THE Bishop of BATH and Wells' FAST-SERMON Before the QUEEN At WHITEHALL, On the 23d of May, 1694.   
Zechariah VII. 5. 
Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even unto me?  
THese Words are an answer to the question in the 3d. Verse, Should I weep in the fifth month, separating myself, as I have done these so many years? To this the Prophet is commanded to reply in the Words of my Text; When ye fasted, etc.  
I shall premise something concerning the Fasts which obtained among the Jews, for the better understanding the Words of my Text.  
Among the Jews there was but one Fast in a year Commanded in the Law of Moses; And that was the Day of Expiation, 
Levit. 16.29. ch. 23.29, 30. Numb. 29.7.  on the tenth Day of the seventh Month: Then they were obliged to afflict their Souls, and to do no work, under the severest penalty. So that it was at once to be observed as a Sabbath, and a Fast; a day of Abstinence, and of Rest. And hence 'tis called not only a Fast, 
Levit. 16.31. & ch. 23.32. v. Thorndike of Religious Assembl. p. 10.  but a Sabbath of Rest. A very solemn time, and which the Jews observed as such. But  their outward Expressions of Devotion were, they were Hypocrites in the mean time. And their Hypocrisy is laid open by Isaiah, chap. 58. That Chapter I understand of this Fast, even those words, v. 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my Holy day, and call the Sabbath a delight, the Holy of the Lord, etc. By Sabbath here, we have no cause to understand the Jews weekly Sabbath; 
Selden de jure Naturali, l. III. c. 15.  for the Prophet in the foregoing Words speaks of their Fasting; and the Day of Expiation was then the only stated Fast, and is called from its first Institution a Sabbath, as hath been observed before: 
Kimchi & Abravenel in Isa. 58.13.  Kimchi confesseth also that the Rabbins understood this place of the Day of Expiation; and Abravenel citys the Vajikra Rabbah, expressly interpreting the Holy of the Lord of the same day.  
St. Luke is observed to call this Day of Expiation the Fast: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 27.9.  When sailing was now dangerous, because the Fast was already past: That is, it was after the tenth of the seventh Month, a time of year when there was more danger of Sailing than in the earlier time of the year.  
Besides this great Fast, there were others in use among the Jews in Aftertimes; There were who fasted two days in a Week; 
Luk. 18.  There were private and voluntary Fasts which pious Persons took upon themselves; Occasional ones appointed upon particular Emergencies. Besides these, they had their four times a year; of which there is mention in this Prophet. The Fast of the fourth, 
Zech. 8.19.  fifth, seventh and tenth Month.  
That of the fourth Month was upon occasion that in that Month Jerusalem was broken up by the Chaldees. 
Jer. 39.2. Jer. 52.6, 7.  This Kimchi calls the beginning of the Destruction of the Holy City. 
Kimchi in Ezek. c. 1. v. 1.  This was the true ground of this Fast, 
Abravenel in 2 Reg. c. 25.   the Jews add concerning the breaking of the Tables of Stone, ceasing of the daily Sacrifice, and burning the Law, setting up an Idol in the Temple, etc.  
That of the fifth Month was in memory of the burning of the Temple by the Men of Babylon, 
Jer. 52.12, 13.  which happened in that Month. 
Maimon. H. Taan. c. 5.  The Jews do indeed mention some other sad things which happened to them in this Month: That then it was decreed that their Forefathers in the Wilderness should not enter into Canaan: That the Temple was destroyed the second time, that the City of Bitter was taken, etc.  
That of the seventh Month was in memory of the Slaughter of Gedaliah, 
Jer. 41.1, 2.  which happened in this Month.  
That of the tenth Month was in memory of that Siege that was so fatal to them, whereof we have mention, (2 King. 25.1. Jer. 52.4. chap. 39.1.) In this Month also came the sad news to Ezekiel, that the City was smitten, Ezek. 33.21.  
By all this it appears, if we follow the Scripture-grounds of these Fasts; That they were kept in memory of the Jews. Sufferings from the Babylonians, and upon occasion of the Evils which happened to them about the time of that Captivity. They who were Captives in Babylon, are now returned to their City, and Building of their Temple: Their Captivity is expired; and now the question is, Whether or not they shall need to Fast any longer? Should I weep in the fifth month, separating myself, as I have done so many years? The question will admit of some dispute.  
