit unto themselves in great measure, even upon their fasting days: and first of all they offended in superfluity and fullness, 
The abuse of Popish fasts in permitting fullness of meat upon their fasting days.  for that it was lawful upon their fasting days, as well as upon any other day to fill themselves at dinner with all kinds of meats (flesh only excepted) and also at breakfast and supper to fill themselves with bread and drink as much as they would: but the word of God teacheth us (and this hath been the practice of all the godly) that we abstain breakfast and dinner, that we might fast from evening to evening. And besides this general liberty or licentiousness rather, which they gave unto all, some of the poorer sort, and servants, and others also would fill their bellies of purpose on Thursday at night, and on Friday at dinner, that with less feeling to themselves they might pass away their fast: whereas it is requisite in fasting, that we should feel the want in our body, that by it we might be brought to feel the wants of our souls. What an abuse was this, thus to pervert the right end of God's ordinance into that that was clean contrary unto it? which as we do justly condemn in them, so we must take heed that we fall not into it ourselves; for than we should be inexcusable before God ourselves, as the Apostle saith: 
Rom. 2.1.  for in that that we condemn another, we condemn our own selves, because we that condemn them, do the same things ourselves.  
Secondarily in their fasting days they did greatly offend in delicacy & daintiness of meats and drinks: 
Another abuse in permitting all delicacy of meats and drinks at the same time.  for whereas upon that day, when we do eat, we should content ourselves with ordinary and common meat, sufficient only to preserve health, because fasting is to humble us: they did at dinner permit the use of all things saving flesh, and so did give liberty for greater dainties, and greater stirrers up of the sinful lusts of the flesh, than they did forbid and take away: and besides these, which were too much, wine of all sorts was not only then permitted, but in great plenty used: and at evening when they did especially profess to fast, they had all dainties except flesh & fish, as spice-bread, cakes, wafers, marmalade and sucket, with all kind of fruits, as apples, pears, wardens, quinces and such like growing at home, and oranges, lemons, figs, and all kates else, that could be had from beyond the seas. Was not this a plain mocking, and a ridiculous, yea more than apish imitation of their fasting, that when they did most of all profess it for the humbling of their bodies, and therefore did abridge themselves of many things, they did eat and drink 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 very good fast kept, if at supper and dinner a man did eat no flesh, though he did eat all other dainties besides in what kind soever: and with them it was a great fault to eat but one bit of flesh, even of cold meat, that was remaining before, then to fill themselves with all dainties of meat and drink in any other kind whatsoever: whereas we have seen, that both the nature of the word Fasting, and also the practice of the best in holy Scripture doth require to eat nothing, but wholly to abstain.  
Besides this abstinence from meat and drink, which is first and chief, 
In the day of fast we ought to abridge ourselves of some part of our sleep.  and from whence the whole action is denominated, there ought to be some forbearing at that time of sleep also, for the said end, even for the humbling of the body; that we wanting something of that also, there might not only be a proportion and an agreement between meat and sleep, but the body this way also might somewhat be cast down, for want of natural rest. So that though we should never play the sluggards, and delight in sleeping, which Solomon greatly condemneth in many places of the Proverbs: 
Pro. 6.6. & 24.23.  but take our rest as well as our meat moderately & soberly, yet at that time we should deny to ourselves some part of our ordinary sleep, in the evening or morning, or both, and also at noon: and now though this be a time of the year, wherein men use to take there rest at noon, yet on the fasting day they should abstain from it, both for the humbling of their bodies, and also that they might redeem that time, bestowing it in some godly exercises. Thus the prophet joel bids the Priests lie all night in sackcloth, 
joel 1.13.  and so showeth that they should continue their fast at least some part of the night: even as it is said of David, 
2. Sam. 12.16.  that when he fasted, he lay all night upon the earth: And also as Queen Hester willed the jews to fast for her three days and three nights: 
Hest. 4.16.  So that we may plainly see, that this exercise doth not only take up the day, that we might abstain from sleep then, but also some part of the night at the least. And thus we begin over night to do some thing, as to think upon God's hand, and to pray, and so again betimes in the morning: and if we do not, or cannot come to this perfection that other of God's servants have come unto, in their great humiliations; yet seeing they are written for our instruction, let us come as near them as we can: and seeing men will break their sleep early and late for the world, let them do it for the service of God much more.  
And the rather that we might be willing to abridge ourselves not only of sleep, but of meat, 
What liberty we have of meat and drink and sleep in cases of necessity.  let us 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 unto them, but that if there be any who by reason of any defect, or infirmity of body, or age young or old, are not able to perform it after this strict manner, that then even by the law of God they have liberty to use so much in both these kinds, as may suffice for their health: 
Math. 12.1.  For as Christ jesus excuseth his disciples in the case of necessity for plucking the ears of corn and eating when they were hungry and faint, that thereby they might be more fit to follow him, and attend upon his service: 
vers. 5.  and as David also is there excused for eating the showbread, which by the general rule was only for the Priests: So we though by the general law of fasting, are forbidden at that time to abstain from all meat and drink, yet in cases of necessity, when by reason of some thing in our bodies; so to do would hinder us, and make us more unfit for the service of God, and to take a little doth further us, and make us more fit for it, if by eating or drinking some thing we are so indeed, then in so doing have we not only not broken the fast, but thereby attained unto the principal end of it. And again as rest upon the Sabbath is necessarily required, yet in times of necessity labour is not only permitted but also commanded, 
1. King. 19.6.  and thus Helias fleeing 40. days together for the safeguard of his life from the cruel persecution of jesabel, his travel upon those Sabbaths was no breach of the law: so is not eating a little of necessity any breach of fasting, though it seem to be against the nature of it.  
But herein we must take heed that we abuse not God's liberality, 
We must take heed that we abuse not this liberty.  and make it a cloak to our lusts, that under this colour and pretence of our infirmities, we eat and drink, and feed ourselves, when there is no need. For as it were a great fault to work or travel upon the Sabbath day, when no necessity did compel us, because if there be need, God hath not restrained us; so in the day of fast to eat, when we have no need, because when there is, God hath given us liberty to do it. Seeing the Lord dealeth so mercifully with us all, that even in the times, wherein he most restraineth us, he giveth so great liberty to all that need, we must needs be so much the more unthankful unto him for it, if we will not yield obedience to this ordinance of his, that is, that all they which for their years, health, and strength are able to abstain, should upon the fasting days refuse all kind of meat until the evening, and abridge themselves also of some part of their sleep.  

〈◊〉 fasting ●ur apparel must ●e answerale to that ction.  The third thing wherein this outward exercise doth consist is, that we abridge ourselves also somewhat of our apparel: for in the using or refusing of that, as well as of any of the former, the body may be and is easier humbled or puffed up. The King of Nineue in that fast of his did not only command that man and beast should put on sackcloth, 
jon. 3.5.6.  but himself also arose from his throne & place of estate, and laid off his rob and princely apparel from him, and covered himself with sackcloth, and sat in ashes. And the prophet joel willing the people of his time to fast and pray, 
joel. 1.13.  and showing them the right manner of it, bids them lie in sackcloth: and we oftentimes read of sackcloth to have been used in the times of public and private fasting: We then though we be not tied to this kind of weed, yet we must observe the equity of it, which is to abstain from that costly apparel and trimming up of ourselves, which might puff up the body with pride, and put on that rather, so far as it standeth with decency and comeliness, which might humble it: and so then to wear our worst clothes, rather than our best, or our second. For as it is said of the Israelites, when Moses brought them that ill tidings from the Lord, 
●od. 33 4.  after their idolatry with their golden calf, that he would not go with them, but send an angel before them. When the people heard this evil 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 than should have off their best apparel, and be dissolute rather then ordinarily careful in dressing of themselves: for what curiosity can there be in putting on of a piece of sackcloth, which in fasting was the common attire of them all?  

●here ou●ht 〈◊〉 a diffe●nce of our apparel ac●●●din● to 〈◊〉 times.  And truly all experience both of holy Scripture and otherwise doth sufficiently show, that godly wise men & women have observed a difference according to the time, as of other outward behaviour and things, so of their apparel: and thus as there hath been a time of feasting, and a time of fasting, so a time to come forth in their best & in their worst apparel. For it is noted of Hester that virtuous and noble Queen, 
Hest. 5.1.  that at the end of the fast she put on her royal apparel, that is, such as was meet for a Princes to be seen in, insinuating that during the time of the fast she wore other apparel, or this change on the sudden should not have been observed and declared. 
2. Sam. 12.20.  And King David also, when the child was dead, and so no longer cause of seeking to the Lord by fasting and prayer, for the life of it. He arose from the earth, and washed and anointed himself, and changed his apparel, and came into the house of the Lord and worshipped; that is, he clothed himself like a king, and did anoint and trim up himself to look cheerfully, to show that whiles he fasted he was dissolute and careless of himself, and abstained from all ornaments and delights. So judith that virtuous woman, when she went to Holophernes for the safeguard of her people, did put off her widows apparel, that is, her mourning weed, which during the time of her widowhood she had worn before, which was a time of mourning, and then she did anoint herself, and put on all manner of ornaments, which though she had, yet she did not use them before; so she had for the several times of sorrow and joy, suitable kinds of dressing, and did use them accordingly. Then in the day of fasting, wherein greatest sorrow should be, and be openly professed, we should outwardly show it in our apparel and dressing, as well as in other things; that both for costliness and curiosity it should differ from other: which though they be but outward things, yet seeing they are practised of the godly, and tend to this end, 
●ost●inesse f apparel and curiosity 〈◊〉 dressing a reat fault 'pon the aye of fast.  we must follow their example. Therefore it were a great sin upon this day, to set out ourselves in pride, either of apparel, or jewels, or sweet odours and perfumes, as flowers in our hands or bosoms, farther than necessity in time of infection requireth, or of starching, or curling and crisping of hair: and so to come abroad to see and to be seen, and (in the days of greatest humiliation, to lift up themselves highest, and to set out themselves as it were to sale in all manner of bravery and delight: and then when they should cast down themselves lowest with the Publican to receive mercy, they should set up the Peacock's 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 seen, will not abate one hair of their pride, though they be very sluts and slovins at home, if it offend not your ears so to call them.  
And these are the outward exercises of the body, which are common to all those that profess to keep this holy ordinance, as they should, of what degree or calling soever they be: there is one more remaining, which is proper to all that are married: who as they have one comfort and commodity in that estate, even of their bodies, above others, so they are during the time of fast to abstain from it: 
●uring the me of fast ●e married arties are abstain ●om the ariage bed.  for if we be debarred then of the use of those things that are absolutely necessary for the preservation of our lives, then much more from those which are not of that necessity, but rather for the comfort of our lives: and as all other pleasures, delights, and recreations, which are at other times lawful, are to be withdrawn from the body, so this also. Therefore than the married parties with mutual consent are to abstain from the fellowship one of an other, and from the marriage bed, as the Apostle speaketh. 
Cor. 7.5.  Defraud not one an other, except it be with consent for a time, that ye may give yourselves to fasting and prayer, and again come together, lest satan tempt you for your incontinency: whereas at other times he doth wholly forbid this abstinence, lest satan should tempt them to sin by refusing the remedy of it, so at this time he doth require it to this end, that he nameth. And this is so straightly required, that it is forbidden even to them that are but newly married, as to the bridergroome and the bride, who in this have the greatest liberty above all other: for the Prophet joel calling all sorts of men and women unto fasting, because the punishment then upon them was very great, speaketh even to both these by name, and not only willeth them also to fast, but to run out of their chamber, saying, Gather the people, 
joel. 2.16.  sanctify the congregation, gather the Elders: assemble the children, and those that suck the breasts, let the Bridegroom go forth of his chamber, and the Bride out of her Bride-chamber. And thus much of the several things, wherein the outward abstinence consisteth, which is the first part of this holy exercise, now it remaineth that I should entreat of the inward virtues of the mind to be attained unto by these means which are those that follow.   

HOMIL. III.  
The third Homily entreateth of the inward virtues of the mind to be attained unto, and professed in fasting; without the which the outward abstinence is nothing worth: namely of true humility and casting down of ourselves before God, and wherein that consisteth, and how necessary it is, and by what means we may atttaine unto it.  

The outward abstinence is to ●urther us ●n the in●ard graces ●f the spirit.  IN the former Treatise we have showed, wherein the first part of fasting consisteth: which though it be first in order, yet is last in account, & that which in itself is referred to an other end, even to the true humbling of us before God for our sins, which if we do not attain unto by these means, it is not only not accepted, but further provoketh the wrath of God. For God is a spirit, and will be so worshipped, and though men judge of us after the outward appearance, yet God looketh to the heart: and when this outward abstinence hath been used without these inward graces of humility and such like, the Prophets have justly found fault with them: and namely the Prophet Esaie. 
Esai. 58.3.  Wherefore have we fasted (say they) & thou seest it not? we have punished ourselves, and thou regardest it not: Behold in the day of your fast you will seek your own will, and require all your debts. Behold ye fast to strife and debate, and to smite with the fist of wickedness; ye shall not fast as ye do to day; is it such a fast that I have chosen, 
Without th● which it is nothing worth.  that a man should afflict his soul for a day, and to bow down his head as a bulrush, and to lie down in sackcloth and ashes: wilt thou call this a fasting, or acceptable day unto the Lord? and so forth, as it followeth at large in that place: Where the hypocrites complain that they had fasted, and had that way punished their bodies greatly, and God regarded it not; but he answereth, that if they were never so weak with fasting, even like a bulrush, that can not hold up the head against the wind, yet because they were as cruel and hard-hearted to their brethren, as full of contention as before, and had not profited to the inward virtues of humility and contrition of heart, which was the principal end of it, therefore he did not accept of it: And indeed if we content ourselves with this outward abstinence, the very brute beasts and cattle, even the bullocks and sheep at Nineue did keep as good a fast as we, 
●ona. 3.7.  for they were covered with sackcloth, and did neither feed nor drink water. Therefore we see what must make all our fasting acceptable unto God, even that we be furthered by them in all such graces of his spirit in our souls and consciences, as the Lord in such cases requireth.  
For as in the Sabbath bodily rest is first commanded, yet the sanctifying of the day of rest in the holy worship of God is chief, 
As the rest of the Sabbath is to be referred unto the sanctification of the day.  and that whereunto the other is referred, and without the which the other is nothing worth; else they that sleep all day, or the cattle that are not wrought, might keep as good a Sabbath as we. So in the day of fast, though abstinence from meat be first required, yet in itself such bodily exercise profiteth little, as the Apostle saith, but is used to another end. Therefore as if we will keep that fourth commandment, we must so rest, that having our minds & bodies drawn from all worldly things, we might in both be wholly occupied in god's service: so if we will celebrate a fast unto the Lord, we must so use the outward ceremony, as thereby we might be furthered in the inward virtues of the mind. We are then to consider what they be, for in them resteth the second part of fasting: 
The second part of fasting consisteth in the inward grace of the m●nde.  for as it was said before, the whole action consisteth in two things, the one outward concerning the body, whereof we have hitherto spoken; the other inward appertaining to the soul, which now remaineth to be entreated of. And that is all those inward virtues of the mind, and graces of the spirit, which this way the Lord would have us furthered in: all which are so much the more excellent, and therefore the more diligently to be laboured after than the other, by how much the soul is better than the body, and how much it is better to approve ourselves and our doings unto the Lord, as we shall do in the one, then unto men, as we may do in the other.  

These are of two sorts.  here than we are to consider, what these inward virtues be, whereto by this outward abstinence we should labour to be furthered: which though they be many, yet for brevity and memories sake, we will principally consider of two. The first is, the true humbling and casting down of ourselves before the high Majesty of God with sorrow and grief of heart for all our sins in the conscience and feeling of them, and of the misery due unto us for the same. The second is the assurance and good hope that we should have, through the free mercy of God in his gracious promises, of the pardon and forgiveness of every one of them for Christ jesus his sake upon our true repentance and unfeigned turning from them: and so that we being thus reconciled unto God, shall obtain the things that we stand in need of, and by earnest prayer (always joined unto fasting) we make suit unto him for: whether it be the turning away or removing from us some grievous judgement and punishment of his, or the bestowing or continuing of some great blessing of his upon us, or upon others. And these two, 
Esra 8.21.  as they be chief and principal, so they are both of them mentioned in that fast that Ezra kept with the rest of his company. 
As appeareth in the fast of Ezra and his company.  And there at the river by Athana I proclaimed a fast, that we might humble ourselves before our God, and seek of him a right way for us, and for our children, & for all our substance: for I was ashamed to require of the king an army and horsemen to help us against the enemy in the way, because we had spoken to the king saying, the hand of our God is upon all them that seek him in goodness, but his power and his wrath is against all them that forsake him: So we fasted & besought our God for this: and he was entreated of us. Where we see how he in his return from Babylon to jerusalem after the captivity with many other, at such a place proclaimed a fast to these ends, both that they might humble themselves before God for their sins, which were the cause of their captivity, and might now hinder them from such blessings as they stood in need of: and that they might by prayer seek earnestly unto God with hope, that he would direct and bless them in the way, and defend them from their enemies: So in their obedience they did aim at these two inward virtues; first ●o be thoroughly humbled for their sins, and then by earnest prayer to seek to God with hope, that he would give them the thing, that then they stood in need of, even defence from their enemies in the way, and a prosperous journey to jerusalem. And so in this practice of theirs as in a glass we most clearly see, whereunto this fast of ours must be referred, I mean the outward abstinence, and what we must specially labour after in it, namely that we may be humbled before God for all our sins, which have so greatly provoked the wrath of God, that it may easily be seen of all; and that we seek to him by fervent prayer for the turning away of his heavy hand that hath a long time been most grievously upon many parts of this land: if we seek not after these and by this abstinence find ourselves furthered in them, our fasting is nothing worth, because we come not unto the chief part of it, nor unto the marrow and substance of it, but content ourselves with the shell, and as it were the bare shadow foe it. For as it is said in the common proverb, and as it is true in all other things, as good never a whit, as never the better, so in this in like manner.  

The first virtue is true humility, and what that is.  To speak therefore in order first of the humbling and casting down of ourselves: this humility of mind is a vile esteeming, and base judging, or thinking of ourselves before God and men in respect of our innumerable great sins, wherewith we have defiled ourselves, and offended God, and provoked his heavy wrath and displeasure against us: whereby it cometh to pass, that we are displeased with ourselves, and offended and grieved at ourselves, yea are (as it were) at utter defiance with ourselves, because of our sins, and the curse of God, and all misery due to us for the same. And this humility is contrary to that pride and haughtiness of mind, 
Contrary to pride.  which is in many, whereby they think too highly of themselves, and are puffed up, and full of self love, judging better of themselves then there is cause: being also thereby ready to justify themselves before God, and men, like unto that proud Pharisee, that Christ speaketh of in the Gospel, who thus vaunteth of himself before God through hypocrisy, and want of due examination of himself, and also despised the Publican who prayed by him: saying, I thank thee O God, 
Luk. 18.11.  that I am not as other men, extortioner, unjust, adulterer, or even as this Publican▪ whereas the other standing a far of, giveth many tokens of their humility, for he would not lift up so much as his eyes to heaven; but smote his breast, and said, O God be merciful to me a sinner. 
This humbling of our souls is, and must be answerable to the afflicting of our bodies.  And this casting down of ourselves in our own judgement, as it is required, so it is very fit and answerable to the outward exercise of fasting: for therefore do we abstain from the outward comfort and maintenance of this life for a time, that we might have a quicker feeling of our unworthiness, namely that for our sins we are unworthy of all of them, and of any comfort by them, yea of life itself: and thus we bring down the body, that the mind might be brought down, and we afflict the body, that the deserved death of soul and body might be the better known and felt of us. We therefore abstain from all pleasures and delights thereof lawful in themselves, that through conscience of our sins, and the deserved wrath of God for them not only present, but that that may come hereafter we might be drawn to a greater sorrow: which inward affliction and grief of the soul if it be severed from the other, it is as a dead carcase without a soul, yea a shadow without a body, that is, it is nothing worth.  
For this sorrowing and mourning is so unseparably proper unto the time of fasting, and so fitly answereth to the outward ceremony of it, that the thing itself is thus noted out by Christ himself. 
Math. 9. 1●  Can the children of the marriage chamber mourn, as long as the Bridegroom is with them? 
Therefore unto fasting is always joined mourning.  but the days will come, when the Bridegroom shall be taken from them, and then shall they fast. Where Christ defending his disciples, that they did not then fast, speaks of fasting as of a time of mourning: for in the one place he saith Fast, and in the other Mourn, 
Luk. 5.34.35.  to show what we must come unto in the day of fast, even to mourn. And this hath also been the practice of the servants of God, that in the days of fasting they have thus cast down themselves, and have not only inwardly sorrowed, but have outwardly testified the same by weeping, as indeed great sorrow many times causeth tears. For so is it said of David, when tidings was brought him of the death of Saul, that he sorrowed, and wept, and fasted▪ both himself and his company. 
1. Sam. 1.12  Then David took hold on his clothes, and rend them, and likewise all the men that were with him: and they mourned and wept, and fasted, until even for Saul and for jonathan his son, and for the people of the Lord, and for the house of Israel, because they were slain with the sword. here there fasting was joined with mourning and weeping. So likewise did all the people of Israel, when they were twice overthrown by the Beniamites, they sorrowed and wept, and fasted unto the evening; as it is said in ●●e book of the judges. Then all the children of Israel went up, 
judg. 20. ●  and all the people also came up unto the house of God, and wept, and sat there before the Lord, and fasted that day unto the evening, & offered burnt offerings and peace offerings before the Lord. And again in the days of Samuel, when they were oppressed by the Philistims, he exhorteth them to confess their sins to God, and leave them, and seek unto God, that they might find mercy with him; and they then fasted and prayed, and wept so abundantly, that it is said, they drew out whole buckets of water out of their eyes. For Samuel 
1. Sam. 7  said, Gather all Israel together to Mizpah, and I will pray for you unto the Lord: and they gathered together to Mizpah, and drew water and poured it out before the Lord, and fasted the same day, & said there, We have sinned against the Lord. Thus in this fast of theirs also they confessed their sins, and sorrowed wonderfully, as appeared by the plenty of tears. And to be short, this is that, which the Prophet joel speaketh of, and exhorteth them unto, 
●●el 2.17.  as a thing necessary: Let the Priests, the Ministers of the Lord weep between the porch and the altar, and let them say, Spare thy people O Lord: when as he had said in the verses 
vers. 13.  going before, Thus saith the Lord, Turn you unto me with all your heart, and with fasting, and with weeping, and with mourning, and rend your hearts, and not your clothes. So that he not only speaketh of fasting, as that whereunto the Lord did then call them, but of sorrowing & mourning, which in it he required of them. 
●hese fasts ●urs we st lab ●r this true ●ilitie 〈◊〉 contrit●●●f mind.  And by all these we may easily understand how greatly in these fastings of ours we also should deject ourselves in our own eyes, & what sorrow and grief of mind should be in us, because of our sins, and of the wrath of God so manifestly appearing against them. And truly if every man and woman would enter into a serious consideration of their lives past, and examine themselves, their deeds, words, and thoughts in all the commandments of God, we might be more humbled than we are: especially if we did wisely consider also the punishments due to us for them, and those not only threatened, but already in great measure upon us, by this great mortality in many places, which still increaseth. Therefore let every one pray to God, that he would work this in him, that he may have a soft and tender heart, a broken and contrite spirit, which is an acceptable sacrifice unto him, and which he will not despise (as the Prophet saith) that is, will most favourably accept: 
Psal. 51.17.  that I say, he may be wounded and pricked at his heart for his sin: and let us all prey that this abstinence and fasting might be blessed to every one of us to these ends: so shall it be acceptable unto God, and profitable to ourselves.  

And this must be professed by our deeds, and confessed in our words.  Furthermore as this abstinence is used to this end, even to bring us to this sorrow for our sins, which we have spoken of: so also that we might profess to the glory of God, that we do thus judge of ourselves indeed. 
1. Cor. 11.24.  For as the Sacrament of the lords Supper is appointed not only that we might remember the death of Christ by it, 
vers. 26.  according as it is written, This do ye in remembrance of me, but that we might show it forth until his coming again, as it is said in the same place, As often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come: even that we look to be saved by it only, to the condemning of all those that put their trust in any thing else: So this abstinence is used not only to bring us to this vile esteeming of ourselves for our sins, but that in the feeling of it, we might by our practice and in our prayers make open profession of the same: even as Benhadad king of Aram, sent his servants girded with sackcloth about their loins, 
1 King. 20.32.  and with ropes about their heads, to Ahab king of Israel, to entreat for his life, saying, Thy servant Benhadad saith, I pray thee let me live, that he might see, that he judged himself worthy of death. So the children of God in times passed by abstaining from meat and drink, did confess with their mouths, and by this practice did openly show it, that they thus judged of themselves, even that they were unworthy of a crumb of bread, or of a drop of water, or of any sustenance whatsoever: and by putting on sackcloth they professed that they were unworthy of any raiment even of the least rag, and therefore also but for shame they would have gone naked: and by watching, that they were unworthy of sleep or any rest: and so of other things, as that they were unworthy of the benefit of marriage, and of any comfort in it, and of any pleasure or delight in any creature or ordinance of God, but that it should be just with God, if he did cause them to spend away their days in heaviness. And when they put dust and ashes upon their heads, that they were unworthy to breath upon the face of the earth, or to tread upon the ground, yea so unworthy of life, that if they had their deserts, they should be as deep under the ground, as they were above it. And if there had been any thing else in the world that would have represented and set forth the everlasting pains of hell, & eternal condemnation, that would they have borne the image of in their bodies, to testify openly against themselves, that they judged themselves worthy of that also. 
●hat we ●ay justify ●●d and condemn ourselves.  And so they have in thus doing justified the Lord in that vengeance of his, that hath been either threatened, or already upon them: so far have they been from murmuring or charging the Lord with any hard dealing against them. As the prophet Daniel 
Dan. 9.3.  in the time of the captivity when in the end of the 70. years foretold by jeremy he prayed for deliverance, and (as it is said in the text) turned his face unto the Lord, and sought by prayer and supplications, with fasting, and sackcloth and ashes, and made confession of his sins, and of the sins of all the people, in his prayer he breaketh out into these words: 
vers. 7.8.  O Lord righteousness belongeth unto thee, & unto us open shame, as appeareth this day unto every man of judah, and to the inhabitants of jerusalem, yea unto all Israel, both near and far off, through all the countries, whether thou hast driven them, because of their offences, that they have committed against thee. O Lord unto us appertaineth open shame, to our Kings, to our Princes, and to our fathers, because we have sinned against thee. Thus by his fasting from meat, and putting ashes upon his head, he professed that himself and all the people were not only unworthy of any deliverance (which he sued for) but even of life: yea that they were altogether most worthy both of this captivity and of the shame and reproach of it, and also of utter destruction and death itself because of their sins, which they had committed against the majesty of God. Ezra also in the like practice maketh the same confession. 
Ezra 9.6.  O my God I am confounded, and ashamed to lift up mine eyes unto thee my God, for our iniquities are increased over our head, and our trespasses are grown up unto the heaven.  

If we will ●eape any fruit by our ●asting, we ●rust labour ●o be humbled thereby.  We see then that if we will keep a fast acceptable unto the Lord, we must be humbled in ourselves every one before him for our sins, and this outward profession that we make in abstaining from all things it must be in truth, and our minds must be answerable to our deeds: for if we abstain from the creatures of God, and do not judge ourselves unworthy of them, if we forbear the comfort of this life, and do not judge ourselves unworthy of them also, and of life itself, all is but hypocrisy, and God careth not for this outward show. 
Luk. 18.13.  Therefore let every man labour to come to this, that he may be humbled in himself, as the poor Publican was, when he stood aloof off, and durst not lift up his eyes unto heaven, but knocked on his breast, and said, 
cap. 15.21.  Lord be merciful unto me a sinner: and let him be vile in his own eyes, as the prodigal son was, when he came to his father, and said, Father I have sinned against heaven, and before thee, and am no more worthy to be called thy son. So let us judge and say of ourselves from the bottom of our hearts, that we are unworthy of all his benefits, public and private: and most worthy of all his punishments, even of this plague that is among us, and that it should still continue and increase: and so let us judge ourselves that he may not judge us, or that in his good time he may cease judging of us, as he hath promised. 
1. Cor. 11.31.  For even as the father looketh that the child should humble himself to the confession of his fault before him, when he hath taken the rod of correction into his hand, and then he is ready to spare him, and not before: so the Lord looketh for this at the hands of men much more: and if we could have done this thoroughly long before, we might have escaped happily this present judgement: so if we can but even now do it, we may come out of it in time, or have it turned into some blessing: and until than he will not cease, or if he do, he reserveth us but to some further judgement. If then we would have any good by this fasting, we must humble ourselves, and the more we can do it, to sorrow for our sins, the more mercy may we look for from God. 
Ezek. 18.23.31.  For he desireth not the death of a sinner, but rather that he should repent and live, as he hath witnessed by his holy Prophet: and the people of Nineue, 
jona 3.8.  when they turned every man from his evil way, and from the wickedness that was in his hands, and thus humbled themselves, than God repent, and turned from his fierce wrath, that they perished not, as Jona had conditionally threatened before. But this point is more largely to be considered of hereafter, when I shall by the grace of God speak of the manifold fruits of fasting: in the mean season, now we only see what measure of humility than God requireth of us.  
But if any should not only not humble himself, and be sorry for his sin, 
But if we grow proud by them, then are they unprofitable and hurtful unto us.  but upon confidence of his fasting wax bolder to sin, and in a false persuasion that through obedience given unto God in this one point, he may be the bolder to be disobedient in another: as too many think, that because they have done some good service unto God to day, they may at other times take scope and liberty to themselves in sin, and so set one against another: or if hereupon they grow proud, and think well of themselves, because they do so and so, as some are ready to boast and say, Oh we have been at a fast to day, but you have not, and so despise other that do not, and justify themselves in comparison of them, like unto those proud pharisees, that said unto our Saviour Christ, Why do the Disciples of john fast often and pray, 
●uk. 5.33.  and the Disciples of the pharisees also, but thine eat and drink? then this holy ordinance of God is shamefully abused, and perverted from the right end of it; and so that that should be a sovereign medicine to cure our souls, by this horrible abuse is turned into rank poison to kill us. For that that should make us so to sorrow for our sins, that we should unfeignedly purpose to leave them, maketh us more presumptuous and bold to sin: and that that should humble us before men in respect of our vileness, doth make us to swell, and puff us up in respect of our holiness and worthiness: therefore we must take heed, that we fall not into these gross sins.  
By this also it appeareth how far the Papists Church is from the true manner of fasting: for they do greatly boast of their fastings, as the proud pharisees did before: and they make them meritorious for the pardoning of their sins: for this is part of the penance that is enjoined them to make satisfaction: even to fast so many times, upon such & such days, 
As all popish fasts are, because they are puffed up in the merit of them.  and after such a manner, more or less, strictly according to the prescript of their ghostly father. Which fasts of theirs how well they have kept, We have seen before, but now we say, that they make them equal with the blood of Christ, which is only able to cleanse us from all our sins. When they then ascribe remission of sins to their fastings, & think that partly they deserve it thereby: and that God is bound as it were unto them for it: this wickedness not only bereaveth them of all fruit of it, but maketh them guilty of horrible blasphemy: and so all their fasts as they were ridiculous and foolish, placing them in those things, wherein they did not consist, so were they most ungodly, when they made them able to merit remission of sins: whereby it came to pass, that thereby they were not only not humbled, but contrary to the nature of it, exceedingly puffed up by them. We then if we will have any blessing from God by these means, must not only abstain from this blasphemous pride, to think the better of ourselves, because we do thus, as that even by this we must labour to come to a greater measure of humility, for our sins, than we had before, or otherwise could come unto.  
Seeing then this humiliation is a special virtue and grace of God to be attained unto in the day of fast, it is necessary to be considered, 
The meditation of our sins, and the punishment of the is a mean truly to humble us  what is to be done for the effecting of it: that is, how and by what means we may humble and cast down ourselves. And that is done by the consideration of the greatness of our sins, and the grievous punishment due to us for them: for the more that we know and meditate upon these, the more by the blessing of God shall we be humbled: and the less we know or think of them, the further shall we be from this true humility. For this one thing, even to consider seriously, how ma●●e ways we have offended God, and how great wrath and condemnation is belonging to us for it, will break our hard and stony hearts, if any thing in the world will do it: and nothing will do it but this, and so far forth as it bringeth us unto this. For let a man have never so great a cross besides, as be he poor, or sick, or in disgrace, or have some worldly loss, yet he may hope to recover that estate, or may think that he hath some other thing in him to recompense any or all of these losses, and so his heart is not yet humbled: But when he seethe how many ways he standeth guilty before God, and what a great account he hath to give unto him, that he seethe his sins to be more in number, than the heirs of his head, or the sands of the sea: and then how many punishments and plagues in this world, and in the world to come are dew to him in soul and body for ever and ever according to the manifold curses of the law of God, and his immutable justice contained in them: this shall be able to make him cast away all his pride & conceit in himself, or in any thing else, and to think of himself (as he is indeed in himself) to be a most vile creature, and so to cry out of himself, as the Apostle doth, 
●om. 7.24.  O wretched man that I am, who shall deliver me from the body of this death?  
Now the holy spirit of God worketh this in us by the true understanding and right use of the law of God set down in the ten Commandments: 
We are brought to the sight o● our sins by the true understanding and right use of the law.  and also of the blessings promised to those that keep the law: and the curses denounced against them that break it, which are to this end annexed to the same law. According to which law, if men not partially examine themselves, they shall see, both how many duties they have left undone, and also how many sins they have committed against God & men. For that is as a clear glass, to let us see the least spot or blemish in our face, that is the least sin committed in our life: 
Psal. 119.105.  and as a light unto our paths, and a lantern to our feet, to let us see how one thing differeth from another, good from evil; even as the difference of colours is easily discerned when a light cometh in, which was not before: and to be short, it is a rule to show, what is crooked and what is strait, that is, what is agreeable unto, or what differeth from the will of God, which is the perfect rule of all righteousness.  

And we are ●rther humbled by considering the promises and ●urses annexed to the ●aw.  Then if we come to the promises of the law, we shall see how many good things, which God of his mere mercy had promised, and others have enjoyed, we have lost through our own default, both for soul and body, for ourselves and ours; for this life also, and for the life to come; and so in what an unhappy estate we are in in ourselves: And though this be very much to humble a man to think, thus much good have I wilfully lost, yet if we further consider the curses not only dispersed in the whole Scripture, but specially set down at large, Deut. 28. for sin, to to be brought upon us in soul and body and otherwise, as incurable sicknesses & diseases, terror & fear of mind, scarcity and famine, the sword and such like in this world, besides eternal destruction of soul and body in hell fire after this life; these will let us see our misery much more, that so we might feel & acknowledge what vile & wretched creatures we be, men and women, that have justly brought upon ourselves so great calamity. We are then for the better humbling of ourselves before God, as at other times, so especially in the day of fasting to give ourselves to the serious and earnest meditation of these things, namely, of the law of God, and that in every commandment, and apply it to our conscience: and the appurtenances also of the same law, that is, the promises made to the obedient, and the punishments threatened to the disobedient; and pray to God for his good spirit, that it might work upon us, even upon our hearts, that by this means we might come to that measure of humility, that is meet for us so great sinners to come unto, and that he would cast us down under his holy hand, even so low, as his own children should be: for want of which our hearts are hardened, though our estate be so desperate and forlorn, as at all other times, so even in the day of fasting, wherein greatest humiliation is required.  
And besides all this, to further us in this most excellent virtue of humiliation, which in time will lift us up as high, as we were cast down before, according to the Proverb of Solomon, 
Pro. 15.32. Especially how the Lord from time to time hath verified the same.  Before glory goeth humility, we must also consider, the execution of these judgements upon men from time to time, that we might know God to be just, and will assuredly do as he hath said, and that he hath not threatened in vain, as many men do imagine: that so we might fear and tremble, when we shall see as it were others beaten for the like sins before our faces. And these judgements we must well weigh both generally brought upon whole nations and countries, 
Gen. 6.  as how he spared not the old world, when all flesh had corrupted their ways, but brought an universal deluge upon it: and how he overthrew Sodom and Gomorrha, 
Gen. 19  and the rest of the cities for their filthiness, yea how he spared not the ten tribes of Israel, 
2. King. 17. 2. King. 24. & 25. Lam. 1.3.  nor judah itself, but carried them both captives out of their own country, for their idolatry & other sins: And also his judgements particularly brought upon private men, 
Genes. 25.33. & 27.33 Heb. 12.16.17. Gen. 21.10. Gal. 4.29.  as how Esau was cast off from God's people for his profaneness, & how Ishmael was put out of his father's house, and so out of the Church of God for his scorning and mocking, wherewith he persecuted his brother: 
2. Sam. 18.9.  and how Absalon was hanged between heaven and earth by the hair of his head, for rebelling against his father; 
Hest. 7.8.9.  how Haman was hanged up upon an high gibbet for his pride against men: 
1. King. 22.38.  and king Herod eaten up with vermin for his intolerable pride against God and men: 
2 King. 9.35.  how Ahab and jesabel were slain for their oppression of Naboth, so that the dogs did lick the blood of the one, 
2. Sam. 12.10.11.  and devour the carcase of the other: yea how David was grievously punished for his adultery and wrong done to Vriah; 
1. Cor. 10.8.  and 23000. in one day destroyed for their filthy fornication; and to conclude how the Lord from time to time in all ages and places hath not spared men in their sins; that so we might not only see in them what we have deserved, but how he is ready to punish also, for there is no respect of persons with him. 
And not only upon the wicked, but upon his own children.  And in all these we must advisedly consider, how God hath not only punished the wicked for their sins, but that he hath not spared his own children: as that he not only utterly destroyed those seven goodly churches in Asia, because they fell from their first love, and did not repent in time: but also did even cast off the jews his own people for their contempt of his word, 
Mat. 21.43.  and took away the Gospel of the kingdom from them unto this day, because they did not bring forth the fruits of it: that (as the Apostle saith) We by their fall might fear, 
Rom. 11.20.21.  and seeing he spared not the natural branches, we should take heed lest he also spare not us. But most of all we may see the fierce wrath of God against sin to humble us, 
Even upon his own son jesus Christ our Saviour.  and his unchangeable justice in the person of his own dear Son, who taking upon him our sins, was in all torments of soul and body pressed down with them to the bottom of hell for a time, 
Heb. 5.7. Luk. 22.44.  no prayers or supplications that he could make even with strong cries could deliver him, no agony or bloody sweats, that he endured in his soul and body, could pacify it, and set him free, but he must needs bear it unto the full; and so indeed (as the Prophet foretold) he was wounded for our transgressions, 
Esa. 53.8.  he was broken for our iniquities, and the chastisement of our peace was upon him: that so we by the law seeing our sins, and by his curses acknowledging our desert for the same, and by the execution of them his constant and immutable justice in them might in fear and trembling cast down ourselves at his feet: and as in fasting we have bereaved ourselves willingly of all, so we might feel, and in feeling confess that we are unworthy of all, and so come to this most excellent virtue of humility, which is the first part of those inward graces, which by the outward exercise of fasting is to be laboured after, and openly professed. And so much of that: now remaineth the other to be spoken of.   

HOMIL. four  
The fourth Homily continueth to entreat of the inward virtues of the mind; and namely of the hope that we should have of the pardon of our sins, upon our true repentance: and that God will give us the things that we seek to him for: which hope must stir us up to fervent and long prayer, and how by importunity we shall prevail with God; and what things else may quicken us unto fervent prayer.  
THe second part of the inward virtues of the mind, and graces of the spirit of God, which we must not only have, 
The second inward virtue is, the hope, that by faith we should have of the favour of God upon our true humility.  but labour to be furthered in by this outward exercise of fasting, and to which end we do undertake it, and which also we must openly profess, is an assurance & full hope, that God for Christ his sake upon our true repentance for our sins, and unfeigned humiliation for them, and forsaking of them, will pardon them all, and will give us all those things that we stand in need of, and we then make humble suit unto him for. So then this is also another thing, that as at all other times, so most of all in the day of fast we must labour after, even an increase of faith, whereby we may be raised up in our souls through the grace of God in Christ, as high as the conscience of our sins, and the deserved punishment of them doth cast us down: and a full persuasion that we shall obtain the removing of those evils (through the death & merits of our Saviour Christ) which either presently press us, or justly hang over our heads. For as true repentance humbling us, and as it were casting us down with one hand, both in sorrow for our sins, and confession of the same, leaveth us not in that downfall, lest we should despair, but graciously reacheth the other hand to lift us up again: and this is the right end of all true humility, not to dismay us, but to comfort us with the hope of God's favour, even from thence, as it is said. Humble yourselves under the mighty hand of God, 
1. Pet. 5. ●5.  that he may exalt you in due time. And again, he resisteth the proud, but giveth grace to the humble. So this solemn profession of humility in fasting and prayer, much more doth, and must so cast us down, and abase us in the conscience of our unworthiness even of the least of God's benefits, openly in our practice by bereaving ourselves of them for a time professing so much, as that it doth give us so much the more hope of favour from God, by how much we do then more than ordinarily judge ourselves.  
So that here is another thing to be furthered in by this outward abstinence, namely, 
In which w● must be furthered, by the inward and outward affliction of the body and the mind.  that we may have a greater hope and assurance then before, that God for Christ's sake will be merciful unto us, because we do according to his commandment more humble ourselves then before: not for the merit or worthiness of that, but because of the gracious promises, which of his free mercy he hath made to all those that thus turn unto him, and unfeignedly seek him. For as the abstinence without this humiliation is nothing worth, so is the casting down of ourselves in the sight and feeling of our sins, & our unworthiness for the same of no value or profit without this hope in the goodness of God; and therefore as this abstinence must bring us to this contrition of heart, so that must further us in our hope. And therefore unto this abstinence there hath been always adjoined, as a thing inseparable, supplications & prayers, which cannot be at all in any acceptable manner without some hope and assurance from God, that we shall be heard. 
And therefore fasting is never without prayer.  As then in all manner of fasts we must first clearly see our sins, confess them unfeignedly, and thoroughly judge ourselves for them; so must we then also with good hope in the goodness of God for Christ's sake pray earnestly for the full pardon and forgiveness of them, and for the turning away, or removing from us all heavy judgements, which are due to us, or upon us for the same. So that this is an other thing required of us in the day of fasting, which we now keep, and to which end we do abstain as we do, even that with great hope upon our great humiliation we might pray to God, to remove from our brethren this heavy hand of his, that hath a long time lain sore upon us, and upon them.  
And thus we shall find in holy scripture, that all the best servants of God have in their fastings used solemn prayer: and whereas prayer is, & aught to be a daily exercise of every christian man & woman, even as the jews had their daily morning and evening sacrifice, which were not without prayer: and as it is said of Daniel, 
Dan. 6.10.  that it was his custom to pray three times every day; 
Yea earnest and fervent, and continual prayers  in the days of fasting they have used a special and extraordinary kind of prayer, differing from all other, that they have used before, both in zeal and strength of prayer, and also in continuance. Therefore we in the days of our fastings also should be more zealous & fervent in prayer, and also longer, and more continual then at other times, as than we have always some special cause to move us unto it, and the outward abstinence also should further us thereunto. And this we read to have been the practice of the Ninivites in their public fast, which they kept, that then according to that knowledge that they had, they did all pray very earnestly unto God, that he would spare them: according to that that the king commanded, saying, 
jona. 3.8.  Let man and beast put on sackcloth, and cry mightily unto God, that is, pray earnestly unto him for mercy: as David useth the like phrase in the same sense. 
Psal. 130.1.  Out of the deep places have I called or cried out unto thee, O Lord. And this fervency of prayer the prophet Esay 
Esay. 58 4.  required of the jews in their fasts, when he saith, Behold ye fast to strife and debate, and to smite with the fist of wickedness, ye shall not fast as ye do to day, to make your voice to be heard above: this latter part of the verse others do read thus, (whose interpretation and judgement here I follow) You do not fast, that you might lift up your voice on high, that is, to God in fervent prayer, which is one special cause of fasting; and therefore it is called a day of reconciliation, 
L●u. 23.27  because that then the priest by earnest prayer did seek to reconcile the people unto God. But to return to the prophet Esay: he finding fault with them, that they did not fast to a right end, namely, to humble themselves, and convicting them plainly of the want of humility and repentance, because there was strife, and debate, and contention among them, which ought not to have been, neither could have been, if in the sight of their sins they had been rightly humbled to seek unto God for mercy: saith farther, that they did not fast (as those times did require) to lift up their voices earnestly to God in prayer; they did chide, and were earnest and aloud one with another, but they were not earnest and aloud in prayer unto God as they should have been: therefore whereas it is translated, Ye shall not fast as you do to day, to make your voice to be heard above; referring this lifting up of the voice unto loud words in contention, (as for the most part men will then be heard) others do read it (as we have heard) you do not, or you will not fast, that your voice might be heard above, referring it to the lifting up of the voice to God in prayer, and in more than ordinary prayer, noted by the lifting up of their voice: as was said before, that the Ninivites did not speak only, but cry out, and that mightily, or with all their strength unto God. 
Therefore in ●he days of ●asting we ●ust enforce ●ur selves to withdraw and 〈…〉  So that to fasting must be joined a most earnest kind of prayer, as the time shall then require: and as men must not pray coldly and from the teeth outward (as we say) at any time, so then especially they must not be weary, but consider well what great necessity there is of prayer, both in respect of their sins, and of the punishment of them; and so enforce themselves to an earnest kind of long prayer: as if a man were fallen into a deep pit or well, he would cry out aloud and long with all his strength, even until he were hoarse, or had lost his voice, that so he might be heard, and helped, and would not favour himself in such a case.  
Thus it appeareth that when Ezra, and the rest that feared God with him, fasted because of the transgression of them of the captivity, that he prayed very earnestly and long, as we may gather both from his behaviour, and from the words that he then used, which were full of great affection: 
Ezra. 9.4.  for it is written of him, that he sat down astonished until the evening sacrifice, and after the evening sacrifice he arose up from his heaviness, and when he had rend his clothes, & his garments, he fell upon his knees, and spread out his hands unto the Lord God: and said, O my God, I am confounded and ashamed to lift up mine eyes unto thee my God, for our iniquities are increased over our head, and our trespass is grown up unto the heaven, and so forth as it followeth in that prayer of his, full of all humility and zeal. The like may be said of the prophet Daniel, who in the end of the seventy years of their captivity (understanding by books (as he saith of himself) and namely by reading the Prophecy of jeremy, that the number of years which the Lord would accomplish for the destruction of jerusalem were now almost expired) and turned his face unto the Lord, 
Dan. 9.3.  by prayer and supplications, with fasting and sackcloth & ashes: and then how zealously & fervently he prayed, as it appeareth in the whole prayer, in which he often breaks out into many passionate exclamations: so especially by the often doubling of the same petitions, which was no vain babbling in him, full of words without any great matter, but did arise of the abundance of his earnest desire and great feeling that he had of that which he prayed for: as when he saith; 
Dan. 9.15.  O our God hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy Sanctuary, that lieth waste, for the Lords sake: O my God incline thine ear and hear, open thine eyes and behold our desolations, and the city whereupon thy name is called; for we do not present our supplications before thee for our own righteousness, but for thy tender mercies: O Lord hear, O Lord forgive; O Lord consider, and do it, defer not for thine own sake, O my God: for thy name is called upon thy city, and upon thy people. Thus both of them prayed very fervently and with great zeal, which argued that they had great hope of obtaining their suits, otherwise they would soon given them over, and not have been so importunate. For it is most certain, that according to the hope that we have of obtaining any thing at the hands of God or man, so are our desires and requests unto them more earnest, or more cold, therefore when they prayed thus importunately, it appeareth that in this great humility of theirs, 
And by importunity of prayer the Lord will be overcome.  declared by their fasting and manner of it, they had great hope of obtaining their requests of God, unto whom they did sue. And thus must we do in the day of our fasting, I say we must labour for that measure of faith in god's goodness through the blessed merits of Christ our Saviour, that might move us to pray earnestly, and as it were to cry mightily unto God for the removing now at the last of this grievous plague: that though we have justly deserved it, and a great deal more, yet for the Lords sake it would please him upon our true repentance, and earnest seeking unto him for mercy, to turn it away. Which if we do, than he undoubtedly will hear us in his good time, as he hath witnessed unto us in the Gospel by the Parables, both of the wicked judge, 
Luk. 18.2.  who by the importunity of the widow, was overcome at the last, to do her right; and this was propounded (as Christ himself faith) to this end to teach men to pray often, and not to wax faint; whereupon he inferreth this general doctrine. 
vers. 6.7.  Hear what the unrighteous judge saith: and shall not God avenge his elect, which cry day and night unto him, though he suffered long for them? So God will hear those that cry day and night, that is that pray earnestly and continually: And again in the other parable of the man that came to his friend at midnight to borrow three loves, 
Luk. 11.5.  who though he was unwilling at the first, yet because of his importunity did arise, & gave him as many as he would▪ whereupon he maketh this general promise to all those that shall thus seek unto God, that is, earnestly and without ceasing, that he will hear them, saying: Ask, and it shall be given you, seek and ye shall find, knock and it shall be opened unto you: for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened; that is, if ye seek and ask after this manner. So by these examples we may be assured, that God will hear us for this thing, if we pray unto him eatnestly, & without ceasing, though we have hitherto seen little success of our prayers, for the plague is not only not taken away, but is greatly increased every where.  