On the one side it might be said: Why should we Fast, when the reason of our Fasting is ceased? We Fasted for the Burning of our City and Temple; we are now returned to that desolate place, and 'tis in great measure raised from its Ruins: 'Tis now a time to rejoice, and not to mourn. 'Twas fit by the Rivers of Babylon to sit down and weep when we remembered Zion. Well did it become us there to hang our Harps upon the Willows; That strange Land was no place to sing the Lord's Song. He that then called for Mourning, now calls for Joy: He hath turned back the Captivity of Zion, and now our Mouth is filled with laughter, and our Tongue with singing: The Lord hath done great things for us, whereof we are glad.  
On the other hand they might plead for their Fasting thus: We ought not so soon to forget the Evils we have suffered, much less the Sins which brought them upon us. We are returned, but we are but newly returned. Our Temple is not finished; or were it finished, it holds no proportion to that which was destroyed: We are amidst our Enemies, and not purged from our Sins. This Temple is like to want many things which the former had; and we come short of what we should be. We have still much to do. Fasting is a great instrument of Piety; and the House of Mourning will be more instructive, and more safe, than that of Feasting.  
The question is, Whether or not they shall need Fast any longer? They consult the Priests and the Prophets, who might be presumed most likely to inform them. The Prophet is instructed to give them an answer; and such an one it is, as is very instructive to us; and he gins to do it in the Words of my Text, saying, When ye fasted, etc.  
q. d. When ye Fasted and Mourned, was it to my advantage, or for my sake, that ye did it? Ye Fasted indeed for Seventy years together; but as you took it upon yourselves at first, so it was not upon its own account any pleasure to me: For I am not pleased with bare Abstinence, any more than with Eating: Your Obedience is acceptable, not your mere Fasting: This will turn your Fasts into Feasts. Thus saith the Lord of Hosts, 
Zechar. 8.19.  The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness. But the way of turning these Fasts into Feasts, may be learned from what follows: Therefore love the Truth and Peace.  
I shall, for my more orderly proceeding, show,  
First, That mere Abstinence, or Fasting, is not pleasing to God.  
Secondly, I shall show the right use of Fasting.  
Thirdly, I shall give some Rules for the better discharge of this Duty.  
Fourthly, I shall apply it to our present case.  
I. That mere Abstinence or Fasting is not pleasing to God. The Jews had Fasted without Fruit. God is not obliged by Fasting alone. Many have Fasted to Evil purposes, others to none. We have in this Kingdom kept many public Fasts: Many times it had been as well, and sometimes perhaps it had been better that we had eat and drank. Fasting is but an Instrument, and may be used well or ill. It does not of itself commend us to God; It sometimes renders us more detestable. Many have Fasted to themselves, and not unto God. Jezebel proclaimed a Fast, when she designed her Neighbour's Vineyard; and some have Fasted that they might be seen of Men. A Man may Fast out of Covetousness; or Fast for one Meal, that he may make the more room for the next. A Man may Fast out of Superstition, and lay a stress upon that, upon which God hath laid none. Wherefore have we fasted, 
Isa. 58.3.  (say they) and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? God regarded not their Fasting, that was not sufficient to commend them to Him: He does not envy us the use of his Creatures; not grudge us our Meat and Drink. We are vain if we think bare Fasting will procure his favour. Did you at all fast unto me? and when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves? (v. 6.) Though we separate ourselves from other Pleasures, as the Jews did in their Fasts, (v. 3.) who were wont at such times to abstain from Bathing and Music, and other Pleasures: Though we should not only abstain, but chastise our Bodies; yet may all this be in vain, and to no purpose, and unacceptable to God. This appears from my Text, and from Isa. 58.  
For we may abstain from Meat, and not from Sin: Drink no Wine, and be drunk with Passion, Pride, or Revenge: Forbear a Meal, and glut ourselves with Malice, Lust and Envy: Fast one Meal, and be intemperate the next: Pinch our Bodies, and over-charge our Souls: 'Twas our Saviour's advice; Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, 
Luk. 21.34.  and cares of this life. Cares of this life will over-charge us as well as Meats and Drinks.  