He often deferreth to give, that we might be quickened up to fervency of prayer.  And truly the Lord doth many times defer of purpose, to grant that which we ask, and which also he hath promised, and is purposed to give, that we might be moved in the feeling of our want to pray earnestly for it: and that the want of it for a time might quicken up our dead hearts, and dull spirits unto greater fervency of prayer: that also when we shall see that we have such things given unto us, and that we have obtained them by our prayer, yea by long and earnest prayer, we might make the more account of them, and esteem them as we ought, and also be so much the more thankful unto God for the same. For the Lord indeed hath of his great mercy promised, that if we call upon him, he will hear us, as we have learned even now out of the Gospel of S. Luke, and may further learn out of many other places of Scripture besides, as, 
Psal. 50.15.  Call upon me in the time of thy trouble, and I will hear thee, and deliver thee; and many other: but he hath set down no time, when we shall see and perceive that he hath heard us, saving that it is said, I will hear thee in due time, 
Psal. 10.1.  even in affliction. Now which is the most convenient time for God to help us in, 
Act. 1.7.  that we must not prescribe unto him, neither is it always meet for us to know the times or the seasons which the Father hath put in his own power: therefore as they be best known to his heavenly Majesty, so we must leave the declaration of them to him alone, not doubting, but that he will hear us in due time, even in affliction. He doth defer many times of purpose for good causes: both that we might be stirred up thereby to pray to him earnestly and continually, not doubting one whit of the truth of his promises; and that when we have our requests granted, we might esteem of so great a benefit, and be thankful to him for the same. For assuredly if we did always find, that the Lord did give us every thing at the first ask (though we grant that he giveth us continually more than we ask) such is our unthankfulness, that both we would come unto him very coldly, and pray drowsily (for we would make it but an ordinary matter, 
Therefore if we continue in fervent prayer, the Lord will hear us at the last.  Ask & have) and also we would not so highly esteem of the things given unto us, nor labour to be so thankful to him for the same, as our bound duty did require. Therefore concerning all other things, and namely, this present visitation of the Plague, the more that the Lord deferreth to take it away, the more earnest let us be in prayer, and let not the delay of it quench the heat of our desire one whit, but kindle it more and more, and I do assure you in the word of the Lord, that if we faint not in prayer, but lift up our hearts and hands still unto the Throne of his Mercy, that he will in time hear us, and show mercy unto us; and that he will not only do so, but he will make it manifest and apparent unto the very souls and consciences of us all.  
This therefore is another most excellent use and end of fasting, 
The outward abstinence must quicken us up unto fervency of pra●  even to quicken us up unto greater fervency in prayer: for as we find by experience, when our bellies are full, and we are in the abundance of all pleasures and outward blessings, we are not so fit for prayer: and therefore a sober diet, and a moderate use of all other of God's creatures and benefits will always make us the more fit for prayer: but when the body is pinched with hunger, and the want of other necessary helps meet for it, the feeling of our want shall be a means to set a sharper edge upon our prayers, to make them more piercing, and as it were to give a wing unto them to fly aloft above the clouds, even to make them enter into heaven, and to come before the throne of God. We ought then in these days of abstinence thus to profit by the feeling of the want of our bodies, so to judge ourselves unworthy not only of all that which we abstain from, but of all other things besides, yea of life itself, that we thereby be moved most earnestly to seek to God for his pardon, and for the bestowing of all upon us again: and by how much the more we do so, and profess that in ourselves by reason of our sins we are unworthy of any thing in the world, by so much the more let us hope from the mercy and promises of God, and seek accordingly that in Christ jesus, 
Heb. 1.2. Rom. 8.1  whom he hath made heir of all things, we may be found worthy of all, and fellow heirs of them with him, as the Apostle speaketh.  
And even as a man if he were condemned to death would sue earnestly for his pardon; especially if he were lead from the judge to the place of execution, and were also upon the ladder, and had the rope about his neck: and the nearer he were to death, and had the very badges and tokens of it upon him, the more earnest suitor would he be for his pardon, if he could but conceive that there were any hope of it. So we the more that by this holy exercise of fasting we see, and profess that we are worthy of all God's punishments and plagues, yea of eternal death and condemnation itself, by so much the more earnestly we must pray that God would forgive us our sins and spare us. Therefore in the days of fasting there must be a special kind of striving with God in prayer, and we must as it were wrestle with him therein, and never give him over, or suffer him to have rest, until he have sent us away with some blessing: Even as it is said of the holy patriarch jacob, 
●e must rastle, and rive w th' ●nd in our ●aiers.  that in his return homeward from Laban, as he did pray unto God most fervently, so all night long he wrestled with an angel in the shape of a man, that is, 
●en. 32.26.  with God himself so appearing unto him, and he held out with him in wrestling even unto the morning, and then he said unto him, let me go, for the morning appeareth, unto whom he answered, I will not let thee go, except thou bless me, and so he held him fast still: & then he bestowed upon him this great blessing by changing his name from jacob to Israel, that because he had power, and had prevailed with God, he should prevail with men much more. So that vision of the angel wrestling with him, and the change of his name tended both to one end, namely to assure him, that God had heard his prayer, which he made before, and would deliver him out of the hand of Esau, 
Gen. 32.11  whom he feared: and therefore whereas he was called at his birth jaacob, that is, one that holdeth by the heel, (and so ready to overthrow him) for thus was he borne holding his brother Esau by the heel, 
Gen. 25.26  in token that in time he should by the power of God prevail against him, and so also against all his enemies: now he is called Israel, that is, 
Gen. 32.28  a prince of the strong God, because (as the interpretation is given in the text) he had power with God, and should prevail with men; that is, he had prevailed with God in his prayer, as was declared unto him in the vision of wrestling, and should prevail against Esau, and all other his enemies, but how he did and should hereafter prevail with God, and obtain all things of him the vision did show, namely, that he prayed so fervently and so continually that he did not give over until he had some assurance from the Lord by his holy spirit, that he had heard him, and would defend & bless him, according unto his own desire, 
Gen. 32.9.  & the Lords promise. Thus must we also strive with the Lord in our prayers, as the Apostle speaketh to the Romans, 
Rom. 15.30  and requireth of them, that they would strive with him by prayer to God for him: and we must put all our strength to it, as jacob did, when he wrestled with the angel. And to see it again more clearly in the same comparison: As a man that wrestleth for the best game will put all his might and skill to it, and will not give over as long as he hath any thing in himself, that he might prevail: so must we in our prayers be so earnest & importunate with the Lord, that we rise not up from prayer, or departed away from him, until he have blessed us: and the harder that we find it to obtain any thing because of our sins, the more earnestly must we strive in prayer for it. Therefore now in thee days of fasting let us stir up ourselves unto prayer, and strive against all unfitness, that might hinder us, and as for other things, so that this great mortality might have an end, without which fervency of prayer, all our fasting is nothing worth.  
Seeing then that fervency and continuance in prayer is so proper unto the time of fasting (as we have heard) and it is specially undertaken to that end: 
The papists had no special prayer upon their fasting days.  we may see by this also how far the church of Rome & all Papists, are from the true fast prescribed in God's word, & practised of this servants (though they would be thought to be the only men in the world that fast and pray. For upon the Fridays and other fasting days there was no special time appointed, as also not in Lent, appointed for prayer: neither did many of them that professed fasting, come to the Church at all to that end: and if some of them did pray upon their Saints even at night, yet many did not, which were bound to the fast: and they that did, all the rest of the day were without prayer; and upon those days they went about their business, as at all other times, especially unto noon, or unto eeven-song, as they called it. Whereas the whole day of fast is altogether of the nature of the Sabbath, both for resting from work, & also for sanctifying of the time; and therefore upon those days, they had holy convocations and assemblies for the word and prayer: as in the book of Leviticus, 
●eu. 1.6 31. ●eu. 23.27.  the yearly day of fast for the jews is called a Sabbath of rest, and besides it is further added: therein you shall have an holy convocation, and ye shall do no work. Therefore when these Catholics (falsely so called) did rest in the bare ceremony of fasting, and did not give themselves that day to prayer more than at other times (for the most part) they neglected that, that was principal in it, and whereunto it should be referred. And so we see, what the Lord requireth of us all at this present, and to what end we abstain, even that we having nothing to hinder us inwardly, nor outwardly in our bodies to press us down to the earth, our minds might be lifted up in all fervency of prayer unto our heavenly father in the mediation of our Lord and Saviour so much the more.  
To this end we must give ourselves as much as we can to a deep and serious meditation of that that is the cause of our fast, 
The serious considerate of our present estate will incre●●●● fervency 〈◊〉 prayer.  whether it be any great punishment of God already upon us, or imminent and hanging over our head, and ready shortly to befall us: or it be some grace and blessing of God, that we want, or we are afraid to lose, that thereby we might see, and feel in what a woeful and miserable case we are in, or should be, in respect of that, if the Lord should not hear us, and be merciful unto us. As we see how the people of Nineue hearing that their destruction was threatened against them by the Lord's prophet, 
●ona. 3.5.  and that within a short time, even forty days, they believed God, (as it is said in that story) that is, they were persuaded, that for their sins they had deserved it, & also that God had sent him to warn them of it; they therefore perceiving themselves to be in such a woeful case, the king proclaimed a fast, and willed every man to cry mightily unto God, that is, to pray earnestly unto him, to forgive them, and spare them: so that they did not only pray thus fervently unto God, but the consideration of their estate moved them unto it, which if by believing the prophet they had not acknowledged, they could not have come unto it in this acceptable measure. 
Hest. 3.13.  So in the days of Hester, when Haman had obtained a decree from the king, and it was sealed with his ring, and the letters were sent by posts into all the kings provinces: The tenor whereof was, to root out, to kill, and to destroy all the jews, 
Hest. 4.3.  both yoonge and old, children and women in one day, in every province and place, whether the king's charge, and his commission came: there was great sorrow among the jews, and fasting and weeping, and mourning, and many lay in sackcloth and ashes, and three days and three nights they gave themselves to fasting and prayer: so that the knowledge of this estate of theirs that they came unto, by hearing of the king's commission granted out against them, did drive them to this great sorrow for it, appearing in weeping and mourning, and it so made them to pray thus earnestly, and so long, even three days & three nights together: which they would not, nor could have done, if they had not by taking knowledge of the king's letters, perceived their estate to be so desperate, and so forlorn, as indeed it was. Likewise in the time of the judges, when the tribe of Benjamin had twice overthrown the rest of the children of Israel, 
judg. 20.26  and had in two set battles slain 40000. of them: they seeing themselves by the slaughter of so many greatly weakened, fell a weeping before the Lord, and fasted that day unto evening, and asked counsel of the Lord, not only by urim and Thummim, but by fervent prayer, to show them what they should do. These then seeing themselves in so ill a case, that many of their brethren were slain already, or that they, and themselves were like to be slain, thought it their bond duty, to seek unto God earnestly, to turn that destruction away, and to stay his heavy hand, and so he did.  
So must we also do at this present, 
The lamentable estate of many in respect of this pestilence, may move us unto fervent prayer.  that we might come to this earnestness of prayer spoken of, and necessarily required in such times of fasting: we must (I say) well weigh and consider of the great calamity and misery that is among us, and in what a pitiful case many of our dear brethren are, and have been a long time, without any intermission, how they die daily and weekly in the chief cities and towns of the land, both in these parts and other countries: as in Norwich above an hundred a week, and in London above three thousand weekly, and thus it hath been many weeks together, and it spreadeth every where in small villages, and threatens every where, and none can tell almost in what place long to be free. During which time of contagion and pestilence it hath come to pass, that many have had their loving wives pulled out of their bosoms, some their provident husbands taken from them: others have lost their parents the stay of their lives, others are left childless; some have neither brother nor sister left, master nor servant, friend, kinsfolk, nor neighbour: yea even the whole house and family is swept clean away, so that there is nothing but weeping & mourning, sighing and sobbing, wailing and wring of hands, spending away their time in sorrow without taste in any meat, or comfort in sleep, or any thing else, looking themselves every hour when they should be smitten with the same hand of God, & so follow to the grave them that have lately gone before them: we I say must wisely consider of these things, that seeing nothing before our eyes in these times of so great desolation, but the untimely death and destruction of our dear brethren, kindred, and friends, yea of ourselves shortly, if God be not merciful unto us, might move us to pray earnestly unto God, both for ourselves and for them: and truly if we could so consider of these things as we ought, it might move us in greater humility before God, and compassion toward our brethren, to power out not only at this present, but night and day hereafter, most ardent prayers & supplications unto the Lord, that in his blessed time he would put an happy end to so great destruction, and that it might be sufficient unto his Fatherly goodness, that he hath thus far proceeded in judgement against us, and against them already. I say the deep consideration & inward feeling of this common misery would make us to be more often & fervent in prayer unto God, and not only thus publicly, but privately also.  
But I can not tell how it cometh to pass (the more is the pity) through the great hardness of men's hearts, 
As the feeling of all our wants will make us earnest to have them supplied.  that many of us think little of it, or not so much as they should, because it is so far from them: yet let them know assuredly, that it may soon come nearer, God knoweth how soon; and in the mean season, if they will not pity others, and pray for them, none shall pity and pray for them, when they shallbe in the like case. So then as they that are in great want of food, and see that they have nothing at home, bread nor meat, nor money to buy any thing with, are driven to seek abroad for themselves & for their children: & besides they will be importunate where they come, and have no nay, their necessity is so great▪ that it compels them unto it, even sometimes to go beyond the bounds of modesty and good manners; so if we could aswell see and feel this great misery that we and our brethren are in, it would make us to be so importunate with the Lord in our prayers, that we would have no nay at his hands, but still stand knocking at the gate of his mercy, until he hath opened, and sent us away with a gracious answer, as David in the one & fifty Psalm pressed down with the heavy burden of his sins did cry unto God again and again for mercy, and would not have his mouth stopped, until the Lord had mercy upon him saying; Have mercy upon me O God, 
Psa. 51.1.2.  according to thy loving kindness, according to the multitude of thy compassions put away mine iniquities, wash me thoroughly from mine iniquity, and cleanse me from my sin, purge me with Hyssop, wash me, make me to hear joy and gladness, and so forth as followeth: where every verse almost containeth a several petition, earnestly craving mercy of God for his sins: yea as blind Bartimaeus cried after Christ in the way: 
Mar. 10.46.  jesus the son of David have mercy on me, and many rebuked him, because he should hold his peace, but he cried much more, O son of David have mercy on me, and would never leave calling and crying, until Christ stood still, and commanded him to be called: so we in this case should never leave calling upon God, until by diminishing of the plague we might see some token of his mercy. Nay we should be like to the woman of Syrophenisse, who came suing to Christ for her daughter, 
Math. 15.21  and said; Have mercy on me O Lord, the soon of David, and he by his silence seemed not to regard her, and when his Disciples did speak to him for her, he answered them, as though she were not to be regarded, saying, I am not sent but to the lost sheep of the house of Israel; & when she came nearer herself, and said, Lord help me, than he seemed clean to cast her off, and to leave her without all hope, 
●4. 01 〈◊〉  in saying, It is not good to take the children's bread, and to cast it to whelps: yet for all this she would not give over, her need was so great, but desired as a whelp to eat of the crumbs, 
And by earnest suit we shall find, ● supply in time.  that fell from her master's table: and so Christ heard her at the last, and said unto her, O woman great is thy faith, be it to thee, as thou desirest, and her daughter was made whole at that hour: Even so ourselves, though we may seem all this while to have prayed in vain, and to have lost our labour, and the Lord God not to regard us, because the plague is not one whit lessened, but rather increased, yet because our need is so great, let us not give over, but in all fervency of prayer hold out, and wait upon God: and how? 
Psal. 123. ●  Even as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so let our eyes wait upon the Lord our God until he have mercy upon us. And let every one say, 
Psal. 130.5.  I have waited on the Lord, my soul hath waited, and I have trusted in his word; my soul waiteth on the Lord more than the morning watch watcheth for the morning, and so let us encourage all Israel, even the people of God to wait upon him: for with him is mercy, & with him is great redemption, and he will redeem them from all their iniquities: that is, as he hath many ways and means to deliver those that be his, so he will upon their repentance forgive them all their sins, and much more deliver from the deserved punishment of the same.  

●he conscience of our ●woorthi●sse must ●t hinder ●, but ra●er make 〈◊〉 more fer●ut in prai●.  Moreover that we might pray so earnestly as we should, let us further consider our great unworthiness by reason of our innumerable sins, that when we shall see, that whether we look to ourselves, or to other, there is no cause that the Lord should hear and help us, for we have not done our duty as we ought, we have not profited by his word and great patience; nay we have by the abuse of them, and by other of our sins provoked his wrath against us, and have deserved that this deadly plague should continue and make an end of us all: we may be importunate with him to spare us, that so, though not for any thing that is in us, of his great mercy for Christ's sake by opportunity he may be overcome: as we have seen by the parable of the wicked judge how he will be: and as we have seen how jacob would not give over wrestling, until he had blessed him, at the last obtained the blessing. So the Lord seeing that we are not weary of calling upon him, though he find us unworthy, might hear and help us. And so let not the conscience of our unworthiness stop our mouths, & hinder our prayers, but rather move us to be the more earnest, confessing the same, as Ezra 
Ezra 9.6.  doth. I am confounded and ashamed to lift up mine eyes unto thee my God, for our iniquities are increased over our head, and our trespass is grown up unto the heaven: and as Daniel 
Dan. 9.8.  doth, O Lord unto us appertaineth open shame, to our kings, to our princes, and to our fathers, because we have sinned against thee: yet compassion and forgiveness is in the Lord our God, albeit we have rebelled against him: and so may we truly say of ourselves, and of our land and country wherein we live.  
And lastly for this present let us consider, that as in no other thing, so in this most of all, none can help us but the Lord; 
●nd the con●eration of ●is, that ●e can olpe us but 〈◊〉 Lord.  there are means appointed for every thing, but unless he give them we can not have them, and then also the right use and success of them is of the Lord: so that he can not only deny them unto us, but curse them when we have them, that they shall do us no good: so that we may truly say, My help cometh from the Lord, 
〈◊〉 121.2.  who hath made both heaven & earth; therefore we had need to pray to him so much the more earnestly: for the trusting to this and that, hindereth our prayer. But the time cutteth me off from this, and so I leave it to be supplied by the spirit of God, which is able to give you understanding in all things.   

HOMIL. V  
The fifth Homily doth further entreat of fervency of prayer requisite in fasting: and to the end we may consider, what great things God hath promised to fasting and prayer; and how he hath performed the same, not only to the godly, but even to the wicked, who have thereby obtained great deliverances: yea how men by humble supplication have prevailed with men, even with their enemies.  
I Am at this present to proceed in that argument, 
To quicke● us up further unto fervent pra●er, we mus● consider.  that I entered into the last day, and could not then well finish for want of time, namely to continue further to declare, how we may attain unto that fervency of prayer that hath been spoken of, which is so necessary in the fasting we have in hand. Therefore besides all that hath been said to this end, we are lastly to consider, that we might be moved to pray so earnestly as we should, to consider (I say) the gracious promises, that God hath made to all those that have, or shall hereafter at any time hold this exercise of fasting unto him in any measure of truth; and how the same from time to time have been performed unto them: insomuch that though the beginning of their fast hath been full of heaviness, and with much sorrow for their sins, and for the wrath of God against them appearing in some grievous punishment; yet the end thereof hath been with much rejoicing and comfort in assured hope both of the free pardon and forgiveness of them, with perfect reconciliation unto God, and also with good hope of obtaining of all such things, as they have sued for by earnest and fervent prayer. 
First what pr●mises God hath ●ade to those that seek unto him in fasting and prayer.  And first of all concerning the promise that the Lord of his great mercy hath made to all those that seek unto him in all humility by fasting and prayer, we may see what the prophet joel 
joel 1.4.  saith. Who exhorting the people to fasting and prayer, because of that great calamity, that was upon them, by reason that the fruits of the earth were so wholly destroyed, (for that which was left of the Palmerworm the Grasshopper had eaten; and the residue of the Grasshopper had the canker-worm eaten, and the residue of the canker-worm had the Caterpillar eaten: 
cap. 2.1  exhorting them I say, to turn unto the Lord with all their heart, and with fasting, and with weeping, and with mourning, and to rend their hearts, and not their clothes, and to turn unto the Lord their God: that is, not their clothes only, according to the manner of that time in great sorrow, but their hearts especially, that so their sorrow might be in truth, & not in appearance only, setteth before them the great mercy of god to all those that so come unto him, saying; For the Lord is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil; who knoweth if he will return, namely to his accustomed merciful dealing, and repent, that is, of that evil, that he might further bring upon them, and leave a blessing behind him, even a meat offering, and a drink offering unto the Lord their God? that is some thing to be served with, for the glory of his name, lest his service should fail▪ as he had complained before; that the meat offering and drink offering was cut off from the house of the Lord, 
●oel 1.7.  for which the Priests the lords ministers did mourn.  
Then we see, how the Prophet in the name of the Lord doth promise unto them, that if they would thoroughly humble themselves for their sins the cause of this great affliction, noted by the rending of their hearts, though the Lord had begun to punish them already, and that most grievously, yet he would stay his heavy hand and bestow some blessing upon them: where in saying, Who knoweth, or who can tell? his meaning is nothing less than to call it into question, or any ways to make them doubt of it, but rather to consider the hardness of the thing, and so to seek for it the more earnestly, that they might have some hope of it: as if he had said, Seeing God is so merciful, as he had spoken of him before, calling him, Gracious, slow to anger, and of great kindness, and one that repenteth him of the evil, there is no doubt of the thing, but that if they could humble themselves as he required, and pray earnestly, though he had begun to punish them already, yet he would repent and spare them. As also it is said in the Prophet Jona, 
jona 3.9.  by the King of Nineue (who proclaimed a fast, and willed all men to put on sackcloth, and to cry mightily unto the Lord, and every man to turn from his evil way, and from the wickedness of his hands) Who can tell, if God will turn, and repent, and turn away from his fierce wrath, that we perish not? which he uttereth after this manner, saying, Who can tell? to show the hardness and difficulty of it; that they might cry unto God the more earnestly or mightily, as he also willeth them there. So that as from the forenamed place of joel, we have a commandment to fast publicly, when God's hand is heavy upon us, as it is now, and hath been a long time, when as he thus speaketh: Thus saith the Lord, 
joel 2.12.  turn you unto me with all your hearts and with fasting, and with weeping, and with mourning, & so forth: so from thence also we have a promise (as we have heard) that if we can humble ourselves thoroughly, judging and condemning ourselves, as we ought, which is meant by renting of our hearts, as was said before, and turn with all our hearts from our sins, even with sorrow and grief for them unto the Lord, that he himself will in this punishment of ours also repent, and leave a blessing behind, as is said there, that is, some cause to praise and magnify his holy Name: and the reason, why we have it no sooner is, that men have not all this while cast down themselves before the high throne of God's judgement, as they should, and unfeignedly leave all their sins; which if men could come unto in that manner & measure that they ought, than here is a most gracious & sure promise made unto us from the Lord by the mouth of his holy Prophet, that he will be merciful unto us, and spare us; which he will also undoubtedly perform, for he is Truth itself.  
Therefore that we might do this that we do in faith, 
Which promises we must at this present set before our eyes.  I mean continue still to fast and pray, and not give it over, or wax weary of it, as of ourselves we are too prone unto it: yea that in thus abstaining, we might pray earnestly unto God, to stay his heavy hand, and to put an happy end at the last unto this long and great mortality, Let us consider that even this promise is made to us, and written for this very time, and for this purpose, that if in this fasting every man will turn from all his sins with his whole heart, and be sorry for them even from the very bottom of his heart: that the Lord himself will repent of all that evil that he hath begun to do unto us; and though he hath taken away many thousands already, yet he will spare the rest, and leave some every where to praise his Name. So many therefore among us, as do thus with true repentance turn from their sins, to serve the Lord in holiness and newness of life, may pray with great hope and comfort for mercy from the Lord, for the promise is made unto them, whosoever they be: but all they that yield to this outward & bodily exercise of fasting, but are not thus broken in their hearts, nor affected in their souls, neither have any care so to be, as they cannot call upon the name of the Lord with any earnestness of prayer, but all is done formally and ceremonially of them, so they cannot have any great hope of being heard, but shall speed thereafter.  
And especially we may see plainly from the eighteenth verse of that chapter unto the end of the same, 
Which promises are most certain and belonging to us, as well as to the jews.  how plainly and largely he doth promise, not only a removing of that great punishment, which was very much; and for the certainty of it, and to assure her faith of it, speaketh of it, as though it were already come, saying, then will the Lord be jealous over his land and spare his people: 
joel 2.18.  and again, 
ver. 22.  be not afraid ye beasts of the field, for the pastures of the wilderness are green, for the tree beareth her fruit, the fig tree and the vine do give their force; be glad than ye children of Zion, and rejoice in the Lord your God, for he hath given you the rain of righteousness, that is, as much as is meet for you in this great drought: In all which words he speaking of this benefit to come, as though it were already given them, (according to the manner of the prophets) doth show, that he had already received this promise from the Lord, that if they did thus thoroughly cast down themselves in the guiltiness of their sins, and conscience of their deserts, he would spare them and bless them: and besides he would pour out his holy spirit most plentifully upon them. And this undoubtedly is set down for our consolation, and instruction, to show us, what in the like case we may look for: And truly it must needs be so, for there is no respect of persons with God, and the promises of his word though spoken unto some particular people, upon some occasion, yet are for all ages and times, and do generally belong to all alike, upon the same condition. Therefore when as it said to them, Turn unto the Lord with all your heart, and rend your hearts, and when you are thus humbled, the Lord will return for your good, and so forth, as it followeth in that place, it is spoken not to them only, but to all such, as in the like case shall thus do: and so unto us now, that we may be assured, that if we thus do, in that measure that we do it in truth, we shall find mercy with the Lord, and so may pray for it most earnestly in faith, as they were willed to do.  
And the rather that we might thus do, 
Secondly consider the fulfilling of these promises to all those that have used fasting and prayer.  and be confirmed in the truth of this hope, let us unto this gracious promise, that we have heard of, join the consideration of all the fasts of the faithful servants of God, set down in the old and new Testament, and see what hath been the issue of them, and whether they have not obtained the things, that they have thus sued for, and if the Lord hath not turned their sorrow into joy, 
Isa. 61.3.  their fasting into feasting, and so hath given (as the prophet speaketh) to them that have mourned, beatitie for ashes, the oil of joy for mourning, and the garment of gladness for the spirit of heaviness. And here we may first of all consider, what was the fruit of that fast, which the Israelites held in the time of the judges, when for the wickedness done to the Levites concubine, they fought against the Beniamites, and were overthrown in the first battle, 
judg. 20.  so that there was slain that day two and twenty thousand: they fasted and prayed, & set upon them the second time, & yet were overthrown in that battle also; for the men of Benjamin slew down to the ground of the children of Israel again, eighteen thousand, all which could handle the sword: then they fasted and prayed the second time, and got the victory, when they were thoroughly humbled: So that by fasting & prayer they prevailed against them at the last, though not at the first, and might have done sooner, if they had been sufficiently humbled before. 
As the Israelites thereby at the last prevailed against the Beniamites.  We have hitherto with the rest of our brethren fasted and prayed often that this grievous plague raging in many places might have an end, and yet have not thus far prevailed with the Lord, but the people still die every where in great number; yea it hath increased greatly since we began: so that ours and their estate is worse than it was before we began, even as the Israelites did fall by thousands before their enemies after that they had by fasting and prayer asked counsel of the Lord: but if we can hold out in this exercise unto the end, and not be discouraged, though we see little success at the first, and the more that we see the hand of God increased against us in justice, the more we labour to grow in humility and fervency of prayer, than we doubt not, but at the last by the event, as the Israelites did, we shall see that we have not all this while lost our labour, and called upon the name of God in vain. Therefore that we might with assured confidence, and good hope persever in this holy exercise of fasting and prayer, besides the promise of God made unto it, which we have heard, let us set this worthy example before our eyes to comfort us, that though the beginning hath been full of sorrow, as it was with them, yet the end will be full of joy and consolation to ourselves and others, and to the praise and glory of almighty God.  
To this we may adjoin that notable and famous example, that we have in the book of Hester: 
Hest. 3.6.  where it is said, that Haman for the malice that he bore against Mordecay, sought the utter destruction of all the jews: for he thought it too little to lay hands on Mordecay himself alone, and because they had showed him the people of Mordecay, he sought to destroy all the jews, that were through out the whole kingdom of Ahashuerosh; and to this end he had obtained a Decree from the king, 
Hest. 3.13.  to root out and to destroy, and to kill them all, both young and old, children and women in one day. Then all the jews, at the advise and commandment of Queen Hester, 
Hest. 4.16.17.  did fast and pray unto God three days and three nights, to entreat the Lord, that she might find favour with the King, that this wicked devise might be frustrate and disannulled: whereby it came to pass, that the Lord in whose hands are the hearts of all men to turn, even as the rivers of waters, and who hath said that when a man's ways do please the Lord, 
Pro. 16.7.  he will make his enemies his friends, did so change the King's heart, (I say) that they had thereby not only to defend themselves, and to gather themselves together, and to stand for their lives: but also to root out and to destroy all the power of the people, 
Hest. 8.11.  and of the province that vexed them, both children and women, and to spoil their goods: 
And by this mea●es the jews ●●d overthrow the devilish practice of proud Haman.  and so also they did, and God blessed them therein▪ yea and Haman the jews great adversary was hanged upon the high gibbet, which he had prepared for Mordecay, and after that ten of his sons also were hanged, and Mordecay and all the jews were greatly advanced and honoured, 
Hest. 9.28.  and the days of weeping and fasting were turned into great rejoicing and feasting yearly. Thus we see how wonderfully God did bless them, being so humbled in fasting and prayer before and what great things they obtained thereby, as not only the saving of their lives & goods thereby, but the utter ruin and overthrow of their most deadly and professed enemies: and therefore no doubt if we could humble ourselves this way, and pray earnestly, as they did, if we were as near deaths door, as they were, and had received even the sentence of death in ourselves, as they had, 
2. Cor. 1.9.  it were possible for us to escape it, and to find mercy with the Lord, as they have done before us, and that not only for ourselves, but for our brethren, as they did. For as he hath promised, that if we turn unto him unfeignedly, in the midst of destruction, he will leave a blessing behind him for us, as was said before out of joel: 
joel. 2.14.  so here in this people we see the truth and accomplishment of it.  
Besides we may consider of that worthy example of God's mercy this way showed upon those that humbled themselves by fasting and prayer in the days of jehoshaphat, that good King of judah, as it is set down in the second book of the Chronicles: 
2. Chr. 20.2  where it is said that the Ammonites, the Moabites, and the people of mount Seir came forth to battle against him: and he fearing the danger that might befall him, and his people, proclaimed a fast throughout all judah: and prayed earnestly to God for himself, and for them: which prayer of his is there set down: And before they had ended their prayer, the spirit of the Lord came upon jahaziel a Levite, in the midst of the congregation, who by the spirit of prophesy did foretell the victory, saying, 
2. Chro. 20.17.  Ye shall not need to fight in this battle, stand move not, and behold the salvation of the Lord towards you: 
And king jehoshaphat thereby obtained victory against their enemies.  O judah and jerusalem, fear ye not, neither be afraid, to morrow go out against them, and the Lord will be with you. And so it came to pass: for their enemies slew one another, even the children of Ammon and Moab rose against the inhabitants of mount Seir, to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy an other: and so the jews entered upon the spoil of them, & found among them abundance both of substance, and of bodies laden with precious jewels, which they took for themselves, till they could carry no more: and were three days in gathering of the spoil, for it was much: and in the fourth day they praised God in the valley of Berachah; which from that day had the name of that action, for there they blessed and praised God for the victory, which he had given them, and so called it the valley of blessing or praise: and so they returned home to jerusalem with great joy. Here we may consider the fruit of their fasting to be this, that when by earnest prayer they sought unto God, being in great fear, as it is said of the King, that he feared, and set himself to seek the Lord, 
2. Chr. 10.3  than he made them to rejoice. So if we could thus rightly consider of this hand of God stretched out against us, that seeing our sins to be the cause of it, we would fear God and his wrath, and suffer it to work upon our consciences, and seek unto God in fear earnestly to turn it away, it, might please him so to bless us at the last, that we should have great cause to rejoice. But very few do so lay it to heart, that they have all this while any thing profited by it in the true fear of God, to repent them of any thing that is past, & to determine a better course hereafter, and therefore cannot so earnestly seek unto God as they should, for the removing of it, and so it may justly still be continued, till it work in us this true fear: which God grant that it may speedily do. But let so many as by the due consideration of this visitation have set themselves to fear the Lord, and to seek unto him in truth, consider how God was found of this people, and so will be of us in his good time: and as he caused them after their great fear, to return home with as much joy: so he may bring those that for fear have with grief forsaken their towns and houses, 
sal. 126.5.  bring them home again with as much rejoicing: and whereas they have sown with tears, they may reap with joy, and going out weeping, and carrying precious seed, might return with joy and bring their sheaves, as the prophet speaketh.  
Lastly concerning this matter we may see how the prophet jona 
jon. 3.4.  coming to Nineue according to the commandment of the Lord, to denounce Gods heavy judgement against them for their sins, even that within forty days the whole city should be overthrown: the King believing this fearful curse threatened to be just and deserved, 
By this m●anes the Nineuites escaped tha● destruction that was threatened against them.  proclaimed a fast to this end, that every one turning from his evil ways, and from the wickedness of his hands, that they might cry mightily unto the Lord, as they did: Whereupon it came to pass, that God seeing their works to be good, and that they turned from their evil ways indeed, heard their prayers, granted their requests, and did repent him of the evil, that he had said he would do unto them, and did it not. Thus we see again what was the effect of this fast which they held, (in great ignorance no doubt and much weakness, yet in truth) namely, that the Lord seeing them sufficiently humbled by the ministery of his Prophets, in the guiltiness of their sin, and the deserved destruction threatened against them, & every one to forsake their evil ways, for which he was justly offended with them: he stayed that plague, which he had threatened, and had otherwise most certainly brought upon them. And this also may greatly confirm our hope in this service of ours, that though for our sins we must needs confess, that we have deserved not only this beginning and continuance of the pestilence; but utter destruction; yet if every man would so wholly leave his evil ways, that the Lord (who is the searcher of the heart and reins) might see it, and take knowledge of it, and of that repentance and amendment of life, that should be in all, and so then they would cry mightily unto God, as these did; he would yet repent him of the evil, which he hath otherwise further determined to bring upon us, and not do it: but might stay this grievous plague from spreading like a canker, and from further coming into those places where yet it is not: and in those places, that are infected with it, he might so diminish it from day to day, that it cause not a final destruction, as was threatened to the Ninivites, and we have justly deserved.  
Therefore to conclude this one point, 
By this experience in oth●rs, we must be confirmed in hope of God goodness to ou● selves a● this time.  that we might have courage and comfort in this that we do by a sure and certain expectation of some blessed fruit of it in time, we have hitherto seen, how the Lord of his great mercy and truth hath never failed them, that in fasting and prayer (according to his own ordinance) have sought unto him in truth: 
Heb. 12.1.  that we having so great a cloud of witnesses (as the Apostle speaketh) to subscribe unto this doctrine by their own experience, might not doubt, but that the Lord in due time will hear us as he hath done them. Yea if we can remember but our own experience, and that that ourselves have made trial of through the goodness of God, how in former times he hath heard us, 
Much more your own experience 〈◊〉 times ●●st.  when we have by fasting and prayer thus publicly sought unto him: as when the Invincible (falsely so called) Spanish Navy was upon our coasts, how wonderfully upon our earnest suit and supplications every where made to that end, not only we were preserved from that horrible destruction which they most wickedly intended against us, but that themselves were drowned in the sea, even the horse and him that road upon him, 
●od. 15.1.  as the Egyptians were when they came against the Israelites. And truly we may remember, what a sudden and great fear all men for the most part were then stricken with, and not without cause, and so how earnestly they did seek unto God, when as there was in all places much fasting and prayer, and the people came willingly to it: if we could do so now, when the Lord threateneth destruction to us, and to all places, as he did then (though after another manner) we might by our own experience comfortably lift up our heads, and look with good assurance for the like mercy, that we found, for God is the same, if we be not changed: when as by former experience like as David said, when he went against Goliath to fight with him, whose great stature, and complete armour of brass, and weapons might justly have terrified him: The Lord that delivered me out of the paw of the Lion, 
1. Sam. 17.37.  and out of the paw of the Bear, he will deliver me out of the hand of this Philistim: so we might all say; The same God of mercy that hath heretofore heard us, when we have in true humility sought unto him, we doubt not, when we have sufficiently profited by this affliction, will now hear us also, and deliver us. For indeed if we find both in the Scripture, and by daily experience in ourselves and in other, 
The ordinary prayer's ●f the faithful have obtained great ●hings, much more their ●astings and ●rayer.  that the ordinary prayers of God's servants, and namely of ourselves, are not sent away empty, but that the Lord doth daily according to the same bless us and them: then these prayers which we now make with fasting, which are more than ordinary, we may be assured shall bring great blessings upon us. When at the commandment of Herod, 
●ct. 12.5.  Peter was kept in prison, earnest prayer was made of the Church unto God for him, and when Herod would have brought him out unto the people, the same night slept Peter between two soldiers, bound with two chains, and the keeper before the door kept the prison; and behold the Angel of the Lord came upon them, and a light shined in the house, and he smote Peter on the side, and raised him up, saying, Arise quickly; and his chains fell from his hands, and so he was delivered. If then the ordinary prayer of the Church be of so great force, and do so greatly prevail with the Lord, as to frustrate the counsels of great Tyrants, to procure the help & presence of Angels from heaven, to open the prison doors, and to unloosen fetters and chains of iron: then what sh●ll the extraordinary prayers of the Church, even their fastings and prayers do? Therefore we need not doubt, but if we continued to profit in humility by this fatherly visitation of the Lord, and in repentance for all our sins, and in continuance and fervency of prayer; but we shall see some great fruit of them at the last, even in that very thing, that we most of all desire.  
And that we might yet be further comforted in this great heaviness of ours with hope of some mercy from God, even that he would spare us at the last according to our earnest desire, let us remember how when King Ahab a wicked and very ungodly man fasted for that destruction, which the prophet Elijah had by the word of the Lord threatened against him, 
1. King. 21.21.  even that the Lord would bring evil upon him, and take away all his posterity, & make his house desolate like the house of jeroboam, what great mercy he obtained of the Lord: Which fast of his, 
The Lord hath rewarded the wicked, that have used this ordinance but in outward ceremonies.  though it was not joined with true repentance, or any true knowledge, how to serve the Lord aright, neither could be (for he was an idolater) yet being performed in some sort, only in keeping the outward ceremony, as putting on sackcloth, and abstaining from meat and drink, and giving some other outward token of sorrow and grief, that that fast of his was not unrewarded of the Lord. For by that means he obtained that the execution of that judgement against himself and all his posterity, which we have heard of, concerning the rasing of him and them from the kingdom and throne of Israel, was put off and differred until his sons days: as it is said in the words of that text, that when he had heard what the prophet had prophesied against him, 
1. King 21.27.  he rend his clothes, and put sackcloth upon himself, and fasted, and lay in sackcloth, and went softly in token of mourning: and the word of the Lord came to Elijah the Theshbite, saying, Seest thou how Ahab is humbled? because he submitteth himself before me, I will not bring this evil in his days, but in his sons days I will bring evil upon his house. If the Lord then did so justify this ordinance of his in the person of this wicked man, when he did stoop but unto the outward ceremony and bodily exercise of it, and was altogether void of true humility and sound repentance, resting only in the bare outward tokens of them, and had not his heart thoroughly broken by faith: that he differred this deserved and denounced judgement so long, that it came not in his days, which was a great outward blessing and honour upon him: how then much more if we so use this outward abstinence as we do, 
Much more will he do it to his servants that use it in truth.  that especially we join to it the inward virtues of humility and repentance, and contrition of heart, and fervency of prayer, will the Lord be appeased towards us, and at the least be so far forth entreated, that he differre that great wrath of his, that otherwise might break out to our utter destruction. For if the Lord hath showed such mercy to the wicked, as to spare them in this world for a time, when they have submitted themselves to the outward obedience of this commandment of humbling themselves in fasting, though in great hypocrisy: then how much more will he spare his own children, that use it in sincerity and truth? Therefore let this example also somewhat encourage us with hope of good success that we shall find the Lord merciful unto us in thus seeking unto him in this time of great need.  
And we have great reason so to do, if we do but well weigh the dealing of one man towards another, that when in affliction they have submitted themselves unto them, they have found favour with them, 
By humble submission and p●a●er men have found savour with their enemies.  though they had greatly offended them before: the only hope of this hath moved them to seek after this manner even to those, which were their professed enemies before, and they have done it not in vain. For thus it is written of Benadad king of Aram▪ that when he was overcome in two battles of Ahab king of Israel, 
1. King. 20.29.  and received so great an overthrow in the latter, that in it were slain of the Aramites, an hundred thousand footmen in one day, and so was out of hope of any safety for himself, at the length by the advise of his servants, he put his company into sackcloth, with ropes about their heads, and so came to the kind of Israel, and entreated for their lives, hoping by submitting themselves unto him after this manner to obtain pardon, as indeed they did. For the messengers, when in this array they came unto him, 
1. King. 2●. 33.  said, Thy servant Benhadad saith, I pray thee let me live, using all words and behaviour of great submission: and Ahab answered, he is my brother, is he yet alive? go bring him to me: and when he came, he made a covenant with him, and let him go. See what is the fruit of true humiliation, and humble supplication: and if men will humble themselves and sue earnestly unto men in hope of pardon, 
〈…〉 G●d.  how much more should they do it unto the Lord, whom they have more offended, and who hath greater power to punish them: and if unto those of whom they had no promise before of obtaining any thing, but come to them altogether (as it were) at adventure: then much more to him, of whom we have so many gracious promises in the Gospel to allure and encourage us: and if unto those, which were their open and professed adversaries, than most of all unto him that is reconciled unto us by the blood of his son, and is become our father in him: and if unto them where we have none to speak and entreat for us but ourselves, then especially to him, where we have an advocate and mediator, 
1. joh. 2.2.  even jesus Christ the righteous, who is also the propitiation for our sins: and if unto them, of whose love we never made trial before, then unto him much more, who (as he hath first showed it above all measure in giving his son to die for us, and that when we were his enemies) hath since confirmed it unto us many ways, that we need not doubt of it. And on the other side if so great mercy hath been thus found of men, who have scarce one drop of that compassion in them, which is like a great deep sea in the Lord; then may we be assured that we shall not miss of it at his hands if we continue seeking, and wait upon him for it, as we should: and if a man hath found it of his enemy, then much more of his God to whom he is reconciled: and if where none speak for him, but mortal men like themselves, then much more, where jesus Christ the son of God maketh continual intercession for us. So that every way we see we have cause to do as we do, hoping assuredly, that we shall not do it in vain.  

〈…〉 prayer.  Therefore if the commandment of God did not compel us to the obedience of this humble submission, as it doth; yet the liberal and most certain promises which are made to them that shall use it, and especially the experience that we and other have found of the undoubted truth of them should provoke us to this holy exercise of fasting and prayer: which if men will not come unto so far, as they be able, what remaineth for them? and what other thing can they look for, but that if they will not humble themselves with the people of God to find mercy, they shall taste of his wrath with the wicked: and if they will not weep now for their sins with the one, they should howl in the punishment of them, when it shall be too late, with the other: and if they will have no part nor portion in the obedience of God's commandment given to his people, both under the Law and the Gospel, that they should have part with them in the promises of reward made to them in them both. Even as the Lord himself in plain words hath threatened, that they that will not afflict themselves with sorrow for their sins in fasting and mourning at times convenient, he will destroy and root them out from among his people, saying; This is a day of reconciliation, 
Leu. 23. 2●  to make an atonement for you before the Lord your God: and every person that humbleth not himself that same day, shall even be cut off from his people.   

HOMIL. VI  
The sixth Homily showeth what is the proper time for fasting, namely, the time of affliction & sorrow: and then how God requireth it, and his servants have practised it: and so how the Lord requireth it of us in this time of our sorrow: and how long the time of a fast should continue: and how the same time should be spent.  
Having showed in the former Treatises (as you have seen) that this holy ordinance of fasting is grounded upon the commandment of God, and that he straightly upon our allegiance that we own unto him requireth it of us, and so it can not be left undone of us without a manifest disobedience and contempt of his Word: and moreover, that the whole action consisteth both in that outward bodily exercise of abstinence and forbearing of those things for a time, which we have heard of: and also and especially in those inward virtues of the mind and graces of the spirit, to be then attained unto, used, and professed, which have lastly been entreated of: and therefore is to be observed of us after that manner that hath been declared, if we will have our service therein acceptable unto God, and profitable to ourselves: it remaineth to show, what is the time proper and peculiar unto this exercise, and when the Lord especially requireth it of us. For it is not an ordinary and common service of God, 
Fasting is not an ordinary service of God fit for all times.  & that which should be practised every day, as some others are, and so it is not fit for every time: but an extraordinary part of his worship, and of our duty unto him, and so more meet for some times than for other. Solomon by the wisdom of God's spirit saith in the book of the Preacher (as we have heard before) that there is to all things an appointed time, 
Eccle. 3.1.  & a time to every purpose under the heaven: and so a time to weep and a time to laugh, 
vers. 4.  a time to mourn and a time to dance, and therefore a time to fast and a time to feast. So then, as it were a very preposterous thing for any to make great feasts when they should fast, and in the times when the Lord by his word and works of justice calleth to fasting, that then they should give themselves to all kind of cheering up of themselves: which kind of profaneness the Prophet greatly complaineth of in his time, 
Esa. 22.12.  saying, And in that day did the Lord God of hosts call unto weeping and mourning, and to baldness, and girding with sackcloth, and behold joy and gladness, slaying oxen and kill sheep, eating and drinking, and mocking the doctrine of the Prophet with these words, For to morrow we shall die: so on the other side, it were a thing of very great disorder, 
We must be able to discern between the time of fasting and of feasting.  for any to afflict themselves & to fast, when God would have them to rejoice and feast: as we see some of those that returned from the captivity of Babylon, of a good devotion, but of great ignorance, and so were rebuked for it. For when in the feast of Tabernacles they did hear the Law of God read (whereof they had been ignorant a great while) and thereby perceived, how they had offended God, they wept for their sins, and began also to abstain from their meat, as appeareth by the answer of Esra and the rest of the Levites, who said unto them, 
Neh. 8.9.  This day is holy unto the Lord your God, mourn not, neither weep; but go and eat of the fat, and drink the sweet, and send part unto them for whom none is prepared: for this day is holy unto our Lord: be ye not sorry therefore, for the joy of the Lord is your strength. So that it is, as if they had said, This is a time of great joy for our deliverance, and other great benefits of God bestowed upon us, and therefore not of fasting. But this is the great blindness and ignorance of many, that this way they know no difference of times, but all are alike to them, if they may have meat.  
Herein the Lord hath been merciful unto us, and hath directed us aright by his word, which as it is a light unto our paths, 
Psal. 119.105.  and a lantern to our feet in all other things, so also in this: when he hath showed us both by express commandment, and also by the common practice of all the godly in all ages, 
The time of affliction & s●rrow is the m●st ●r●per time of fasting.  that the time of affliction is the most fit and convenient time for fasting, and as it were most proper vn●o it: when as we have cause of sorrow, either for some great benefit, that we want, or others whom we love in the Lord, or some judgement of God present, as most like shortly to come upon ourselves, or upon them: and as any of these be greater, so have we more cause always to fast, and God doth then require it of us especially at that time. And this is that which our Saviour Christ showeth in the Gospel, where, to this captious question of the Scribes and Pharisees, saying, Why do the Disciples of john fast often and pray, 
Luk. 5.33.  and the Disciples of the Pharisees also? but thine eat and drink, he made this answer: Can ye make the children of the wedding chamber to fast, as long as the bridegroom is with them: but the days will come, even when the Bridegroom shall be taken away from them, and then shall they fast in those days. Where he excuseth his Disciples for not fasting at that time, because the Bridegroom was with them as yet, and so by Christ's presence it was a time of joy unto them; but ere it were long, he should be taken from them, and they should want him, and there should come some great trouble upon them, which should cause them to phet, even that their deserved destruction was so near at hand, unless they did speedily repent, and so put on sackcloth f●om the greatest of them, even to the least of them: Thus in this time of great heaviness they took upon them this exercise of fasting, which in the prosperity and wealth, and flourishing estate of the city they knew not of, neither were acquainted with it before: but now they saw that the time itself did call them to another kind of behaviour, and so they did practise it willingly.  
The like may be said of the people of the jews in the days of Queen Hester, when Haman, for the malice he bore against Mordecay, sought the desolation of all them, and had devilishly, plotted for it, that he obtained the king's Decree in writing against them for it; which for the more speedy executing of the same, was sent by posts into all provinces of his kingdom, where the jews were, to root out and to destroy them all in one day; both young and old, children and women: 
Hest. 4.1.  hereupon it came to pass, that not only Mordecay himself, when he perceived all that was done, he rend his clothes, 
And all the I●wes when they mourned for the devise of Haman.  and put on sackcloth, and ashes, and went out into the mids of the city, and cried with a great cry and bitter: but also in every province and place, whether the king's charge and his commission came, there was great sorrow among the jews, and weeping & mourning, and many lay in sackcloth and ashes. 
vers. 16.  Now in this time of so great heaviness & sorrow, as was not heard of before, by the advise of H●ster all the jews that were found in the chief city Sushan, were commanded to assemble themselves together, and to fast and pray unto God by the space of three days and three nights, and she promised that herself, and her maids would do the like: and Mordecay & the jews did according to this commandment. So all of them at this time seeing what cause they had of mourning more than before, knew that now fasting and prayer was most requisite for them: for though Haman and the king sat drinking, and making merry, as fearing nothing; yet the city of Shushan was in perplexity, and so had cause to do, as they did. So did the jews also in jerusalem and all judah, in the like case in the reign of Iehos●aphat, when a great army of the Ammonites, 
2. Chro. 20.3.  & Moabites came up against him, they feared greatly some overthrow, even the loss of their lives, 
And when they were in fear of foreign enemies.  and goods, and all that they had, if the Lotde were not merciful to them to defend them: and this fear of danger so near at hand, and so likely to come upon them, caused great sorrow, for they confess and say, there is no strength in us to stand before this great multitude, 
ver. 12.  that cometh against us, neither do we know what to do: Then the king proclaimed a fast throughout all judah, and they gathered themselves together, to ask counsel of Lord, they came out of all the cities of Judah to inquire of the Lord. When they were in this distress for fear of their enemies, that they knew not themselves what to do, they humbled themselves before the Lord in fasting and prayer, that he would show them what they should do. And to be short in so large an argument, this is that which the prophet joel showeth the people that the Lord required of them in that time of their misery, that they were fallen into, & that the very present sorrow, that they were justly fallen into by reason of the hand of God lying so heavily upon them, did require, and call upon them for at that time: for when he had spoken of the great scarcity, that was among them by reason of caterpillars, and other vermin, which had eaten up, and destroyed the fruits of the earth, and so for this present affliction they had all cause to mourn, even as he calleth all sorts unto it, even them that were most senseless, saying, awake ye drunkards and weep, 
●el. 1.5.  and howl all ye drinkers of wine, and again, Mourn like a virgin girded ●ith sackcloth, for the husband of her youth, and again, Gird yourselves, and lament ye priests, howl ye ministers of the altar: 
〈◊〉. 1 ●.  Thereupon he giveth them this charge, to sanctify a fast, and to call a solemn assembly, to gather the elders, and all the inhabitants of the land into the house of the Lord●, 
mourning 〈…〉 together.  and cry unto him. So he showeth them that in this time of common sorrow they had all cause to seek unto the Lord in fasting and prayer, and afterwards he showeth more plainly, that at ●his time by reason of the common calamity and grief for it, the Lord did command them so to do: in these words; 
〈◊〉. 1 ●.  Therefore now the Lord saith; Turn unto me with all your hearts, and with fasting, and with weeping, and with mourning, where he joineth these two together, fasting, weeping and mourning, and saith that the Lord doth require both of them, and the one should not be severed from the other; but seeing the Lord had given them so great cause of weeping and mourning, he would have them seek unto him for mercy by prayer and fasting. Seeing then the Lord hath with his own voice appointed out the time, namely that the time of mourning should be a time of fasting; and also holy men and women in the wisdom of God's spirit have so observed the difference of times, that as there hath fallen out any great cause of sorrow in their time, so they have put this in practice, as we have seen by many examples: we must think, that the same commandment bindeth us to the like practice, when any such occasion of time shall befall us, and that their practice must be our imitation.  
This is, and hath been a long time, of great sorrow unto us, 
●hat cause 〈◊〉 common ●●rrow we ●iue in our ●●●ne.  if we did rightly consider of things, as we should: for if there had been nothing else, but the loss of so gracious, virtuous, & peaceable a Queen, of whose religious, wise, & peaceable government we have had experience these 45. years, that one thing might have put sufficient sorrow into us, to cause us to have humbled ourselves before God in fasting and prayer for our great unthankfulness, and other sins, which were the cause of it: But when unto that loss which yet it hath pleased the Lord most mercifully to supply, by causing our sovereign Lord King james so quietly to possess his heritance of this crown, whose royal person, and noble progeny the Lord preserve and bless for ever) when unto this loss (I say) there hath been added presently upon the neck of it, so great a plague and pestilence, as we have not known, nor hath been heard of in the days of our forefathers, that, it should continue so long, and in that extremity that it hath done, as to die weekly so many thousands in this land, and thus from week to week; and the same not only to be in one chief and mother city of this realm, but also in all other almost of account, and in towns corporate, yea in the sea-coast towns also exceeding much, so that many houses in them are left empty and desolate without inhabitant: 
Especially 〈◊〉 respect of this great and long co●tinued pestilence.  and it is also in many villages, and small towns: so that it is dispersed almost all the land over, especially in these southern parts, and scarcely any shire or country is free from it: Such a thing as almost hath not been heard of among us: So that we say of it, as the prophet joel speaketh of that great affliction, that was in his time: who to move them to a most serious and deep consideration of that hand of God, that was then very heavily upon them, saith on this wise: 
joel. 1.2.  Hear O ye Elders, and hearken all ye inhabitants of the land, whether such a thing hath been in your days, or in the days of your fathers; tell your children of it, and let your children show it to their children, and their children to another generation: and then he doth at large describe the calamity that was upon them: but before hand he telleth them, as we have heard, that it was such a strange thing, as neither themselves nor their fathers had seen, nor their posterity should after them, but he memory of it was to be kep● from age to age, even to all posterity.  
So we may say of this mortal pestilence▪ and pestilent mortality, that the like was never in our days, nor in the days of our father's, the oldest man or woman that liveth can not of their own knowledge make relation of the like: so that we have great cause never to forget it, but to keep the memory of it with profit to ourselves: and also to tell it to our children & to our children's children, that they may think of it also, & wisely to apply it to themselves, and so to profit by our harms: that we all the sons and daughters of faithful Abraham may do, 
Gen. 18.19  as it is said of him, namely, Command our sons and our households after us, that they keep the way of the Lord, and do righteousness, that God may not only keep from them all his plagues, but bring upon them all that good which he hath promised to those that fear him. Seeing then that the hand of the Lord is more heavy upon us, and upon our brethren this way, than ever we or our fathers have felt or known it, we must needs confess, that unless we be senseless and hard-hearted, 
And so, ho● just cause th●re is of public fasting and prayer.  we have great cause to sorrow, and to mourn, and so to know the day of our visitation: & so to acknowledge this to be the very time, that God requireth of us fasting and prayer, and all kind of humiliation, that possibly can be. So that if ever we should do it, now we ought; and if there be any time fit for it, this time of so great and so long affliction, and so consequently of so great sorrow, weeping and mourning, is most fit for it. Therefore if now we should neglect it, and spend away the time in feasting & in all kind of mirth and jollity (as it is to be feared, 
Esa. 22.12.  that too many do) even as the wicked in former times have done, there would be more than too great likelihood, that not only this plague should continue and increase, but some more grievous punishment should come upon us hereafter: and all of us must needs have just cause to fear it. In the time of the law, they were not only commanded to celebrate the Passeover yearly, but to keep it at the time that God had appointed, and this he required so straightly, that if any had no let and impediment (as if he should be clear, 
Levit. 9.13.  and not in a journey) and yet should be negligent to keep the Passeover, the same parson should be cut off from his people: because he brought not the offering of Lord in his due season, that man should bear his sin: if we then do not at this time, when God requireth it of us, bring to him the obedience of fasting and prayer, and offer unto him in all humility (as the time requireth) the sacrifices of broken hearts, and contrite spirits, we can not only not look for any mercy according to our great need, but we may assure ourselves of some further great punishment, if we be not wholly destroyed, and cut off from his people. Therefore let us not be like unto those foolish jews, who knew not, nor regarded the time of their visitation, and so did not consider, either what mercy God offered unto them, or what duties he required of them in that time; of whom our Saviour Christ justly complaineth in the Gospel, and uttereth his complaint out of the abundance of his love with many tears, saying, 
Luk. 19.42  O if thou hadst even known at the least in this thy day those things that belong to thy peace, but now are they hidden from thine eyes. So we should now be ignorant, what God requireth of us at this time, and not do it.  
Let us then be persuaded upon the former reasons, commandments, and examples, that howsoever God at other times giveth us liberty, to feast, and to rejoice, and to use his benefits not only for necessity, but for delight, according to the sundry causes of mirth (which by his blessings is bestowed upon us) he shall offer unto us: yet at this time, it being a time of so great affliction, and so of sorrow everywhere, as hath not been known or heard of, which they do best know that have been under the hand of God, and we ourselves cannot altogether be ignorant of it; let us be persuaded I say, that the Lord requireth of us fasting, and mourning, and great humiliation, that so we may do that that we do in faith, and in obedience to his holy commandment, and that most willingly also, that he might accept it at our hands and reward us for it.  
And here again by the way we may easily judge of the fasts held in the time of popery and ignorance, 
In popery this difference of time for fasting was wholly neglected.  namely that they were according to the blindness of that time both ignorantly imposed upon men's consciences, and also very superstitiously obeyed: when as they made no difference or choice of times, but without all discretion appointed the time of Lent, and all Ember weeks, (as they call them) and every Saints even yearly to be fasted; let the times be then as they will be: not considering whether the time be or shall be a time of joy or sorrow, of weeping or of rejoicing; as a time of peace or of war, a time of sickness or of health, a time of dearth or of plenty, or generally a time of prosperity or of adversity: & this they do, not for civil policy (as we keep them) but of mere consciene, enjoining all men under the pain of sin, and fearful curse of the Pope, upon such and such days, yearly to fast, even unto their dying day; when as it may fall out, for aught that they know, that such times may be full of causes of rejoicing publicly or privately, & so feasting were more fit for them then fasting. Even as a Physician should prescribe unto his patient, & that yearly upon such a day of the month, or week he should take such a purgation; when as it may fall out, that then he is in consumption, and so had more need of some cordial electuary, or restorative medicine, than of any purgations: and if any should so unadvisedly prescribe, we would count him a fool rather than a Physician. But as he that is skilful in his art, and conscionable toward his patient, will minister nothing unto him, either for purging or blood-letting, but he will consider not only the state of his body at that present, but also the time and season of the year, whether it be the spring or the fall of the leaf, winter or summer, whether it be hot or cold, or temperate, and accordingly he will give his direction: 
But we must have a care diligently to observe it.  So the governors of the Church, (who in this respect may be called the spiritual Physicians of our souls) in prescribing of this abstinence, and diet as it were, for the curing of our souls, that is, for the bringing of us to humility and repentance for our sins, must have principal regard to the time, and to the quality of the time: as whether it be a time of sorrow or of joy, that so they may know, which is the sittest season for it: which we have heard to be the time of affliction: and then it must not only be in wisdom prescribed of them, but also diligently used of the people, if they will recover the health of their souls; even as Physic must not only be prescribed of the wise Physician in time convenient, but ●●e patiented in taking of it must not neglect the ●ime appointed by him. So that in this holy exercise, as in all other things the godly wise, and they that look to get any good by it, must regard what is the time, that God hath appointed them to use it: And herein they must learn wisdom of the children of this world, who observe the times for harvest and for seed, and know what is fit for every time: so they must know what is the time for every duty, and accordingly practise the same.  
But to proceed in this doctrine of fasting, as we have hitherto seen the time when this holy exercise ought to be undertaken of all Christians, even the time of sorrow for the want of some benefit, or presence or fear of some punishment; so now we are farther to consider in few words, how long it should continue; that is, when we see that we have cause to fast, and mind to do it, how long the time of our fast should last: 
The time o● a fast must be longer or shorter according to the greatness of the cause.  And for this one point I do generally answer thus much, that it must be always according, to the greatness of our affliction, or according to the need, than we have to be humbled more or less, and so sometimes it ought to be longer, and sometimes shorter, according to the discreet wisdom of those to whom it belongeth to appoint the same: this always provided, that when it is the shortest, we must continue it at the least for one whole day: that is from evening to the next day at the same time. In which time we must wholly abstain from any breakfast in the morning, or dinner at noon, & from the morning at the least to the evening they must give themselves to all good exercises of the word and prayer, singing of Psalms, 
And it must be always held one day at the least.  meditating upon their sins, and upon the present affliction and such like: publicly and privately. And thus is the time of fasting limited unto us, in the word of God: for Moses speaking of that yearly day of fasting, which was prescribed unto the jews, calleth it a day of reconciliation, 
●eu. 23.27.  saying, the tenth of the seventh month shall be a day of reconciliation: so that it was not a work of an hour or two: but of an whole day: and oftentimes in the same place he speaketh of a day, and not of a piece of a day, and further addeth, that they should keep it from even to even, saying, 
ver. 32.  This shall be unto you a Sabbath of rest, and ye shall humble your souls: in the ninth day of the month at even, from even to even shall ye celebrate your Sabbath: to show that it ought to be a natural day consisting of sour and twenty hours. And when we thus straightly require an whole day, 
An exception.  it is to be understood with that limitation, that we have heard of before, wherein liberty hath been granted for eating and drinking some thing for all those persons, which through age or infirmity, or some sickness, are not able to continue fasting so long. So that as the Sabbath is an whole day, and must so be kept, 
Exod. 20.  (for it is called the seventh day) and in the creation and so since, it consisted of evening and morning, that is, of day and night, as well as any other: so is the time of fast; this is the least time for any ordinarily: in some cases some are excepted, as hath been said, and they may somewhat abridge of this time, but yet the general rule is for a day. For the day of fast is of the nature of the Sabbath, and it is also so called, and hath that name given unto it, 
Leu. 23.32.  as in the forenamed place of Leuit●cus▪ in the ninth day of the month ye shall celebrate your Sabbath from even to even: where he speaketh not of the seventh day (commonly called the Sabbath) but of the yearly day of fasting, called the day of reconciliation.  
Wherein again most evidently appeareth the foolishness of popish fasts, 
●he popish ●sts were ●t for a ●ece of the ●ay.  who did limit them not to a day, but to a piece of a day, and unto the least part of the day, as namely to supper: so that they held it a very good fast, if a man went to bed supperless upon their fasting days: insomuch that if he took a good breakfast, and dined well with all kind of fish, & other dainties, (flesh only excepted) & then when their bellies were well filled took no supper, they were counted well to have kept their fast. But we see that it must not be a fasting night, (as they commonly called it) but a fasting day: even an whole day, until evening. Therefore if we will keep it aright, we must abstain, not a piece of a day, as in the foorenoone only, but until evening, and so the whole day. And this must be ordinary for all fasts.  
But if the affliction be greater, and the wrath of God appear to be more severe, and so we have greater cause of deeper humiliation, 
Sometimes fast must continue t●● or three days together.  than the fast must continue longer: as sometimes two days, or three days, at the discretion of those that have such cause to use it. And this appeareth by the fast of the jews, which they kept in the time of their captivity, of whom it is said in the book of Hester, that when Mordecay sent unto her the copy of the King's commission sealed with his own signet for the rooting out of all the jews in one day, so that it was decreed that the whole Church of God should be razed wit from the face of the earth at once: 
H●st. 4. 1●  then she promised that she would adventure her life for them, and go into the King to make suit for them, and that she and they might find favour with the Lord and with the King, she willed them all to fast and pray three days and three nights, and neither eat nor drink; and she promised that herself, and her maids would do the like, and it is said moreover in the text, that Mordecay went his way, and he, and the jews did as they were commanded: So that in this great extremity of theirs, they continued their fast for the space of many days together: and so ought we to do, if the like affliction were upon us. But for this present though by the grace & mercy ●f God it be otherwise with us, yet undoubtedly in respect of this visitaton which is very grievous, we ought to continue our fast one day weekly, so long as it shall be continued upon us: and so though we do not keep it ma●●e days together: yet we may and aught to do it many days, one after an other. For seeing that it is appointed for the time of affliction, and then one whole day at the least is allotted for it, so long as this time of affliction shall continue, we should not be unwilling weekly to bestow one day this way, that so the Lord may be entreated with us at the last. And thus much for the time how long any fast should be held.  
Now further we are to consider how we should bestow this time of fasting, and wherein we are to be occupied in the day of fast. 
The time of fasting is 〈…〉 the 〈◊〉 of th● Sabbath.  And for the better understanding of that, we must know thus much, that the time of fasting, how long soever, whether it be but one day, or more, is always of the nature of the Sabbath: therefore look how we ought to bestow the Sabbath in resting from the ordinary labours, and works of our callings, and from all kind of recreations and pastimes much more, and come to the Church, and be occupied in God's service, publicly and privately, so ought we to do upon the day of fasting. And that we might be assured hereof, first we do read, that this day as it is of that nature, so it hath that name given unto it, for it is called a Sabbath: 
Leu. 23.23  This shall be unto you a Sabbath of rest, ye shall humble your souls: in the ninth day of the month at even, from even to even ye shall celebrate your Sabbath: where twice in one verse Moses calleth it a Sabbath. secondly it is called a Sabbath of rest, and they are willed to rest their Sabbath, to show that upon that day, (as upon the ordinary Sabbath day) they should rest from the labours of their calling: and more particularly they are forbidden to do any kind of work upon that day: 
Leu. 23.28.  as it is said, Ye shall do no work that same day, for it is a day of reconciliation, to make atonement for you before the Lord your God. And this every person is forbidden, 
And therefore then we ought to r●st from the ordinary work ●f our ●aking.  & that under the punishment of God's high displeasure to be poured upon them to their utter destruction, as it is set down in the next verse following: and every person that shall do any work, that same day, the same person will I destroy from among his people. Therefore upon this day all men should carefully give over all ordinary works of their calling, and have nothing to do with them, and not only from their hands, but their minds from them, according to the same strictness that they are bound unto upon the Sabbath day. Insomuch that if there be occasion to keep a fast in the time of harvest, or seed-time, or any other time of business, so many as do profess to keep it, must altogether abstain from all such works, as were otherwise not only lawful, but necessary. Which that we might the rather most yield unto, 
Works of necessity ar● then permitted.  we acknowledge and teach, that in this day of rest, there is that liberty granted unto us, both for the preparing of meat and drink at the evening, yea and at other times also of the day, if it be necessary (as for those that be weak and sickly) and for all other works of necessity, as any occasion shall be offered, that we have upon the Sabbath days. As for example, if any be sick, it is lawful to take pains about them, yea to ride & go for them: if any sudden casualty fall out by fire or water, or thieves, or such like, it is lawful to take all pains to repress the rage and fury of them. But setting all such cases of necessity aside, all men ought wholly upon these days to rest from their labours; which the Lord hath straightly forbidden, with the denunciation of a fearful curse, that he will assuredly bring upon all those that break it, even that he will cut them off from his people.  
And besides this resting from work (which is necessarily required) we ought to bestow the whole day in the public and private exercises of the worship and service of God; 
We must bestow that lay wholly on the service of God.  as in hearing the Word of God read and preached, confessing our sins, and praying unto the Lord; and in all other means that might further us thereunto: and most of all which may quicken us up unto true humility, and fervency in prayer. And therefore the Prophet joel 
joel 1.15.  thus speaketh of it, exhorting them to keep a solemn day of fast, sayeth, Sanctify a fast, call a solemn assembly: he doth not will them to appoint a day of fasting, but to sanctify it, and keep it holy; to show that it ought to be kept even as an holy Sabbath. So that as the seventh day was said to be sanctified from the beginning, because it was not appointed for the works of our calling, but for the worship of God, 
Exod. 20.  and we are willed to remember it, to keep it holy: so we should think of this day of fast, as of an holy day, and so remember it, and think of it before hand, that we take order for, and so dispose of all our worldly business and affairs, that that day we have nothing to hinder us from bestowing it wholly upon the worship and service of God. 
Leu. 23.27.  So likewise Moses speaking of the day of fast, saith, It shallbe an holy convocation unto you, and you shall humble your souls, and offer sacrifices made by fire unto the Lord: where he doth not only say, that their assemblies then should be to an holy end, as upon the Sabbath, and that they should not meet about worldly matters, but speaketh of sacrifices, as a part of God's worship then to be used. Therefore concerning the service of God this day to be used; as upon the Sabbath day, besides the daily morning and evening sacrifice, there was a peculiar kind of sacrifice appointed for that day, 
Num. 28.9.  namely, two lambs of a year old, etc. and so all things were then doubled, and thus they spent the greatest part of the day in we public service of God: so ought it to be upon the day of fast. And this was the practice of the people of God, as we read in the book of Nehemiah, 
Neh. 9 1.  where it is said, That all the Israelites assembled, with fasting, 
Therefore longer time then ordinary should be spent in the public assemblies.  and with sackcloth, and earth upon them; & the Levites stood up in their place and read in the book of the law of the Lord their God four times on the day, and they confessed, and worshipped the Lord their God four times. So that both for the exercise of the word, and for prayer all was extraordinary: and so ought it to be among us, that we should not only do as we do, namely, twice a day, once in the forenoon and again in the afternoon, but we should continue both the times longer than we do, and have more exercises of the Word, and of prayer, if we were able, or had more help: as it is said in this Congregation of the jews they had: for the Levites are reckoned up by name, who spoke, even jeshua, and Bani, Kadmiel, 
vers. 4.5.  Shebaniah, Bunni, Sherebiah, Bani, & Chenani, who cried with a loud voice unto the Lord their God: and they stood up, and said, Praise the Lord your God for ever and ever; and let them praise thy glorious name, O God, which excelleth about all thanksgiving & praise: where we see that there were many that prayed unto God, and exhorted the people, which could not be all at once, because of disorder and confusion, but one after another; whereby also it came to pass, that they were able to continue so long, even to preach & to pray four times in the day. And thus we see, how this day ought to be spent; therefore they that come to the Church in the forenoon, and absent themselves in the afternoon, without any necessary cause to be approved of God and men, do not keep this holy day of fast, as they should.  

In the popish fasting days work was ordinarily permitted.  And here again we have just cause to find fault with the popish pretended fasts, who as in many other things they swerved from the word of God, so in this one point they came nothing near it: for upon their fasting days there was no restraint of work, but it was lawful for them to follow their business, as upon any other day, & they that professed to keep it most devoutly, yet did not leave their business until noon, and then not wholly neither, for besides dressing up of houses, preparing of linen against the next day, if they had any work of their own to do at home within the doors, they thought that they might lawfully do it, though it held them occupied until night: so they made no conscience of not working. And besides this, they had no special service upon such days, and if they had, few or none came to it, and held themselves bound to it: but the Churches were as empty upon those days, 
And the service of God was little regarded.  as upon any other: and they that were most superstitious in that religion were of opinion, that if they came for a quarter or half an hour in the evening, they had done as much as could be required of them, though they understood not one word of that that was said or done: so far were they from having any holy assemblies, or doubling of their service that day, that they had none at all for the most part: but all was differred until the day following; as though they should fast upon one day, and serve God upon an other, and not do them both together. And thus much of the time, when, and how long we should fast, and how the same time ought to be spent.   

HOMIL. VII.  
The seventh Homily entreateth of the several kinds or sorts of fasts, whereof the one is private, and the other public: and first of private fastings, and how to behave ourselves in them: and how they ought to be entertained into men's houses: and for what causes; and what great good may come thereby: and what liberty the Governors have in appointing of them above all the rest of the family.  
THe nature and thus condition of this holy exercise of fasting being thus hitherto described out of the word of God, both that it is an ordinance and commandment of almighty God, and not an human constitution, and brought in by the policy of men, and therefore that which all men must submit themselves unto of conscience: and also that it consisteth in that outward bodily exercise of abstinence from all the comfort of this life for a time, and in those inward virtues of the mind, as true humility, and fervency of prayer, (whereof we have heard) and that the time fit for it is specially the time of some great affliction, and that then it must be held longer or shorter time according to the greatness of the same affliction, whether it be present, or justly to be feared; & that the said time of fasting is of the nature of the Sabbath, and therefore must be so spent of all, as usually the Sabbath is, & aught to be, both in abstaining from all the works of our callings (things of necessity only excepted) and also in being occupied in the several parts or God's worship, as the exercises of the reading, and hearing of the word of God, prayer unto him, and all meditation and good conference that might further them thereunto: 
●he several 'ounds of ●astes.  It remaineth now that I should in order speak of their several sorts and kinds of fasting, that we might know, how many they be, and what they are; that so we might use them in their several time and place, as the Lord shall require them of us, and as we shall see that we have cause so do: and that when we can not use the one, as there is no cause for it at all, yet we might perceive that there was cause of the other, and so think ourselves bound unto it, and that we should not think ourselves wholly discharged of our obedience unto the Lord this way, because we can not serve him in that kind of fasting that ourselves do desire. All fasts therefore are of two sorts, they are either private or public, 
The one private, the other public.  either used of one person man or woman, or of some one family and household, or of some few private persons in one family, or out of divers, according to the several need that they shall find in themselves, or see to be in other: or else used of an whole Church & congregation publicly in a town, or of many Churches in the same town or city, and so is common to them all: or of divers Churches in a country, or realm according to the affliction that is, or like to be upon a town, city, country, or realm, and that not only their own, but some other, as their neighbour towns, or countries, or generally any part of the Church of God, and so are moved to it, not only in respect of themselves, but of some others, in love, and desire to secure them. And unto both there kinds all that hath been hitherto said of fasting doth truly and properly appertain, both for the commandment of God binding them to it, and for the nature of it, wherein it consisteth, that it should be kept strictly after the manner that hath been said, and for the time when, and how long it should be held, and how during that time we should be occupied; and so it shall be sufficient once to have set them down generally, which must be practised of all that celebrate any fast, either public or private; & so it shall not be needful in handling of the several kinds, to entreat of any of them particularly again.  

●hat a pri●ate fast is.  That I might speak therefore orderly, I will first speak of a private fast: which is that that is undertaken and held by some private person, man or woman, rich or poor, of what calling or degree soever, prince or people; or of a private family, or some few in the same, or out of divers households gathered together upon their own private motion; yet orderly and in the fear of God, according to any calamity, that shall be upon them, or they shall have just cause to fear, or as they shall be ●ouched and moved in compassion more than other with the calamity of the Church or commonweal, wherein they live, or with the misery of some particular persons in the same, or of other Churches and the members thereof. And that there ought to be such private fasts, it is most apparent out of the Scripture: for as the Lord doth by threatening or sending public calamities, 
That there ought to be private fast  call whole countries and nations to a public fast, that when the cause is common to all, all might humble themselves for it, as we have seen in the prophet joel, 
joel 2. jonah 3. Hest. 4.  and as was practised among the Ninivites, and also among the jews in the time of Queen Hester, where because the punishment present, as of famine; or threatened, as utter destruction of them all, was general, therefore all were willed to fast, and all did so: So if there be any calamity upon any particular person, or private persons, they must think by the like proportion, that God calleth them unto it, and that they stand bound to submit themselves to this ordinance, though others do not, neither have they any such cause: or as the Lord shall give them to see, and to feel more than other the afflictions of their brethren, and so are more willing as fellow members of the same body to mourn for them, than others, who through ignorance or hard heartedness are not so well affected towards them. And of these private fasts doth our Saviour Christ speak in the Gospel: 
Math. 6.16.  When ye fast, look not sour as the hypocrites; for they disfigure their faces, that they seem unto men to fast: Verily I say unto you, they have their reward: but when thou fastest anoint thine head, 
How we ought to behave ourselves in private fasts.  and wash thy face, that thou seem not unto men to fast, but unto thy father, which is in secret, and thy father which seethe in secret, will reward thee openly. Where he condemneth the hypocrisy of those, who in their private fasts, when they came abroad would make great show of it, that they might be thought to be very holy men; & to that end would so change by art, the natural colour and hue of their face, that they might seem lean and without blood, as though they had greatly pined away themselves, with abstinence & fasting: and bids them rather, seeing it is private, hide it, as much as they can, and to that end he willeth them to look cheerfully, & to dress up themselves well; for it is sufficient, that the Lord, who seethe all things, even those that are done in secret, taketh knowledge of it, and he will reward them openly, though they have no praise and commendation of men: as he had said before of alms: 
Math. 6.3.  Let not thy left hand know, what thy right hand doth, that thine alms may be in secret, and thy father that seethe in secret will reward thee openly: where he doth not disallow of alms, but of their vain ostentation in it, who this way sought the praise of great charity among the people, and saith that is sufficient, that God knoweth it, who will openly reward every man according to his works.  
We have a practice and example of this private kind of fasting in the person of King David: 
Sam. 12.  when the Lord had stricken the child with sickness, that was begotten in adultery of Bathshebah the wife of Vriah, because that was a particular punishment upon himself, and he did see the hand of God upon himself very heavy in it, according to that which Nathan the Prophet had threatened against him before, 
David kept a private fast, ●hen his ●●ulde lay back.  (Because thou hast caused the enemies of the Lord to blaspheme, the child that is borne unto thee shall surely die) he humbled himself before the Lord alone by himself, and sought unto him by fasting and prayer, that if it were possible according to his holy will he would spare him: and this he did alone by himself: for it is said, That he fasted, 
vers. 16.  and went in, namely into his private chamber, and withdrew himself from all company, that he might be alone, and he did lie all night upon the earth: and when the Elders & chief men of his house came unto him, to persuade him to rise from the ground, and to eat meat, he would not, neither did eat meat with them. So that the rest of his household did take their ordinary food, but he fasted: And thus it seemeth he did more than one day, during the sickness of the child: for when it was dead, they were afraid to tell him of it, saying, while the child was alive, we spoke unto him, and he would not hearken unto our voice, that is, he would not give over fasting, though they earnestly entreated him. So that whiles the child lay sick he continued his fasting and prayer unto the Lord for the life of it for the space of divers days, for it died not until the seventh day after that it fell sick. Which godly fast of his doth show, that if any shall have any affliction upon them, and so the Lord give them cause of sorrow, and of humiliation more than others, or which others have not at all, no not they which are of the same family, than they are for a time to put themselves apart as it were from the rest, and in private fasting and prayer to seek unto the Lord for mercy, more than others, 
So did Ahab when Gods judgement was denounced against him.  as David did here. So is it said also of Ahab King of Israel, that when the Prophet Elijah had sharply rebuked him for his sins, & denounced the curse of God against him and his whole family for it, 
1. King. 21.20.  saying, Thou hast sold thyself to work wickedness in the sight of the Lord; therefore Behold, sayeth the Lord, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, as well him that is shut up, as him that is left in Israel, and so forth, as it followeth in that place. 
verse 27.  When Ahab heard those words, he rend his clothes, and put on sackcloth upon him, and fasted, and lay in sackcloth, and went softly. Thus because the wrath of the Lord appeared specially against him for his sin, though he proclaimed no public fast thorough his kingdom, yet he saw that it was high time for himself at the least to practise it. 
So ought all other men and women do in the like case.  Therefore if any shall have fallen into any grievous sin, as these two Kings had, whereby the Lord by the ministery of his Word threateneth against them some notable punishment, and their own consciences tell them, that they have justly deserved it, or some grievous thing is already befallen them, than they must know it to be their bounden duty to seek, to turn away the wrath of the Lord from themselves, and from their houses, by private fasting and prayer; and they must not only acknowledge, that the Lord requireth, that they should humble themselves before him in fasting, and so could be contented, that there were some public fasts then, whereunto they might resort, and think themselves discharged, because there be none, and so tarry until some by public authority upon some occasion be commanded; but because it is their own case only, and none others, they must see what God requireth of them alone.  

Reasons to persuade men to private fasting.  And truly if all men would thus do, they might prevent many of God's heavy judgements, which otherwise befall themselves and theirs: but often times many sins are most grievously committed, and Gods holy law broken, not only by some one in a family, but by divers, both governors, children, and servants; as adultery, fornication, and other uncleanness, drunkenness and gluttony, swearing and blaspheming the most holy name of God, contempt of God's word and sacraments, besides all ruffianlinesse and profaneness, pride, oppression and such like, and they do not seek privately to humble themselves before God for them, when they break out, and are justly by God's Ministers reproved for them, but rather they go on obstinately, and stand in the defence of the same; they do not, I say, after some extraordinary manner of fasting and prayer seek fervently unto the Lord, and so his judgements break out against them, and some plague or other entereth into their houses, which with their sins they have defiled; that as the Canaanites were spewed out of that fruitful land for their wickedness, 
Leu. 18.28.  so are they by sickness and death cast out of their goodly houses. Which kind of wickedness committed closely in houses, as it was the principal cause that this late plague first entered into them, so in that respect some had just cause to begin sooner and to continue longer their private fast, then by public authority all were enjoined unto it. For if Ahab who was an idolater, & a wicked man did then see, that now he had cause to fast, though other did not; then we, that are taught by the Word of God, should much more discern of the times, and know, when in respect of our private sins and calamities present, 
The good that might redound to private families thereby.  or justly to be feared, we have cause to fast and pray, though other do not. And if Ahab in thus doing did obtain a release from this particular judgement so far forth, that it was put off, and came not upon his house in his days, according to that that is said of him by the Lord himself unto Eliiah: Seest thou how Ahab is humbled before me? because he submitteth himself before me, I will not bring that evil in his days, but in his sons days will I bring evil upon his house. Then we much more using this holy ordinance in sincerity and truth, might put far from us, and from all ours, many grievous plagues, which our sins have deserved. Therefore let us be persuaded, that it is our bounden duty sometimes, not only to give ourselves unto private prayer (which should be ordinary and continual) but even to fasting and prayer. And this is that, which we read of David again, 
2. Sam. 3.30.  ●hen Abner was traitorously slain by ●oab and Abishai his brother, because not only for the loss of so worthy a captain, but especially for that great sin in murdering him, 
David fasted privately for the death of Abner.  which might procure God's wrath against himself and his whole Realm; and that it might appear, that he was free from his blood, he not only sorrowed greatly for his death, and provoked the rest of the people thereunto (as it is said of him, Rend your clothes, and put on sackcloth, and mourn before Abner: and King David himself followed the beer, and when they had buried Abner in Hebron, the King lift up his voice and wept besides the sepulchre of Abner, and all the people wept) but also Dau●d the King did further humble himself by fasting that day, because he saw more into the hand of God, and was more touched with it: for it is written of him, That all the people came to cause David to eat meat, 
vers. 35.  while it was yet day; but David swore, saying, So God do to me, and more also, if I taste bread, or aught else till the Sun be down: so that it is written of him, and of him alone, that in this common cause of heaviness, he not only mourned with the rest, but fasted also, and prayed unto God (which is to be understood, as a thing necessarily joined unto fasting, though not expressed) for this great sin, and for fear of God's vengeance against it.  

Dan. 9.2. Daniel fasted privately in the time of the captivity.  We have also a very clear and pregnant example of private fasting, in the prophet Daniel, who when he understood by books the number of the years, whereof the Lord had spoken unto jeremiah the prophet, that he would accomplish seventy years for the desolation of jerusalem: and so perceived that the time of their deliverance was drawing on, he turned his face unto the Lord his God, & sought by prayer and supplications, with fasting and sackcloth, and after that the Lord according to his promise would now accomplish the same. The affliction of captivity was common, and so all aught to have sought unto God after this manner, aswell as he, as they did in the days of Hester: and it may be that some other that feared God, did so then also in their several families: but as we are uncertain of that, though charity bindeth us to hope well of them, so we are sure, that Daniel did privately seek unto God in fasting and prayer, both for himself, and for the people, because it is so written of him. Whereupon we infer, that not only when affliction is privately upon ourselves, we ought thus to seek unto the Lord, but when it is upon our brethren, especially when it is upon the church and commonwealth, and we ought then privately to do it the rather, because we should be more touched with the common estate, then with our own particular; so that if in such cases there be no order taken for public fasting, than they that fear God, and know the day of their visitation, must thus privately humble themselves before God, and mourn every family a part, 
Zac. 12.12.  yea & their wives apart, as the prophet speaketh. And so at this present in respect of that great mortality, that hath been a long time in the chief places of this land, 
So ought the god●● to do ●n the ti●e of any ●ommon calamity, as of this pestilence.  if there had been no order taken for public fasting (as by the grace of God, and the Christian wisdom of our governor there is:) yet it was the duty of all good men and women, privately to have done it: and so must we hereafter do in like cases: and I doubt not but some or other, yea many at this time, did thus before this godly and religious order publicly came forth. For though we may not disorderly undertake, and set up public fasts in our churches upon our own private motion, but must sue for, and expect the allowance & commandment of public authority; that all things might be done in the house of God honestly & by good order, 
1. Cor. 14.40.  according to the golden rule of the Apostle, or rather the spirit of God: yet if any do it privately, when there is cause, it shallbe both acceptable to God, and profitable to themselves and to others, and no offence unto any. And for this also God will remember them, and show mercy unto them in such common calamities, as he shall bring upon the people in their time: even as the prophet Ezekiel 
Ezek. 9.4.  doth promise to all those that mourned in jerusalem, for the abominations of that time: of whom he thus speaketh, that the Lord called to the man clothed with linen, which had the writer's inkhorn by his side, and said unto him, go through the mids of the city, even through the mids of jerusalem, 
And God will spare them, and bless them for it.  and set a mark upon the foreheads of them that mourn, and cry for all the abominations, that be done in the mids thereof: and so to the other he said, that I might hear, go ye after him through the city, and smite, let your eye spare none, neither have pity: destroy utterly the old, and the young, and the maids and the children, and the women, but touch no man upon whom is the mark, and begin at my Sanctuary. Where we see, that they are marked out, and spared, that mourn for the sins of their time; which must needs be understood principally of private mourning, unto which in some one or other we may presume was joined fasting. Therefore if when we see sin abound in all sorts and degrees, (as it doth in our time too much) which threateneth some great judgement universally to come (as we have also felt and do still by this present pestilence (if the governors should be careless and negligent in their offices, and so there should be no order taken for public fasting to turn away God's wrath; yet they that privately sorrow, and mourn, and fast and pray, as they then ought, shall find mercy at the hand of God, in the day of their visitation, as these in jerusalem did.  
But to return to David, 
2. Cor. 11.27. David faste● privately fo● the affliction of his enemies.  (of whom we began to speak before) as he was a very godly man, so he did much frequent this holy exercise of fasting: that it may truly be said of him, as it is of the Apostle Paul, he was in fasting often. And these fastings he used not only for himself, but for others; so loving and pitiful was he, and so full of compassion: and so touched with the grief of others, that when they were in any great misery (as sickness, or otherwise) and these not his friends so much, but his very enemies, he besought the Lord for them: as we read in the 35. Psalm. 
Psal. 35. 1●  They rewarded me evil for good, to have spoiled my soul, but I, when they were sick, I humbled my soul with fasting, and my prayer was turned upon my bosom: I behaved myself as to my friends, or as to my brother, I humbled myself mourning, as one that bewailed his mother. Where he professeth, that though his enemies rejoiced at his fall, and sought his hurt every way, yet he was sorry for their affliction, and prayed for them continually, as though he had carried his prayer about with him in his bosom, and this he did, humbling himself with fasting: according to the doctrine of the Apostle, 
Rom. 12.15  which all of us should practise. Rejoice with them, that rejoice, and weep with them that weep; be of like affection one towards an other. And the like practice of his we have in an other Psalm, 
Psal. 69.9.  where he saith, The zeal of thine house hath eaten me, and the rebukes of them that rebuked thee, are fallen upon me: 
And for the wickedness of the ungodly.  I wept, and my soul fasted, but that was to my reproof, I put on sackcloth also, & I became a proverb unto them. Where he showeth that he was so grieved with the outrageous sins of the wicked against God, as if they had been against himself, and so gave himself unto fasting and prayer unto the Lord for them. And truly if we had that zeal in us to the glory of God, and love to the salvation of our brethren, that we should; we might see, that besides this grievous plague that is and hath been not only upon our enemies (if we have any) but upon our neighbours & friends, which requireth public fasting; we had many causes to have done it privately often & long before this, in respect of the horrible abominations and sins committed against God and against men every where.  
And that we might be moved unto it indeed, we may further consider, that we have not only the example of men, but of godly women in this kind: who have given themselves much unto private fasting. For we read in the Gospel of Anna the daughter of Phanuel, who was a Prophetess, 
Luk 2.37.  and a widow of a great age, who went not out of the temple, but served God with fasting and prayer night and day. 
Anna the prophetess used much private fasting.  This holy woman living in those corrupt times a little before the coming of our Saviour Christ, when all things in the Church were out of order, did often humble herself before God in fasting and prayer, and sought earnestly unto God tor a redress of them, & she did not hecrein lose her labour, but had the fruit of them; for it came to pass, that though she were a widow. and about fourscore and four years, yet she lived to see Christ come in the flesh, to her unspeakable comfort, and confessed him likewise, and spoke of him to all that looked for redemption in jerusalem to the comfort of many. Thus we see how we ought to have fasted privately oftentimes before: so might we happily have escaped at the least some great things, that have befallen us, and obtained many great blessings, which now we have wanted: and also we see, what we must do hereafter, if we will look to escape many evils, and enjoy many blessings with the children of God, and that at this present we had need to do, as we do, even to continue these public fasts, that so we might make a supply of that, which we should often privately have done before.  
Thus also in the days of Queen Hester the fast that was kept by all the jews in Sushan, 
A private fast held in many several families at once.  for the turning away of that great mischief, that was intended against them by proud Haman, though it was common in respect of the whole Church of God in that city, that kept it yet it was private in respect of the several places where it was kept, namely not in any common place of assembly, but in their several houses dispersed here and there: so that Hester 
Hest 4.16.  and her maids kept it by themselves, as she promised for herself, and for them, even as the rest of the jews were willed to do it. 
●he duties of 〈◊〉 householders herein.  So ought every godly householder at the foresight of any judgement of God like to come upon the Church, where they live, in which if any such thing should come, they must think, that they are like to have their part, (as Mordecay said, 
●est. 4 13.  to Hester, Think not with thyself, that thou shalt escape in the king's house, more than all the jews) to seek humbly unto the Lord, themselves and theirs (so many as are capable of it) by fasting and prayer privately for the turning of it away, when there is no public order taken for it, or likelihood that there shall be And this is that, which the Apostle hath respect unto, when he thus writeth to the Corinthians, 
●. Cor. 7.5.  Defraud not one another, except it be with consent for a time, that you may give yourselves to fasting and prayer, and again come together, that Satan tempt you not for your incontinency. Where he speaketh to the married parties, the husband and the wife, and showeth what duties they own one to another, 
1. Cor. 7.3.  as Let the husband give unto the wife due benevolence, and likewise also the wife unto the husband: yet for fasting and prayer they may and aught for that time & with both their consents separate themselves. So that there may be occasions in all times, for which the husband and the wife themselves alone, or with the rest of their family, or with some other of their godly neighbours and friends may and aught to give themselves privately to fasting and prayer: and then the apostle showeth, how the married couple should for a time in one duty of theirs behave themselves one toward an other.  
And truly if we had rightly considered of all things that have fallen out in our time, and well weighed them, 
Private fasting aught to be entertained into men's houses.  and laid them to heart, we might easily have seen long ago, that God had given us just occasion, to have entertained this special part of his worship into our houses, as well as any other, though hitherto it had little or no entertainment at all with the most, nay they have not once so much as saluted it a far off: And as by the grace of God we have in many houses, where the Governors are any thing religious, private prayer morning and evening, and at other times, private reading of the Scriptures, private singing of Psalms, so ought we also sometimes to have private fasting. For when the Lord hath laid some grievous sickness, even unto death upon any of our children, sons or daughters, (as he did upon David's) then should we have with fasting & prayer sought unto the Lord for them, 
1. Sam. 12.15.  as he did: much more then, when others have been in that case, 
For what causes, and what good might come thereby.  who have been nearer unto us, as the husband or the wife, who lie in the bosom one of another, and are but one, even in the nearest bond, as one flesh. But especially when God hath taken any of them away, and so hath come nearer unto us with his correction, than had we much more cause thus in fasting to cast down ourselves at his feet in the humble confession of our sins which were the cause of it: 
2. Sam. 3.35.  as David did when Abner was slain: if he did so for one that was so far off from him, and had sometime also been his enemy, than we much more for those, that have been near unto us, and always our friends, as of our family, and of our flesh. And besides, when God hath laid any special affliction upon our servants: 
Psal. 35.12. &. 69.9.  for if David did it for his enemies, than we much more for those, whose service is not hurtful, but profitable unto us: yea, when any great sins have broken out in any of our household, which have threatened some grievous judgement of God to enter in upon us for it: or when we have seen sin openly abound in others. And if all men had thus done, it might not only have kept this great plague out of many houses, but many other great punishments, wherewith (for want of it) they have been justly afflicted. Yea we ought thus to have done; when we have wanted some great blessing of God, or sought for some special thing at the hand of the Lord for our souls or bodies, for ourselves or for our children; as in the matter of marriage, or some other weighty thing, that we have had in hand, which hath greatly concerned us or them, that we might be directed and blessed in the same: as the children of the captivity did when they returned home towards jerusalem, 
Ezr. 8.21.  for they proclaimed a fast, and humbled themselves before God, & sught of him a right way for themselves, and for their children, and for all their substance: and the Lord was entreated of them, for he gave them good success in their journey, and delivered them from their enemies. So we might do it privately, that the Lord might bless us in the weighty affairs of ours, & keep us from all dangers that might otherwise befall us.  
For though we obtain many things daily at the merciful hands of our heavenly father by our ordinary prayers public and private: yet he hath made the largest promises of blessing unto fasting and prayer, and greatest things have been obtained that way of all the servants of God. 
Math. 17.14.  For as Christ said unto his Disciples, to whom a certain man brought his son possessed with a devil, but they could not cast him out, and they demanded of their Master, why they could not do it: 
Many thing are not obtained without those prayers, whereunto fasting is adjoined.  This kind is not cast out but by prayer and fasting: that is, a most fervent kind of prayer, whereunto fasting is to be adjoined, to quicken us up thereunto: that it might be as it were a whetstone to sharpen our dull spirits, and to set an edge upon our blunt hearts. So that we may easily perceive, that some things, yea many things that we stand in need of, are not obtained, or evils removed, without this kind of prayer whereunto fasting is adjoined. For as some things are not to be had without a great price, nor many suits obtained of great men without long and earnest supplication: so some things are not to be received from God without those fervent prayers and supplications which can not be without fasting, nor without that humble prostrating of ourselves, which is wrought in us by that means. And thus we are taught, that we ought to have used privately this part of God's service a great deal more than we have done; whereby we might have brought into our houses more blessings, and have kept out more afflictions, than now we have. But indeed the ignorance of the most part is so lamentable, 
By reason of their great ignorance many are unfit for private fasts.  that if they should not only have thus done before, but should now upon the hearing of this doctrine hereafter determine for some good cause best known unto themselves, to take this exercise upon them, they know not how to behave themselves in it, or to perform it in any measure so, as it might be acceptable unto God, and comfortable to themselves. So that it would fall out with them, as with those, of whom our Saviour Christ speaketh in the Gospel, 
Luk. 5.36.  that they should not only not be bettered thereby, but made worse: even as if a piece of a new garment were put into an old vesture, than the new renteth it, and the piece taken out of the new agreeth not with the old: or as if new wine were put into old vessels, the new wine would break the vessels, and it would run out, and the vessels would perish. By which parables he teacheth us, that fasting unfitly used of them that are not meet for it, nor only maketh them worse, but utterly destroyeth them. Therefore better were it for such not to use it at all, than by abusing it for want of skill, further to provoke God's wrath against themselves; in which respect he excuseth his Disciples for not using this private fasting as yet, 
●ut in this ●ng and ●leere light ●f the Gospel ●gnorance ●xcuseth ●one.  though the Disciples of john Baptist did. But surely for us, this long time and plentiful preaching of the Gospel so many years, might have made all of us fit enough for this holy excrcise, so many as are of years of discretion: and so this gross ignorance, and thereby wonderful unfitness that is in men doth not excuse them, as it did the Disciples, who were but Novices in his school, for he had been then but a little with them. Therefore we see what God requireth of us privately as any occasion shall fall out, namely that we should serve him not only in other holy duties, but in fasting and prayer: and therefore that we ought all of us so to profit by the public ministery of the Word, while it is among us, that we may be fit for it, when the Lord by his word, or by his work shall call us unto it.  
But to draw towards an end, it is further to be observed concerning these private fasts (that we now entreat of) that all sorts of men and women have not power to appoint unto themselves, what time they will for this purpose, no though they evidently see, that they have just cause to use it. For besides that the man and woman are so nearly united by the bond of marriage, as by the covenant of God, 
Prou. 2.17. Math. 19.5. 1. Cor. 7.5.  whereby it cometh to pass, that they are no more two, but one flesh, as Christ saith in the Gospel, so that they can not separate themselves one from another, no not for a time, and to this end, without continual consent (as we have seen a little before:) all they that are under the private government of others, 
None under government can make choice of days for private fasts without consent of their governors.  are at the disposition of their governors, by the law and commandment of God: as sons and daughters, men servants and maid servants, scholars, all labourers and hired men for the time, and such like; so that none of these can without the knowledge and free consent of those under whom they are, make choice of what day in the week they will, to observe their private fasts in. For seeing the day of fast is to be kept holy, and being of the nature of the Sabbath, as hath been proved before, in it they must wholly rest from all the works of their ordinary calling from evening to evening, and must spend that time in the worship of God; they can not at their own will and pleasure give over these works, and so consequently not appoint unto themselves a day of resting; but must be contented herein to be ordered by the discretion of those, to whom they have either by the bond of nature or by some covenant wholly addicted themselves and all their labours: and therefore they can not make choice of a day of private fasting (for of that we speak, and not of public, wherein both master and servant must be at the appointment of their governor) but so far only, as their superiors shall give them leave. So that if they can not, or will not spare their labours for a time, they are of necessity to keep all their private fasts upon the Sabbath days, wherein they are bound to rest from their labours, and to serve God as well as any other: and so their masters and governors should not only give them leave to do, but also are charged by God so to do, and have authority given over them to that end; according to the express words of the commandment. Six days shalt thou labour, 
Exod. 20.9.  and do all thy work, but the seventh day it is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou nor thy son, nor thy daughter, thy man servant, nor thy maid: where they are willed, not only not to hinder them from sanctifying of the day, but to look diligently unto them, that they do religiously observe and keep it: and so upon that day they may at any time (the times of necessity being always excepted) without any offence to their governors (by defrauding them of their services) keep their fasts. And so may they do any day of the week else: if they have their leave; otherwise not. For though this be a special part of God's service, and that which he requireth of all at one time or other, yet because it is not ordinary, and the six days are appointed for all the works of our several callings ordinarily, and they are not their own men (as we say) but at the disposition of others, even of their governors; therefore he hath given them leave to break all such purposes of theirs, as shall upon any of these days hinder them from any of those works or services, 
If they do, their governors have power to break them.  wherein they are to employ them, and use them. And so, as they may not upon these days leave their work, and go to a Sermon here & there; which some not ill minded might be willing to do, and so leave their master's business undone: and thus under the colour of devotion and well meaning, not only idleness might be nourished in them, but many disorders brought into a family: so, much less are they at their own pleasure to take up whole days to themselves for fasting, without the privity and good liking of those under whom they are: and if they should enterprise any such thing, they are by them to be reproved and amended, according to the power that God hath given them.  
And herein as in some other things doth the law of God take place, that is set down by Moses: 
Num. 30.4  If a woman vow a vow unto the Lord, & bind herself by a bond, being in her father's house in the time of her youth, and her father hear her vow and bond, wherewith she hath bound herself, and her father hold his peace concerning her; then all her vows shall stand, & every bond wherewith she hath bound herself, shall stand: but if her father disallow her the same day that he heareth all her vows and bonds, wherewith she hath bound herself, they shall not be of value, & the Lord will forgive her because her father disallowed her. Where first he saith, That if any make a vow, or bind themselves with any bond to God or man, they must keep it: but if a maid in her youth, 
Because this kind of service is but voluntary.  and in her father's house, that is, whiles she is under his government make a vow, and when he heareth it, by his silence or otherwise approveth it, than it is in force, and must be performed: but if he disallow of it, than it shall be of no value, and God will pardon her, because her father hath broken it. So that they have not power, while they be under government, to vow what they will, no not to God, as to fast, which is a voluntary service, and may be vowed; but if they have done, the father may break it. The equity of this law giveth the same authority to the father over his sons, and to the master and mistress over their maid servants and men servants, & bindeth all them to be obedient unto them in such cases: especially when as the Lord himself setteth down the same law for the wife making a vow without the knowledge and approbation of her husband, 
vers. 7  saying: If she have an husband, when she voweth, or pronounceth aught with her lips, wherewith she bindeth herself, if her husband heareth, and holdeth his peace concerning her the same day he heareth it, than the vow shall stand, and her bonds wherewith she bindeth herself shall stand in effect: but if her husband disallow her the same day, that he heareth it, then shall he make her vow which she hath made, and that she hath pronounced with her lips, wherewith she bond herself, of none effect, and the Lord will forgive her: where we see that the spirit of God useth many words, to give us to understand, that though they have determined never so certainly to do it, yet they by their absolute authority may hinder them. And truly if it were not thus many might, and would under this colour & pretence sometimes of feigned holiness defraud their parents and masters of their service, when they should most need them: but God is the God of order, and therefore having subjecteth children unto their parents, and servants unto their masters, their persons and their wills, and having commanded them to be obedient unto them in the Lord in all things, would have them in all such matters, 
Col. 3.20.22.  as are but voluntary, to depend upon their wills. I confess that it is to be granted, 
In duties absolutely commanded, the governors cannot restrain their inferiors.  that in things absolutely necessary either for the glory of God, a man's salvation, the preservation of life, the good of others, and such like: as to worship God purely, and to be of a sound religion, and to be no heretic, papist, sectary, or atheist; and to be of an holy life and conversation, and not to be profane like Esau, or like the filthy sow, 
2. Pet. 2.22.  that wallowerh in the mire; & generally to keep all God's commandments, and to believe all the articles of our faith: these things, I say, they are to do, yea although they cannot have their consent. For here the words of the Apostles are in force; who when they were brought before the counsel of the high Priests and Elders, and there by them straightly charged, that in no wise they should speak or teach in the name of jesus: 
Act. 4.18.  answered them and said, whether it be right in the sight of God, to obey you, rather than God, judge ye. So that Peter and john when they were forbidden to preach, which Christ had necessarily enjoined them by virtue of their office of Apostleship; and so in obeying them therein, they should have disobeyed God: they answered, as you have heard; and so did that, which God necessarily commanded, though men forbade them. And this must be the practice of all inferiors, when they are forbidden any thing of their superiors, which God hath commanded them in his word, either as they be Christians, or otherwise; and here is their defence, in so doing. But yet all these abovenamed degrees of persons, 
Inferiors may make choice of the Sabbath day for their private fasts.  in their subjection though they be restrained from the choice of the day, yet are not therefore set free from the thing itself, I mean from the practice of private fasting, when they shall have just cause: for they may celebrate them upon the Sabbath: in which their masters should give them leave to be wholly the Lords servants, and so not encumber them with any service excepting things of necessity, which are permitted even in the day of fasts. And though there be few under government in families of that godliness and conscience, that they are like to practise these private fasts; yet neither am I out of hope of all, and I thought it necessary to deliver the doctrine; for it is their duty thus to do, though the greatest part be ignorant, or make no conscience of it. And so this shall suffice to have been spoken of the first kind of fast, which is private.   

HOMIL. VIII.  
The eight Homily entreateth of the second kind of fasts, which are public: & why so called: and how all sorts ought to come to them: and what a great fault it is for any to be absent: And then of the cause of them, wh●ch is the wrath of God against his Church: either present, as it is now upon us: or likely to come: which the godly have considered in the course of God's providence, and so have sought by fasting and prayer to prevent it, and not always tarried till it came upon them.  
THe second and last kind of fasting, 
Public fasts: and why they are so called.  which I am to entreat of at this time, is public or common: and is so called, because it is and aught to be used not of a few, but a whole Church and congregation in a town or city, or of many Churches in the same, or in a country or realm: and thus used by the public authority and commandment of them, who (next unto Christ jesus) have the government of those places, where the fast is held, and not by the motion or advise of some private man, as the other (that we spoke of before) is. And therefore also these kinds of fasts are kept in the public places openly, where they use to have their common assemblies for the worship of God (where the Church is constituted under a Christian Prince) and not in any private house, or houses: And the cause of them is some general calamity of the Church for the most part, and not private to one or some few: and that either in the same place, where the fast is sanctified, or in some other churches of their brethren, near or far of, for whom they seek unto the Lord according to the bond of Christian love, that aught to be among all the Churches of God, as ●mong the members of one mystical body, whereof Christ is the head: and the same calamity either presently upon them, or imminent & greatly to be feared. So that briefly or in a word a public fast is that, which is imposed by public authority upon all the people of that place, to be kept openly in the common place of their holy assemblies, for some common plague to be removed or turned away, or for the obtaining of some common benefit, belonging to the whole body of the same Church, or to some principal member of the same.  
And such is this that we have, 
These which we now keep are public.  and do keep this day by the authority first of the Kings most excellent Majesty, and then of those that are in authority under him in Ecclesiastical matters, and for the well ordering of all things to be done in the Church: unto which all sorts of men and women should come in all cities & towns. Such was the fast that was celebrated in Ninive at the preaching of jona: 
jona 3.7.  for the King caused it to be proclaimed through Ninive, even through that great city of three days journey, (by the counsel of the King and his nobles) saying, 
vers. 5.  Let neither man nor beast taste any thing, feed or drink water: and as the proclamation was thus general, reaching unto all, so it was accordingly put in practice, for it is said a little before, the people of Ninive believed God, and proclaimed a fast, and put on sackcloth from the greatest of them even to the least of them: so that the fast was kept by all the people of that city. The like may be said of that, that was observed in the days of Hester, for though in respect of the places, where it was, as in their several houses closely, it may be called private; yet in regard of the multitude that kept it, even all the jews and people of God in that city, and in respect of the person by whose direction they were moved unto it even the Queen, it may truly be called public; for it is said, that she sent this commandment to Mordecay, Go and assemble all the jews, that are found in Shushan, and fast for me; and Mordecay went his way, and did according to all that Hester 
Hest. 4.16.  had commanded him: so this fast was imposed upon all the jews, and all of them kept it. 
And therefore all sorts of people should come to them.  And so to the observation of these fasts of ours all should come, not one or two in a family, and say, go you to day, and we will come the next day: for by the authority and commandment of our governors all are enjoined unto it. 
Exod. 20. 1●  And as upon the Sabbath, because it is a day appointed for the public service of God, all are commanded to keep it holy: Thou and thy son, and thy daughter, thy man servant, and thy maid servant, and the stranger that is within thy gates: So upon these days, which are of the nature of the Sabbath, and are also publicly commanded, all should think themselves bound unto it. 
Esa. 2.3.  Therefore as upon the Sabbath day they should come together, and say one to another, Come let us go up to the house of the Lord: so upon these days of fasting one should call upon another. Therefore not only that is a great fault, if any should not come at all, but if any should come for novelties, and then give it over again; yea and if they should come seldom now and then: or if they should come alone, and bring none, or very few of their household with them. 
Reasons why all should come, and not a few only.  For besides that it is appointed by our governors, unto whom all must yield obedience in the Lord, and they also have power and authority over all alike: and seeing that the end of it is to turn away that wrath and displeasure of the Lord, which is justly deserved of all; and as it is already upon many, so it threateneth and terrifieth all, why should not all think themselves bound, to seek to have it turned away? So that no man must be so simple, to think it indifferent for them to keep it, or not to keep it, and so make no conscience of it: but seeing it is common in respect of the commandment of our governors, and in respect of the cause of it, which is our sins, all should think that they are tied in conscience to it: and so every one should stir up themselves to be forward, and one call upon an other, especially them of the same household: that they may come with their companies as David did, who saith of himself, 
Psal. 42.4.  that he had gone with the multitude, and lead them into the house of God, as a multitude that keepeth a feast: So that as men go to feasts not alone, but by companies; and when a whole family is invited, they go altogether: so also should they go to a fast, wherein publicly all of them are called unto it. Therefore as God threateneth destruction not to some few, but to all unless they repent: and all are commanded to seek unto him, to pacify his wrath so let all be willing to do it: especially seeing that we here, and see, that when this judgement of the pestilence entereth into an house, it taketh away not one, or two only, but sometimes sweepeth away all.  

What a great fault it is, for any to absent themselves from these public fasts.  Therefore if we make conscience of the Sabbath days, not only to come ourselves, but to bring all ours, because it is commanded by God unto all: then ought we also to do it upon this day, which is to be kept as a Sabbath by the commandment of those who are in God's stead upon earth. So that they that absent themselves, besides that they neglect the means of pacifying God's deserved wrath, and so in time it may justly come upon them, before they be aware of it; they do further provoke his displeasure and indignation against themselves, in that they disobey so good, and holy, and necessary a commandment of God: Therefore upon this day of fasting thus authorized upon so good grounds for men to follow their ordinary affairs of the world, and not to come to the Church, and here in this holy action to yield their obedience to god and man, is a greater sin, than many take it to be. Think of it therefore I pray you in the fear of God, and consider well, whether that the cause being common unto all, and the commandment being given out unto all, and the time and place appointed for all, and the sound of the bell ringing in the ears of all, and the Minister of God ready to preach unto, & pray for all: consider (I say) whether in respect of these all should not come, and why one should be bound to it more than another, and one think that he may be spared more than another. 
As if they should refu● to help, to quench the fire burni 〈◊〉 in men's houses.  To a common burning all should come to help to quench it, and one or two of an house is not sufficient, & we would justly blame them that in such a case would not leave their ordinary work, yea though they were very poor, and lived of their labour, and come to the place and help. And shall we not think, that all are bound much more to lay all things aside, and to come, & put to their helping hand, to quench this great fire of God's wrath, which hath flamed out and burned a long time in many towns and cities, and in several parts of the same? and like unto fire, not only consumeth where it cometh, and maketh the houses lie waste; but also goeth from place to place, speedily and without resistance, and so spreadeth further and further, so that many men have this burning fire of the pestilent fever in their houses at once, not so much to the wasting of their houses and stuff, as to the burning even to death the very bodies of men, women, and children: and that with an exceeding great flame, that none almost dare come near their houses, lest they perish in the same. Surely if there were no commandment, from men, the very love to the lives of our brethren should compel us to it, and nothing should keep us from it.  
For what hardness of heart would we think to be in them, 
Not to come argueth great want of love to our brethren.  who seeing their neighbour's house on fire, and others come willingly to quench it, they would stand still gazing and looking on, or go away about their business, and not regard it? especially if he should be spoken unto, and called upon for help before. So now when this great and terrible fire of God's indignation hath most fearfully been a long time in the houses of our brethren, and is also come nearer unto us, even to our neighbours, the houses or towns bordering upon us: when others do come hither with fasting and prayer to entreat the Lord for them, that he would put out this great flame, who as he alone hath kindled this fire, so he only is able to quench it: some will carelessly tarry at home, or not bring all their household with them, and so not yield so much help, as they might especially being called upon both by the commandment of God's magistrates, and by the entreaty of his Ministers, must we not think that they have not this love in them to their brethren, that they should? Therefore come, come, I beseech you, help, help, come all, for there is help little enough, yea too little. For (to show it in the same comparison) if we did see a fire, 
Every one ought to help, seeing ●hat there is help little enough.  though it had much help, notwithstanding all the water that was cast upon it, and all the pains that men took about it, it should not only not be extinct, but still burning, yea increasing, and the flame thereof ascending higher and higher, and it to kindle and break out in more places, would we not call for more help, and justly blame them that being called did not come? So when we see this fire of the pestilence not to be ceased one whit, nay growing into greater extremity and rage in many places, from scores to hundreds, & from hundreds to thousands; and coming also nearer to our houses, and so ourselves and all ours more in danger and fear of it, must we not think that we lack help, and that we had need still to call for more? and so to stir up those that come not, or come seldom, and to call upon them that do, that they would bring as many with them as they can, even their whole family and all the servants in the same? And do we not see by this, that it is our bounden duty to do as we do, that we may continue it willingly of conscience, and that we had not need to be remiss or slack one whit, either in true humility for our sins, or in fervency of prayer, seeing God's hand is not slaked, but rather stretched out still. Therefore to conclude this point, as the commandment and cause is public, so by our practice let it appear among us, that our fasts are so, and not private as it were to some few.  

●he cause of public fasts 〈◊〉 the wrath ●f God against the church.  Now concerning the causes of public fastings, they are set down particularly to be divers in the holy Scripture; but for the most part and generally the cause is expressly noted to be the wrath and anger of God against the Church, as appeareth by all the fasts that we read of in the old & new Testament. And this is diligently to be observed of us, that we seeing the same cause among us, might know, that though we are commanded by public authority to use them, and so all are bound to them, yet when we shall further understand, that God himself, not man only, for this cause calleth us unto them, than we should judge, that all are bound unto them so much the more. And this wrath of God (the cause of public fasts) is considered two ways, either that which is already come upon men, or which is justly to be feared shortly; and to whether of these two causes we shall cast our eyes, we shall clearly see, that we have great cause to do as we do, that is, publicly to humble ourselves in fasting before the Lord. 
And first of all, when it i● presently upon them. judg. 20.26  For concerning the former, which is the wrath of God presently upon the Church, we read in the time of the judges, when in two battles there were slain of the Israelites forty thousand; this heavy hand of God being then upon them, all the children of Israel went up, and all the people came also unto the house of God, and wept, and sat there before the Lord, and fasted that day unto the evening: so that in this present calamity all the people came to the fast, which was held for it in the house of God. Since this plague began among us, by all estimation there have not so few as forty thousand died in this land, therefore we have also as great cause to fast for this present apparent token of God's wrath, as they had, and so all the people should come to the house of God to that end. Moreover, the Prophet joel saith to the people of judah, that seeing there was so great a famine among them, that God commanded them all publicly to fast, saying, 
joel 2.15.  Thus saith the Lord, Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, gather the elders, assemble the children, and those that suck the breasts, let the bridegroom go forth of his chamber, and the bride out of her bride chamber, let the Priests, the Ministers of the Lord weep. Where we see that because the present scarcity of the fruits of the earth was so great, he calleth all sorts of men and women, young and old, without exception unto public fasting, to pacify God's wrath, and that by the commandment of the Lord, saying, 
As it is now upon us in this pestilence.  Thus saith the Lord. If the anger of God appearing in the famine, was a sufficient cause to move them to it, then seeing it appeareth no less, if not a great deal more, in the deadly contagions, and mortality of the pestilence, that we may be assured that the Lord doth require the same of us also. Again, if the Israelites when they were overthrown in battle by their enemies the Philistines in the days of Samuel, did think that there was great cause to confess their sins unto God with all humility in fasting & prayer publicly, according to the direction of the said Samuel, 
1. Sam 7.6.  who said, Gather all Israel to Mizpeh, and I will pray for you unto the lord: & they gathered together to Mizpeh, and drew water, & powered it out before the Lord, that is, wept abundantly, and fasted the same day, and said there, we have sinned against the Lord; and afterwards in the days of David upon the like occasion, of whom, and of all whose company, it is said, 
2. Sam. 1.12  That David took hold on his clothes and rend them, and likewise all the men that were with him, and they mourned and wept, and fasted until even for Saul and jonathan his son, and for the people of the Lord, and for the house of Israel because they were slain with the sword. Then seeing the plague devoureth no less than the sword, of which it is said, that it so destroyeth at noone-daie, 
Psa. 91.7.  that it causeth a thousand to fall on the one side, & ten thousand on the other: & seeing the wrath of God appeareth in the one, as well, as in the other, though we have escaped that which we feared, namely, that we have not fallen into the hands of our enemies; yet seeing the Lord hath sent this great scourge of the pestilence upon us which we looked not for, we have as great cause to humble ourselves with fasting, confessing our sins unto God in prayer, 
In which respect we are bound to keep them by the commandment not only of men, but of God.  as they. So then we may perceive, that seeing this one cause of public fasting is among us, namely the sensible and apparent token of God's wrath in great measure, that the thing itself ought to be practised of us, and that we are called to it now, not only by the voice of man, but of the Lord our God, and so every one ought to think themselves bound to it so much the more.  
Furthermore the wrath of God is to be considered of us, not only when it is 〈◊〉 presently upon us, and may be felt: 
Secondly the signs of gods wrath to come have been cause of public fasting.  but when it maybe discerned a far off, and when there is just cause to fear it, as that that is near us, and ready shortly to come upon us, if it be not speedily prevented: whereof when the servants of God have seen evident signs and apparent tokens, they have in the wisdom of the spirit of God, sought by fasting and prayer to turn it away, and have not carelessly tarried until such time as it came upon them. And so that hath been an other sufficient cause of fasting unto them, namely the signs of God's wrath by all likelihood shortly to come upon them. Wherein they have providently behaved themselves, like unto those that are wise, who being in their journey, and spying a black cloud to arise, & so perceiving some great tempest to be at hand, have either prepared themselves well for it, or have sought some shelter against it: So they foreseeing by all probable conjectures so great calamity to come upon them, have by fasting and prayer sought unto the Lord, as to the only governor and disposer of all things, either of his great mercy to turn it away from them, or of his infinite compassion to mitigate the extremity of it, or to give them patience and strength to bear it, or that some way or other they might find favour with him in it.  
And concerning the signs and tokens of God's wrath shortly to come, they have wisely observed and considered of them diversly: As first of all in the course of his providence, that seeing ordinarily such and such causes do bring forth such effects & events, and therefore by the cause, as by a sign more than probable, 
Which sign have been considered in the ordinary course of god's providence.  they have not unadvisedly feared such sequels, and have seen God's anger in them. And namely we see that unseasonable weather, as want of rain in due season, or too great abundance of it out of time betokeneth scarcity of the fruits of the earth, and so consequently dearth and famine: preparation for war by a mighty and strong enemy threateneth the loss of men, and spoiling of goods: the beginning of the plague portendeth great mortality, and such like, therefore when there hath been but the beginning of such things, seeing the stormy tempest as it were arising, they have sought by this ordinance of fasting, as by a sure refuge to escape it. And so we read that when there came some and told jehoshaphat King of judah, saying, 
2. Chr. 20.2  There cometh a great multitude against thee from beyond the sea out of Aram, and behold they be in Hazzon Tamar, which is in Engedi. And jehoshaphat fefeared, & sat himself to seek the Lord & proclaimed a fast throughout all Judah: & judah gathered themselves together to ask counsel of the Lord, they came out of all the cities of judah to inquire of the Lord. Thus we see when this huge army of the Ammonites & Moabites, and mount Seir did but come up against jerusalem at the first hearing of it, though yet nothing was done, neither were they come to them considering what was likely to be the event of that war, if they had proceeded, and if the Lord had not helped them, he proclaimed a fast, and did thus seek to escape that, which was like to come. So likewise in the time of the captivity, when ambitious and cruel Haman the mortal enemy of the jews, so breathed after their utter destruction, that he ceased not to cast lots from day to day, to find out a prosperous time to bring his mischievous purpose to pass, and at the last had got the King to set his hand to a Decree concerning the final racing of them all out in one day; and Mordecay had sent the copy of this commission to the Queen Hester: 
Hest. 4.6.  long before the bloody day of that intended massacre came, they sought unto the Lord; 
And so they have sought to prevent God's wrath and have not tarried, till it came upon them.  for Hester commanded hereupon that they should assemble all the jews, and fast and pray for her, as she likewise promised for herself & for her maids, that they would do so also: So that these before their enemies began the slaughter, by all probability of that that was done already, seeing what was most like to ensue, if God were not merciful unto them, to turn the heart of the king towards them, beforehand they sought by fasting & prayer to escape it; and did so, as it followeth in that story more at large. And so by these few examples we see how the servants of God that have been godly wise have not always tarried until God's wrath in some of his punishments hath seized upon them, but the very foresight of it a loof of hath been enough to move them to seek unto the Lord in fasting and prayer to escape it, or to find mercy in it. Even as an ingenuous child, and he that is of any good disposition seeketh to his father for pardon, not only when he is under the rod of correction, and feeleth the stripes, but when he seethe his father with an angry countenance coming towards him with the rod in his hands: so they have not tarried till they have felt the smart of God's correction upon themselves: but the very show of his wrath coming against them, hath been sufficient to move them, to humble themselves before him, and to crave his pardon.  
In which respect also (besides that, that we spoke of before) we must needs confess, that we have great cause to fast and pray publicly; for besides that great wrath of God, that hath been a long time upon our brethren, 
In respect of God's wrath likely yet further to come upon v●, there is cause of these public fasts.  which is a thing present, and so ought to move; if we further consider, what cause we have to fear ourselves, our houses, and our towns, though hitherto by the grace of God nothing is come upon us we, shall acknowledge it to be true. And to this end we must acknowledge the nature of this disease to be very contagious and infective above all other, and that it spreadeth from one place to another after a special manner; and that it infecteth also after an extraordinary kind; as not only by touching, and eating and drinking with them, and keeping them company that are sick of it, as some other diseases do; but even by the breath that we draw in, which as it is the most common nourishment that we have, and without the which we can not live, so it is most subtle and speedy above all other; so that it worketh in us with great expedition: whereupon it cometh to pass, that even by passing by them, even suddenly with the breath and savour of them that are infected, we are corrupted: and it is a poison, and so infecteth deadly and speedily (as all poisons do) all the parts of the body; 
●f we consider the contagious nature of the plague, how speedily, and how deadly ●t infecteth.  and not so much corrupteth the humours of the body (which is sufficient to breed deadly diseases) as it infecteth the heart, and the spirits, and all the vital parts; and therefore dispatcheth a man quickly, and killeth him speedily; & so may die suddenly, as experience teacheth even in this plague, that some being taken into a man's house over night, have been found dead in the morning; and some have fallen from their horses as they traveled, and so have died in the high ways, And again, it is like the leprosy that was among the jews, 
Leu. 14.34.  which did hang in their houses and in certain vessels a long time; so it doth remain in the houses, and bedding, and garments of them that are dead a long time after, and so breaketh out at the last, sometimes a month and a great deal more after, if good order be not taken to air them, even then, when they thought that all fear of danger was passed. All which do show what danger we are in, though yet nothing be come unto us. And we may see it much more, if we consider how the Psalmist compareth it to an arrow that flieth from one place to another speedily, when he saith, Thou shalt not be afraid of the fear of the night, 
Psal. 91.5.  nor of the arrow that flieth by day (speaking of the pestilence) so that as an arrow flieth from one place quickly to another, so doth this. 
Flying abroad speedily and closely like an arrow.  For a man shall come from one place to another a great way off, and pass thorough many towns without hurting of any, though himself hath the plague, even as an arrow shall fly aloft in the air, and do no hurt, nor touch any thing: but then he shall lodge or rest in such a town twelve or twenty miles off or more, and there he sickeneth and dieth, and leaveth the infection behind him; even as an arrow shot by a strong man is there mortal where it lighteth, so is this arrow of the Lord shot out by his mighty hand, who is skilful to direct it to the place whither he mindeth to send it: & so we may be in more danger than we think, though we be a great way off, as a skilful archer standing here, shooteth his arrow a great way off to the mark. And sometimes they that go abroad with running sores about them, or having the infection in their garments, and seeming to others to be in health and without danger, have infected others in the way as they have gone, where they have tarried but a small while, even to eat and to drink: even as an arrow doth often hurt by glancing at a thing, besides the place, where it lighteth. Moreover, such is the nature of this disease, that we may get hurt not only by men living and dying, but even by other creatures, which shall go to, or come from such places as are infected, as cats & dogs most of all: and therefore in time of common plagues there is order taken in all cities or towns corporate, (which are well governed) to kill up all dogs that are not shut up, but run abroad, of what nature, or kind, or quality, or price soever they be, least by coming into men's company they should spread abroad the infection: And we read that some only but buying a dog's skin in the market, and bring-in it home, they have brought the pestilence into their house to the overthrow and destruction of the whole family. Seeing then that it is, & hath been a long time in so many places, there is no place so far off from it, or so free, but hath just cause to fear it more or less, 
And therefore there is no place so clear, whether it may not speedily come.  because there are so many open and secret ways to bring it, and so in the ordinary course of god's providence all that have wisdom may think it likely to come upon them in this time, if the Lord be not merciful unto them. Therefore in respect of God's wrath manifestly appearing in this grievous pestilence, though not yet upon us, through the infinite goodness and mercy of God, yet justly to be feared (as we have seen) we must think and confess, that we have great cause by fasting & prayer to seek unto the Lord to turn that from us before it come; which as our sins have deserved, so we see many means, to bring it speedily upon us, as other of his servants have done in the like case before. And thus much for this present (seeing the time cuts me off from the rest) of the first sign and token of God's wrath likely to come, observed in the course of his providence as a sufficient cause of public fasting.   

HOMIL. IX.  
The ninth Homily continueth to show the causes of public fasts, namely, when the wrath of God to come hath been justly feared, in respect of the great sins, that have abounded: and of the judgement of God, denounced against the same openly by the ministers of God. And when God's wrath hath not only been upon themselves, but upon others of their brethren, the children of God.  
THe last day we entering into this treatise of the consideration of the causes of public fastings, have hitherto proceeded thus far; to show that the servants of God have been moved thereunto, not only when some great punishment as a testimony of God's displeasure hath been upon them, 
The wrath of God to come, considered in sin, that hath abounded, hath been cause of public fasts.  but when in the course of nature, or of ordinary means to serve God's providence by, there hath been some likelihood of it: it remaineth that I should proceed. Therefore secondarily they have considered of God's displeasure likely to come upon them, by seeing and observing diligently the manifold great sins, and notorious offences, which in their time have been committed: for which they truly judged, and feared that God must needs some way punish them, according to the number and greatness of the same, though he had borne with them a long time; and the longer that of his great patience he had forborn them, the greater and more speedy should his punishment be, according to his justice. And this they have certainly gathered from the constant truth of God's threatenings revealed in his holy law, and from the continual execution of the same upon others from time to time. Seeing then that the Lord is just and true, and that he hath threatened to punish sin so and so, as is largely set down in the Law and the Prophets, specially the books of Moses, 
levit. 26. Deut. 28.  when they have seen sin to abound, than they have no less wisely, then certainly concluded, that wrath is at hand, because God is offended. For even as when all flesh had corrupted their ways upon earth, 
Gen. 6.  he brought in the flood of water, and drowned the whole world: and when the cry of Sodom and Gomorrah was great, and their sin exceeding grievous, 
Gen. 18.20  the Lord reigned brimstone and fire from heaven upon them, 
Gen. 15.16.  and overthrew them, and all the inhabitants of them: And when the wickedness of the Ammonites and of the Canaanites was full, 
judg. 2.11.  than the land spewed them out: and when the Israelites in the time of the judges did wickedly in the sight of the Lord, and served, Baalim and Ashtarosh, the wrath of the Lord was hot against them, and he delivered them into the hands of spoilers that spoilt them; and he sold them into the hands of their enemies, round about them, so that they could no longer stand before their enemies. And in the time of the Kings for the same cause they were carried away captives into Babylon; 
2. Chro. 36.15.  because the Lord sending his messengers to reclaim them from their sin, rising early, because he had compassion on them, they mocked the messengers of God, and misused his prophets, until the wrath of the Lord arose against them, and till there was no remedy: for he brought upon them the Kings of the Chaldeans, who slew their young men with the sword, in the house of their Sanctuary, and spared neither young man, nor virgin, ancient nor aged; God gave all into his hand: And at the last for refusing Christ and his holy Gospel, they were utterly destroyed by the Romans: so that always when sin hath abounded, the wrath of God hath been near, 
Rom. 1.18.  and ready to be revealed from heaven against all ungodliness and unrighteousness of men: and they that have been wisehearted have observed it: and so this hath been sufficient cause to move them by fasting and prayer to seek betimes to have it turned away.  
And this they have done even then, 
Even then, when outwardly there hath been no show of danger.  when there was no likelihood of any evil to come upon them in respect of any outward means that did portend it, but only their sins (the cause of it) in respect of God's justice, did give them cause to fear it. Thus did Ezra 
Ezr. 9.1.  the priest and the rest of the jews that feared God, even a very great congregation, when he understood, that the Priests, Levites, and the rest of the people had married strange wives contrary to the law of God, even of the Canaanites, Hittites, jebusites, Egyptians, and such like: he feared some plague to come upon them for it, and so confessed their sin unto God, and craved pardon with all humility and earnestness in fasting and prayer: for he rend his clothes, and his garments, and plucked off the hair off his head, and of his beard, and sat down astonished: and there assembled unto him all that feared the words of the God of Israel, because of the transgression of them of the captivity, and so he sat down astonished with them until the evening sacrifice: and then he tell upon his knees, and spread out his hands unto the Lord God, & made that humble supplication for them, that followeth there. 
Ezr. 9.6.  And after that, he arose up from before the house of God, and went into a chamber, but he did neither eat bread, nor drink water, for he mourned, because of the transgressions of them of the captivity. 
Ezr. 10.6.  Thus though in respect of all outward things they had great cause of rejoicing, for he and many of the people were but newly returned out of their long captivity, and were come up to jerusalem from Babel, & Artahshaste the King of Persia had then given him all his request, 
Ezr. 7.6.  according to the hand of the Lord his God, which was upon him: yet in respect of the common sins of their time they sound God's wrath, and mourned for it, and by fasting and prayer sought to prevent it. If we then had but eyes to see, and hearts to consider of the innumerable great sins of our time, which as a great flood have overflown the whole land, so that there is no place nor calling free from the same: but as it is said of the Israelites (The Priests and the people trespassed wonderfully) so it may be said of our time, 
2. Chro. 36.14.  
The commo● sins of ou● time might more us to public fasting, if there were nothing else.  High and low have wonderfully offended God: we might easily perceive, that though there were no plague at all among us, or punishment upon us, nor any by all likelihood to be feared; yet for our sins, the cry whereof is exceeding grievous in the cares of the Lord of hosts, and is ascended up into the heavens long ago, and calleth for vengeance against us, as theirs of Sodom and Gomorrah did: 
Gen. 18. 2●.  we had just cause to fear his wrath, and so by fasting and prayer to seek speedily to prevent it. For to let pass the strange marriages between the Protestants and Papists, which without any scruple of conscience are too frequently used, which seemed to be the only sin of that time, in the days of Ezra, 
●zr. 9.2.  that the people of God were so unequally yoked, and as it is said there, they had mixed the holy seed with the people of the lands. To let this pass, we may with the Prophet behold a thousand abominations more: 
●zek. 8.9. ●8. 15.  for what perjury & blasphemy is there besides common swearing? what intolerable pride in all sorts, even like unto Lucifer himself? what swelling one against another? what envy, heartburning, hatred, malice, cruelty, oppression? what drunkenness, and gluttony, and surfeiting? what abominable adultery, fornications, and all kind of uncleanness with chambering and wantonness? as though men had clean forgotten the Lord, 
1. King. 21.20.  and sold themselves to do evil. But to pass by all these things with silence, though they be very great, let us look but to this one thing, the general contempt of God's holy Word, that inestimable treasure of his Gospel, which he hath bestowed upon us, even that precious pearl, 
Math. 12.43.  which when a man hath sound, he should sell all that he hath, and buy it: 
Especially the general contempt of the Gospel in all place●  whether we consider of those places, where it is not, how it is neglected, & not sought for of them, or where it is, how it is not there regarded; how many have no care to preach it sincerely, and more have no care to follow it in their lives: so that the profession that is made of it, is more for estimation and credit, than of conscience and love that then bear to it; and it is more in the head than in the heart, more in the tongue than in deed, more in show than in truth. And a great number though they have had it thus long, yet are not only not bettered thereby, but are a great deal worse than they were many years ago. This open and manifest contempt of the Gospel, I say, which is a greater sin than all the sins of Sodom, 
●ath. 10. ●.  (For it shall be easier for them of the land of Sodom and Gomorrah in the day of judgement, then for them) we must needs confess, that for it we had cause long ago to fear the death of our most gracious sovereign Queen; and now since it hath happened, we may well say with Job, The thing that we feared, 
●●b. 3.25.  is come upon us: and though the Lord hath marvelously and beyond all our hope recompensed that great loss, by sending so worthy a King into her room; yet we might then have feared some other great punishment: as we see how this plague hath followed, and there was cause to fear it before, though few did think of it; and what may be next unto this, we know not, we are sure that much hath been deserved, and so by fasting and prayer in respect of these great sins, we had need to seek to the Lord to turn it away. And thus much for the second cause, which might move us to fear some great wrath and displeasure of God to be showed in some kind of correction and rod of his, whereby we might willingly humble ourselves before him in public fasting, even the great sins that in all sorts every where abound, and most shamefully lift up their heads uncontrolled.  
Thirdly and last of all, 
Gods nor ●● to come apearing i● his judgement; denounced, have been causes of public s● s●ing.  concerning, this matter the servants of God in former times have wisely discerned beforehand of the stormy tempest of God's wrath to come, by the fearful threatenings of God's judgement denounced against them by his faithful servants that have spoken to them in his Name: whom as they have been persuaded, that they have been stirred up by his holy spirit, to speak unto them from his mouth, and to warn them thereby out of his word, as from himself; so they have feared the things that have been spoken against them, and as though they did see them coming, have sought unto him by fasting and prayer, to escape them. And this is the thing that moved the King of Ninive to do as he did, namely, that when he heard the preaching of the Prophet jona, how he did cry out against their sin, and threatened God's vengeance to light speedily upon the whole city, unless they did speedily repent; 
●ona. 3.4.  even that within forty days Ninive should be overthrown: when this word came unto him, he arose from his throne, & laid his rob from him, and covered himself with sackcloth, and sat in ashes, and proclaimed a fast thorough the whole city (by the counsel of the King & his nobles) saying, Let neither man nor beast feed nor drink water: that so in all humility they seeking to God for mercy, and turning every man from his evil wa●es, they might be spared in this which they saw, they had so great cause to fear: for it is said, The people of Ninive believed God, and proclaimed a fast, and put on sackcloth from the greatest of them, even to the least of them: they believed in God, and that moved them to do so; that is, they believed that jona, 
jona. 3.5.  who thus preached, was a true Prophet, and that God had sent him to do this message unto them, and that their sins had deserved this utter destruction threatened, and that of his justice God might bring it upon them, and therefore though they yet saw not how and which way it should come to pass, yet believing these things, they fell to fasting and prayer, to pacify God's wrath, and to escape it. So that as the sound of the trumpet doth warn men to prepare themselves to battle, and to go meet with their enemies: so this preaching of God's servant, who lifted up his voice against them, as a trumpet, did awaken them out of the sleep of security, and to meet the Lord, who was become their enemy by reason of their sins; and in fasting and prayer humbly submitting themselves unto him, to entreat at his hands conditions of peace. And truly in this respect, if we should not in like manner seek to the Lord with fasting & prayer, that his wrath might be appeased towards us, we could not plead ignorance, as not knowing any cause why we should do so: 
●Ve have not wanted this ●ause of public fasting, ●mong us.  for we must needs confess, that the faithful Ministers of Christ have often and long ago in the pulpits proclaimed open war against us for our sins; that is, they have threatened Gods heavy judgements against us out of his Word, to rouse us from the drowsy security of sin.  
Have we not heard it preached unto us, as it was to the jews, that the kingdom of God should be taken from us for our great barrenness, 
Mat. 21.43.  and green to a nation, that should bring forth the fruits thereof? And have we not heard the words of the Prophet, 
●sa. 5.1.  that whereas the Lord had planted among us a vineyard in a very fruitful hill, and had hedged it, and gathered out the stones of it, and had planted it with the best plants, and had built a tower in the mids thereof, and made a winepress therein, and then looked that it should bring forth grapes, but it brought forth wild grapes: that therefore he would take away the hedge thereof, that it might be eaten up, and would break down the wall thereof, that it might be trodden down, and that he would lay it waste, that it should not be digged, but briars and thorns should grow up in it, and would command the clouds that they should not rain upon it? And as this hath been threatened, so the Lord might according to our deserts, after the death of our late Queen Elizabeth, have given us up either into the hands of some foreign enemies abroad, or rebellious persons at home, who might have broken down all, and laid us & the Church of God waste: Now though he hath spared us this way, yet according to former judgement denounced, he hath not let us alone in our sins, but hath taken us into his own hand, by sending this pestilence among us; which David accounted a great favour, when it was offered unto him by the prophet Gad, 
2. Sam. 24.13.  after that he had offended the Lord in numbering of the people, whether of these three punishments he would choose, either seven years famine to come upon the land, or to fly three months before his enemies, or that there should be three days pestilence in the land; saying, I am in a wonderful great strait: let us now fall into the hand of the Lord, for his mercies are great, and let me not fall into the hand of men, and so he chose the pestilence, as a merciful visitation of the Lord: and so must we think, that though the Lord hath brought this upon us for our sins, according to that that hath been threatened by his servants, yet herein he hath dealt very mercifully with us, in that he hath delivered us from the cruel oppression of bloody men. 
For God's judgements to come, for our sins have been constantly threatened.  We must needs then acknowledge, that the servants of God have not kept silence against our sins; but have out of his word showed, that of his justice and truth he must needs punish us some way for our sins, unless we speedily repent. And this as it hath been always the usual dealing of God towards his Church (to which specially he hath given his word, and the Ministers thereof) to warn them of his deserved punishments beforehand, as it is said of the Prophet Ezekiel, 
Ezek. 3.17.  Son of man I have made thee a watchman to the house of Israel, therefore hear the word at my mouth, and give them warning from me: so we have not wanted this great mercy of God. For by the Ministers of our time from the truth of God's word we have been warned of his judgements to come from time to time. Who though by the spirit of prophecy they could not foretell when, in what day, or month, or year, or after what manner, either with the sword, famine, or pestilence, as the prophets did in their time, to whom it was specially revealed: yet out of the most certain truth of God's word, and the constant course of his dealing in former times, they have constantly avouched and said, that God must needs before it be long some ways punish us for our sins: as it is now come to pass, and as it hath been preached unto the people before.  
And hath not this been severely denounced against us often, 
Math. 3.10.  which john Baptist did against the jews? Now is the axe put to the root of the tree: therefore every tree, which bringeth not forth good fruit, shall be hewn down, and cast into the fire? hath it not been preached, that God would utterly destroy all those that live unprofitable under his Gospel, destroy them, I say, even by the roots? yet undoubtedly this hath been often sounded in the ears of all hearers: 
chap. 21.19  and that the figtree that hath nothing on it, but leaves shall be accursed and whither, that is, all hypocrites that content themselves with a bare outward profession of the Gospel, and labour not for the inward virtue and power of it in their life, to the glory of God, and the benefit of others, shall be discovered in time, and come to nought: according to the prayer of the prophet. Do well, O Lord unto those, 
Psal. 125.4  that be good & true in their hearts: but these that turn aside by the crooked ways, them shall the Lord lead with the workers of iniquity: but peace shall be upon Israel. 
Luk. 13.6.  And though he be a most patiented God towards all, even towards the wicked, yet he will severely punish those at the last, that abuse his great patience: as appeareth in the parable of a certain housbandman, who had a figtree planted in his vineyard, & he came, and sought fruit therein, and found none: then said he to the dresser of his vineyard, Behold this three years have I come, and sought fruit of this figtree, and find none: cut it down; why keepeth it also the ground barren? And he answered and said unto him, Lord let it alone this year also, till I dig round about it, and dung it, and if it bear fruit, well: if not, then after thou shalt cut it down. 
Rom. 2.4.  So the God of patience, who thereby leadeth all men to repentance, or leaveth them without excuse, hath waited for our repentance and amendment of life, as the fruit of all the pains that he hath taken with us in his Gospel, but undoubtedly, if after this preaching from year to year, we remain unfruitful, at the last he will root them up, which make the Church barren, which is in it own nature the most fruitful place in the world. 
And therefore we ought long ago to have sought unto God in fasting and craier, to escape this wrath.  These & such like things have not only been preached every where, but with great earnestness and zeal so uttered, that we might easily discern, that they spoke not of themselves, but were thereunto stirred up by the spirit of God, so that God warned us of his judgements by them and therefore we should have believed them, and so have sought heretofore by fasting and prayer to have these ●●ings turned away. For as David whē●he prophet Nathan terrified his con●ience with the fearful denunciation God's judgement for his sin, saying, 
2. Sam. 12.9  Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? therefore the sword shall never departed from thine house; then he besought the Lord, & fasted, and lay all night upon the earth, before all came upon him: And as Ahab King of Israel when Eliah the prophet reproving him sharply for his sin, said unto him in the name of God, behold I will bring evil upon thee, and take away thy posterity, 
1. King. 21.21.  etc. when he heard these words, he rend his clothes, and put sackcloth upon him, and fasted: and so both these, when they did hear from messenger of God, what was due to them for their sins, they sought by private fasting to have it turned away: So when the Lord every where stirred up his servants with all zeal and fervency of spirit more then ordinarily thus to speak unto us, and did sing unto us the doleful song of his heavy judgements, and so with john Baptist did mourn unto us, 
Luk. 7.32.  that we might have wept: we should have done as the Ninivites did, 
jona 3.5.  that is, we should have believed God, and his servants, and have put on sackcloth from the greatest to the least, and so by fasting and prayer have sought unto the Lord to turn it away: & not carelessly to have tarried till the hand of God was upon us, as now we have done. We should have been wise, as others have been before us, to have taken knowledge of God's wrath to come by the threatenings of his word, preached unto us by his servants, and so sought to prevent them as they did.  
Thus we see, 
A conclusion showing what cause there is of public fasting in respect of God's wrath appearing against ourselves.  that whether we look to the time present, or to come; and therein to the course of God's providence, whereby (if we consider all things well) we have more cause to fear ourselves, then to be secure: or we look to sin, that aboundeth everywhere, which being unrepented of, calleth for vengeance at God's hand against us; or we consider this, that our sins have been sharply reproved and Gods curse for them threatened against us by those that have spoken unto us in his name: we have great cause to do, as we do, I mean, to resort thus to the Church, to seek unto God by fasting and prayer: yea we should have done it long before: and seeing that there are so many causes of public fasting among us, we must therefore think, that the Lord requireth the thing itself at our hands. Which we shall the rather also be persuaded of, if besides all this that hath been spoken to that end, we further consider that the people of God always making this a sufficient cause of their fastings, even the wrath of God appearing against his Church (as we have seen before) have considered & regarded this wrath of his to move them thereunto, not only against themselves particularly, but against others also of the same society and fellowship of true religion, that themselves were of, through a mutual feeling and compassion, which they have one of another, as the lively members of one and the same mystical body, whereof Christ jesus is the head, 
The wrath of God against other church's have moved the god y to public fasting. Rom. 12.15  and which he quickeneth by one spirit, according to the doctrine of Saint Paul: Rejoice with them that rejoice, and weep with them that weep, be of like affection one towards an other. So that though they have been free from any token at all of God's displeasure themselves, yet when they have seen it lie heavily upon the shoulders of their brethren, they have by fasting and prayer put to their helping hand, 
Gal. 6.2.  and have sought to remove it, that they might be eased; & so have borne one another's burden (as the Apostle saith) fulfilling therein the law of Christ. As appeareth by the fast, that was held at Antiochia, 
Act. 13.2.  which was taken in hand for the great misery of the mother Church of jerusalem, rather than for any present calamity that was then in that city. For it is showed in the Chapter 
chap. 13.1.  going before, that Herod the King raised a great persecution against that Church, and stretched out his ●and to vex it there, and first he killed james the brother of john with the sword: and when he saw that it pleased the people, he proceeded further t● tak● ●●●ter also, and when he had cough him, he put him in prison, caused him to be bound with chains, and delivered him to four quaternions of soldiers to be kept: and what he would have done to him, we may easily conjecture, if the Lord had not disappointed him, as it followeth in that Chapter: where is showed how this cruel persecuting tyrant, when he was in the midst of his pride, and was contented to be saluted by his flatterers with the name of God, saying, the voice of God, 
vers. 22.  and not of man, than the Angel of the Lord smote him; because he gave not glory unto God, so that he was eaten up of worms, & gave up the ghost. Then presently the Evangelist maketh mention of this fast, when Paul and Barnabas were returned from jerusalem to Antiochia, and as it is most like, told them of all the troubles that were there; and there is no mention of any special calamity that was there, but rather of God's great blessings, for there were many excellent men, even Prophets and teachers, whereof some are named there: so that it is manifest, 
In which respect we have cause t● do it, for th● calamity that is upon our brethren.  that this fast was to entreat for the Church at jerusalem. Therefore though there were no evil at all upon ourselves, upon our own persons, or any that belong unto us, or upon our town, or any likelihood of any to come upon us: yet this fearful and great plague that is, and hath been a long time upon our brethren in many places of this land (united unto us in the profession of the same religion & Gospel, besides the same allegiance which we own all unto the same sovereign King) in many places, (I say) as in London, Norwitch, Yarmouth, Cambridge, and such like, should move us in compassion to secure them with our prayers as much as we can, and therefore to entreat the Lord to remove this heavy hand of his from them, though we feel not the weight of it ourselves, & so to fast publicly for these cities and towns, as they of Antiochia did for them of jerusalem.  
Therefore no man must think, that these public fasts which we keep by the commandment of our governors, do concern others and not themselves, nor say, We are all well here (God be thanked) what need we vex and trouble ourselves with any such thing before we have cause? this order is appointed for such places where the plague is, here is none yet, neither is any near us, God's name be blessed for it: These are good words indeed, and I pray God, that they may so consider of the goodness of God towards us indeed, that we may labour to be truly thankful to him for the same. But doth not the Apostle say, 
●. Cor. 12. ●6.  that in the natural body by the very instinct of nature, if one member suffer and be pained, 
That as in ●he natural ●ody there is ● feeling of ●he pain of ●ther members: so it may be in spiritual.  all suffer with it, and have the feeling of it? And shall not we which are the body of Christ, and members for our part (as he saith in the same place) by the inward working of God's spirit, be moved with the adversity, sickness, pain, and loss of our brethren? but be so hard-hearted, and void of all life of the spirit of God, of all sense of feeling, as dead and rotten members, or rather clean cut off from the body, that we shall daily hear of many thousands of our brethren & sisters in Christ to be in so great heaviness and sorrow for themselves and for their friends, and not to be moved with it? and yet count our souls members of that body, when we shall have little or no feeling at all of their estate. That part of the body is dead, that is without feeling, not only of it own self, but of the other members; so we may well think of ourselves, that we are clean void of that spirit of life, that quickeneth the whole body, if in so great misery of others we should be senseless, & not moved with it. Did not Nehemiah that worthy servant of God, though he was in the King's court, and in office there, and in great favour with the King, and all was well with him, yet so sorrow for the misery of his brethren in jerusalem, that he fasted, and prayed for them? according as it is written of him: 
Neh. 1.2.  That there came Hanam one of his brethren unto him, and some other of the men of judah, and he asked them concerning the jews that were delivered, which were of the residue of the captivity, and concerning jerusalem: & they said unto him, the residue that are left of the captivity there in the province are in great affliction & in reproach, and the wall of jerusalem is broken down, & the gates thereof are burnt with fire: & when he heard those words, 
As Nehemi●h being in ●reat prosperity mourned and fa●●ed for the misery of ●is brethren.  he sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven for them: which zealous and godly prayer of his proceeding from the abundance of his sorrowful heart is set down there. And this grief of heart which he conceived for the affliction of others did so work upon him in this great prosperity of his own, that he was not able to hide it, but it did manifestly bewray itself in his countenance, so that the king, when he waited at the table did perceive it, and asked him the cause of it, saying, 
Neh. 2.2.  Why is thy countenance sad, seeing thou art not sick, this is nothing but sorrow of heart; Then he told him the cause of it, and said to the king, God save the ●●ng for ever▪ why should not my countenance be sad, when the city and house of the sepulchre of my father's lieth waste, and the gates thereof are devoured with fire? Thus we see how he in all pity and compassion sorrowed for the desolation of others: and shall we think, that we may now give ourselves to feasting, and cheering, to mirth and pleasure, to recreation and pastimes, and to all kind of meeting to these ends, as in times past, and have little or no sorrow at all, when our brethren in other places are in great affliction, and many houses lie waste with the pestilence? We must do, as we would be done unto; if we were in their case, or in any other misery, we would be glad, that others should pity us, and in pity pray for us, 
Then shall others also pity us in the like case and pray for us.  and it would be a great comfort unto us, to hear that any did so: then must we in the mean season thus pity others, and in a brotherly compassion pray for them; that when it shall be our own case that way, or any other way, we might not be left to ourselves, but others might do as much for us, as we have done for them before, according to the promise of our Saviour Christ in the Gospel: Give, 
Leu. 6.36.  and it shall be given you, a good measure, pressed down, shaken together, and running over shall men give unto your bosom, for with what measure you meet, with the same shall men meet unto you again.  
It is written of Vriah the Hittite one of David's worthy captains, that when he was sent for home in policy by the King, that by going home to his own house, the adultery that was committed with his wife Bethshebah in his absence might be hidden: 
2. Sam. 11. ●  and therefore the king said unto him, Go down to thine house, and wash thy feet: so Vriah departed out of the king's palace, and the king sent a present after him; but Vriah 
Vriah departed from his lawful delights, because his brethren were in adversity.  slept at the door of the king's palace with all the servants of his Lord, and went not down to his house: then they told David, saying, Vriah went not down to his house, and David said unto Vriah, comest thou not from thy journey? Why dost thou not go down to thine house? Then Vriah answered David: The Ark, and Israel, and judah dwell in tents, and my Lord joab, and the servants of my Lord abide in the open fields: shall I then go into mine house, to eat and drink, and to lie with my wife? by thy life, and by the life of thy soul I will not do this thing. Is this good and holy man Vriah would not go home to his house, and make much of himself, when the King bade him, & when there were so many reasons for it, because his Lord and captain joab, under whom he served, and many other of the people his fellow soldiers were in the field before their enemies, and so in danger of their lives, but thought it meet in godly wisdom, though he was absent from them, to bear part of the burden with them. 
So should we fall from our pleasures in ●his great solow & loss ●f others.  Then we, if we have the like compassion to our brethren that he had, should think, that we ought to abridge ourselves somewhat at the least of our honest lawful delights, and to cut off not only all superfluity and excess, but somewhat of our ordinary diet, and to sorrow with those our brethren, who though they are not in the open fields and in the face and fear of their enemies, yet are in no less danger & fear of their lives by reason of this great plague; 
Psal. 91.5.  which as an arrow flieth by day, and walketh in the darkness, and destroyeth at noon day, so that neither day nor night they are in safety, or without fear, and is as deadly as the sword, for it causeth a thousand to fall on the one side, and ten thousand on the other: and so they have many fearful days, and take little rest in the night, neither can they eat their meat quietly, or with any comfort. So that unless we will be addicted, and live wholly to ourselves, and care for none other, this great wrath upon our brethren so long and so heavy, should drive us to weep with them, to fast and pray for them: and seeing they are so greatly humbled in themselves, we should some ways cast down ourselves with them. Therefore let us set their lamentable estate 
To that end we should seriously think of their lamentable estate.  before our eyes, and let it be a looking glass unto us; let us in the fear of God think of it seriously and in good earnest, as if it were our own case, that we may be thoroughly moved with it: and let us not have such stony hearts, so void of all bowels of compassion, that we should hear weekly of the death of our brethren, and what great lamentation is made every where, some for the loss of their husbands and wives, some for the death of their parents and children, others for the departure of their sisters and brethren, friends, neighbours, kinsfolk and acquaintance, and we should have no sorrow for it at all: this were the very next way to provoke God against ourselves, and wilfully to pull the same misery upon our own heads. David was so full of pity, that he fasted, & besought the Lord not only when the hand of God was upon some of his own household, 
2. Sam. 12.15.  as when the Lord had stricken the child that was begotten in adultery, & so it lay sick: but also when it was upon others, even upon his enemies, 
Psal. 35.13.  as he professeth himself; They rewarded me evil for good, to have spoiled my soul, yet I when they were sick, I was clothed with a sack, I humbled myself with fasting, & my prayer was turned upon my bosom, that is, I prayed for them continually: I behaved myself, as to my friends, or as to my brother; I humbled myself, mourning as one that bewaileth his mother. If he did thus for his enemies, how much more should we do it for them, who have given us no other cause to judge of them, but as of our friends? if he did it for some one, or a few private persons, then how much more should we do it, when the affliction is so common? and not only to many persons, but to many places, even the chief cities and towns of this realm.  
When as Haman sought the destruction of Mordecai principally, because he would not satisfy his proud humour in giving him that reverence, which he required, and then for his sake the destruction of all the jews: 
Hest. 3.5.  for his malice was so great, and he was so full of wrath and indignation against him, that he thought it too little, to lay hands only one Mordecay and because they had showed him the people of Mordecay, Haman sought to destroy all the jews, that were throughout the whole kingdom of Ah●s●uerosh, even t●●●eople of Mordec●y▪ and had prevailed thus far with the king, that he had obtained a commission to that end sealed with the king's ring, even to root out, to kill and destroy all the jews both young and old, children, & women in one day: and Queen Hester, 
Hester being without danger, fasted for the mi●ery of others.  who was a jew herself, had intelligence of this, from Mordecay: she might have thought that all this did not appertain unto her; she being the Queen, and so dear unto the king, none durst be so bold, as to touch her; if all the rest of the jews were slain, yet she should escape: for all this she is in great compassion affected with the sorrow and misery of the rest of the people, and so she putteth off her princely attire, entereth into her secret chamber, 
H●st. 4.16,  & there with her maids humbleth herself before God for them in fasting and prayer three days, and three nights together. If then it were possible for us in this so common and dangerous contagion and mortality of many of our brethren in so many places of this land dispersed, to have as good hope and likelihood of our own security and freedom from it, as this good Queen might have had from that destruction, that was intended generally against all the jews; yet we should be so touched with the estate of others, that are like to perish, 
So s●ould w● that a●e wh●●, for them that are visited with the plagu●.  that we should seek to succour them, at the least by our prayers and supplications unto God for them, with fasting and humbling of ourselves to that end, as she did. But especially, we should be far from that profane security, and carnal voluptuousness, which is noted to have been in the King and Haman, 
●est. 3.15.  that they two sat drinking, and making of good cheer, when the whole City of Shushan was in great perplexity: so we should give ourselves to eating and drinking, and all kind of mirth and jollity, like Epicures and belligods, as it is to be feared that too many do, when in many Cities and Towns, other are in great distress and perplexity of mind. Yea, we are to fear that few of the better sort, have laid this great visitation so near their heart as they should, which is one cause, that it continueth so long, and in that great measure, that it doth. Let us then put upon us the person of our brethren, and labour to have the feeling of their estate, 
A conclusion showing what cause we have to fast for our brethren.  as though it were our own: and then we shall know and confess, that if there had been no order taken for these fastings publicly, we in love should have submitted ourselves unto them privately: but now seeing we are commanded by the public authority of our Superiors, and that also upon so good ground, as we have heard, that we are bound unto it so much the more. And the rather that we might do it, we may know thus much, that they observe this fast in Scotland for us, because now we are not only under one Religion, but under the same government, and therefore we must account the estate of the one common to the other, as they by this practice for their part, show that they do: if they that are so far off, are moved with it so greatly; then we that are so near, must needs be too senseless, and void of compassion, if we should not by fasting and prayer seek, that so great a wrath of God, so long continued, might in Gods most blessed time be removed and taken clean away: that so it might please him of his infinite mercy to work that true repentance in all, whereby he might be moved to heal all those places, that have a long time been diseased, that there might be that intercourse of dealing between man and man in all places without danger or fear, that hath been; and that it might not only be removed, but with the favour of God, and with the amendment of all our sinful lives, that so it might be a blessing in deed, and not a curse, and that we may so profit by it for the time to come, that we take that warning, which our Saviour Christ gave unto the diseased man whom he had healed: 
joh. 5.14.  Behold thou art made whole; sin no more, lest a worse thing come unto thee. Which grace, God grant unto us, and to all the people of this land, for jesus Christ's sake: to whom with the Father, and the holy Ghost, three persons, and one true immortal, invisible, and only wise God be ascribed from us, and from all his creatures all honour, glory, and praise power and thanksgiving, from this time forth and for ever hereafter, world without end. Amen.    

A direction for Prayer: Fit and convenient for all those, that being ignorant or unacquainted with private prayer, are desirous to pray by themselves.  
FIrst let your ordinary prayers be sudden: but take some time beforehand by meditation to prepare yourself unto prayer, and let this be the beginning of your prayer, that God would prepare your heart unto prayer. Eccl. 4.17. Math. 6.6. Psal. 108.1.  
Then make an humble confession of your sins unto God; and that both generally that you have been conceived and borne in, and continually lived in; breaking his holy law daily, in thought, word, and deed: and of some more particularly, wherein you have most offended him in any part of your life: Psa. 40.12. & 51.4.5. & 32.5. Dan. 9.5.6. Acknowledge unto God from the bottom of your heart, that for these sins of yours, is most due unto you his heavy wrath and indignation, and all those punishments and plagues, which in his Law he hath threatened to bring upon sinners, both in this life & the life to come: and more specially judge yourself most worthy of those particular judgements, that any ways you are in danger of, or that you are presently in Ezr. 9.6.15. Dan. 9.7. etc. Luk. 23.41. Psal. 130.3.  
Pray that in the conscience of this fearful estate of yours, you may be humbled before God in that manner and measure, that so great a sinner should be: and that in all humility you might cast down yourself in your own conceit before God, and his holy Angels, and all men, in respect of the desert of your sins so much as you should do, and no more. 1. Cor. 11.31. Math. 11.28. Luk. 15.59.  
To this end desire God to give you a broken and a contrite spirit, that your heart being soft and tender, his word, both the Law and the curses thereof, and the Gospel with the promises of the same, together with all his works of justice and mercy, upon yourself and upon others might work on your conscience, as they ought to do. Luk. 18.13. Psa. 51.17. Esa. 66.2.  
Thus groaning under the heavy burden of them, desire God earnestly for Christ's sake to ease you of them, and to bestow upon you the free pardon and forgiveness of them: receiving the sacrifice of Christ's death as your full ransom: and entreat him most earnestly for those sins, that most trouble you. Psal. 25.7.18. & 51.1.2.7. etc. Dan. 9.17. etc.  
Beseech him to release you of all those fearful judgements of his, which you have most righteously deserved, both in this world and in the world to come: and especially those which you most fear: & that he would ease you of all those public & private calamities, that any ways for your sins you are presently in. Psal. 79.8.9. jona. 3.8. & 1. King. 8.33.36. etc.  
Pray for the increase of your faith, that you may more and more believe the forgiveness of your sins, by the ministery of the Gospel, & the use of his Sacraments: and that you may have special faith both in those promises, and for the forgiveness of those sins that you desire most of all to be confirmed in. Psal. 51.1.7.11.15. & 25.7. Mar. 9.24. And then pray for these fruits of faith, namely, that you may have peace of conscience, and quietness of mind, knowing that you are discharged before god's judgement seat: and that you may in the feeling of his love rejoice with an unspeakable joy, both above all worldly joys, and in the midst of all worldly sorrows: and thirdly, that you may have good hope for the time to come, even in this world most of all of your salvation; and that that may suffice you. Rom. 5.1. Psa. 51.8.12. Rom. 15.13. Heb. 6.9.  
Ask the daily increase of unfeigned repentance for all your sins past, and present corruptions generally: and more specially for all those, whereof there is most cause: and not only that you may be hearty sorry for them, but that you may also hate and loathe them, & strive most earnestly against them. Rom. 7.24. Psal. 51.10. & 2. Cor. 12.8.  
That you might hereafter prevail against sin, and walk in the commandments of God, ask the increase of the graces of his holy spirit: and these not only generally, but some more specially by name, whereof you stand in most need. Psal. 119.33.34. etc. Psal. 51.12.  
And that you might obtain these, pray that you may make conscience to use daily all the means of your salvation, publicly and privately, as all the exercises of the word and prayer, together with the keeping of a good conscience, and that God would daily bless them to you for these ends. 1. Thes. 5.19.20. & 1. Tim. 1.19.  
Obtaining these graces, pray God to bless you in your particular calling: and namely, that therein you may be painful, and also profitable: and for all things that might further you this way. Psal. 127.1. prover. 31.13. etc. 2. Tbes. 3.10. etc. Gen. 24.12.  
Ask life, and health, and all outward things, as they may most further you in the abovenamed: namely as they may make you more fit to serve God and to do good unto others: name some things, as not only health, wealth, friends, etc. but others, that you at that time stand in most need of. Pro. 30.8.9. Gen. 28.20.21. jam. 5.17.18.  
Therefore pray God to give you them with his favour: and with his blessing: and with the right use of them: and with a contented mind: & with faith in God's providence, that you may depend upon him. Gen. 28, 20. Deut. 28.2.3. etc. Phil. 4.11.12. Math. 6.25. etc.  
Pray God that you may always be prepared for the cross, whatsoever it shall please him to lay upon you: namely, that you may have strength to bear it, patience and comfort in the midst of it; & grace to profit by it: especially that you may be ready every hour for death. Math. 16.24. Rom. 8.26.28 Phil. 1. 23. & 2. Cor 5.9. etc.  
Then pray for the whole Church of God; and therein for some parts especially, as those which are under the cross, and wherein you do live; and herein for some by name, as the time will permit, and as you have cause; as for your Governors, high, and low; ecclesiastical and civil: for your parents, children, friends, and such as have desired your prayers. Psa. 122.6.7. jer. 29 7. Eph. 6.18.19. & 1. Sam. 1.17.  
Last of all give thanks unto God in this manner: first for all his benefits upon soul and body for this life, and the life to come. Psal. 103.2. & 145.1.2. Secondly for all sins, which are forgiven you; which you have been kept from: and which you have been recovered out of. Psalm. 103.3. & 51.15. & 16.7. Thirdly for all evil & punishments, which you have escaped above others: or which you have been delivered out of: or which have come upon you as fatherly chastisements, and in them you have been comforted. Exod. 15.1.2. Psal. 107.8.15.25. & 119.67.71.  
And in all these give thanks for yourself, and for all yours, and for the whole Church of God. 1. Timoth. 2.1.  
The continual use of prayer is all in all: for custom as in all other things, so in prayer, maketh perfect: therefore the more you use prayer, the more will God give you the spirit of prayer.  
Pray always, with all manner prayer and supplication in the spirit, and watch thereunto with all perseverance and supplication, for all Saints, and for me. Eph. 6.18.   

An order privately to read over with great facility the old Testament once every year, and the new twice.  
CHAPTERS of the Old Testam. 777  CHAPTERS of the New Test. 260. Morning Days of the week Evening. 2 1 2 2 2 2 2 3 2 2 4 2 2 5 1 2 6 1 3 7 0 The Old Testament thus read over once in a year. and there will be two days to spare.  The New Testament thus is read over twice in a year, and there will be one day to spare.  
The PSALMS 150. These may be read over by themselves, either once in a month or once in a quarter at the least: which is four times in the year.  1. TIM. 4.13. 
Give attendance unto reading.   

He that is desirous to learn and remember the Word of God, that he might live according to it, let him consider of that which is written, Psalm 119. Part 2.  
THE TEXT.  THE PARAPHRASIS. Wherewith shall a young man cleanse his ways? in taking heed thereto according to thy Word. 1 FIrst of all be persuaded, that the Word of God is only that rule, whereby the whole life of every man, & that in every thing must be ordered: even the the life of a young man, who thinketh, that he hath most reason for himself, why he should be exused, as commonly he is most disordered. With my whole heart I sought thee: let me not wander from thy commandment. 2 Then upon this persuasion give yourself unfeignedly to the reading & hearing of God's Word, as to the means whereby he hath appointed to teach you: and pray to God in the diligent use of those means for his holy spirit, that thereby you might come to the true understanding of his Word. I have hid thy promise in mine heart, that I might not sin against thee. 3 That which you have thus learned, let it not swim aloft in your brain, but be deeply settled and hid in your heart as a treasure, framing all your affections unto it: that so you may have it in a readiness whensoever you should use it: otherwise though you know never so much, it will not keep you from sinning against God. Blessed art thou O Lord, teach me thy statutes. 4 You thus profiting, give thanks to God for that which you learn, because be it never so little, it is more than many in the world do know: yet content not yourself with it, as though you had sufficient, but pray unto him to be further enlightened, because it is less   than many others do, and you yourself should know. With my lips have I declared all the judgements of thy mouth. 5 But above all, be careful to talk of that unto others, which you do daily learn yourself: and out of the abundance of your heart let your mouth speak. For by teaching others, you shall learn yourself. I have had as great delight in the way of thy testimonies, as in all riches. 6 That you might do all these things, labour to have joy in the Word, and in all the exercises of it, more than in any worldly thing, and be occupied about those things with greatest delight: for in whatsoever we take greatest delight, that will stick fastest by us. I will meditate in thy precepts, and consider thy ways. 7 Last of all, meditate & consider of that with yourself which you have learned, and muse upon it alone, not contenting yourself with the general rules, but labouring in your conscience to make the use of them profitable to yourself, in the particular practice thereof. I will delight in thy statutes, and I will not forget thy Word. 8 Thus doing all these things carefully, you shall be sure never to forget that which you learn: for though you do not always remember every thing, yet God by his spirit will call so much into your remembrance as is needful for you to know, and then especially when you have most need of it; as in the hour of death, and in the day of temptation: but as you fail in all, or in any one of these, so may you fear to fail in the truth of this promise.  
A good help for an ill memory.