This is not said to discourage you from Fasting;  it be alone, 'tis good in conjunction: 'Tis not Godliness, but 'tis a good Instrument and Companion of it. 'Tis often convenient, and sometimes necessary. It serves the Purposes of Religion when 'tis used with care and prudence. I doubt not but 'tis a Duty, and very advantageous also. Nor is it hard to prove it so to be. It hath the approbation of God, and suffrages of Holy Men, and recommendation of the Holy Writ. 'Twas practised by Ancient Christians, joined with Prayer and Alms, of the earliest use in the Christian Church, and of use among the devout before Christianity. It hath a Reward annexed to it, and its Rules assigned, and its particular Energy (when joined with devout Prayer) allowed. 'Twas the Pharisees Boasting, not Fasting, that was reproved. 'Tis sometimes as needful as Physic; and when well used, 'tis then always more safe. But than it must be taken as Physick with good advice and regiment. If it do any hurt, 'tis where 'tis not well managed.  
II. I shall show the right use of Fasting: To what purpose 'tis to be used, and what the great Intentions of it are: The want of heeding this hath been very pernicious to Mankind: Hence it is that we have lost our labour, in not having Fasted unto God. Did ye fast at all unto me, & c?  
1. It is very useful when it is used as an act of Revenge upon ourselves for our Sins past: Then 'tis an act of Repentance, and a testimony of the hatred we bear to our Sins. This is reckoned among the Effects of a godly Sorrow: For behold, 
2 Cor. 7.11.  this selfsame thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge. He that is a true Penitent, is a sorrowful Man; and as a testimony of that, he denies himself of what was otherwise lawful, because he had indulged himself in what was forbidden. It well becomes us to chastise ourselves by Abstinence for our past intemperance; For our Pride and Lust by Severities and Humiliations.  
2. 'Tis useful when 'tis used as an instrument of Mortification of our irregular Desires and Appetites, when 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. destructive of our Sin. It hath a great tendency that way, as it withdraws succours from our sensual desires. Our Body is an unruly beast; if pampered, and too highly fed, it will endanger its rider. Plenty hurts us, and our Souls starve under fullness of bread. 
Jer. 5.7.  Thy children have forsaken me, and sworn by them that are no Gods: When I had fed them to the full, they then committed Adultery, and assembled themselves by troops in the harlot's houses. Jesurun waxed fat, and kicked: 
Deut. 32.15, 16.  thou art waxed fat, thou art grown thick, thou art covered with fatness: Then he forsook God which made him, and lightly esteemed the Rock of his salvation: They provoked him to jealousy with strange Gods. There are not many Men that can digest Plenty and Fullness. This is frequently the Parent of Lust and Sensuality. And hence we easily lapse into a brutish and sensual life. Here Fasting is a good instrument of Religion, as it withdraws the fuel of our Lusts, and the nourishment of our Vices. As in a Fever, or great Plethora, a thin Diet is advisable, so a constant Temperance and frequent Fasting are in the case before us. 
Hieron. ad nepot. de vita Cleric.  Pinguis venter non gignit mentem tenuem. Fullness is generally a wrong to our better part. 
Ego Aselle faciam ut non calcitres.  S. Hierom tells of Hilarion, that when he found his Body incline him to folly, he struck upon his Breast, 
Hieron. in vie. Hilarion.  and cried, That he would take care that the Ass should kick no longer; and to that purpose betook himself to frequent Fast and hard Labours. I keep under my body, 
1 Cor. 9.27.  and bring it unto subjection, says St. Paul. We are in great danger from Fullness, a spare and thin Diet is generally the safer side; and Fasting is sometimes needful. Fullness is the Parent of our Vices. 
Exod. 32.6.  The people sat down to eat and drink, and risen up to play. Our first Parents rendered themselves and us miserable by eating. 
Tertull. de jejun.  Salutem gula vendidit. Sin and Death came this way into the World. St. Basil observes, that whereas Moses Fasted at the giving of the Law, and so Fasting ushered it in; yet the Tables that were written by the Finger of God, and received by Fasting, were broken by Drunkenness. They sat down to eat and drink, and risen up to play.  
I shall not need to tell you the mischiefs of feasting and pampering our Bodies: It greatly endangers our Souls. When the Children of Job feasted from house to house, the good Man (knowing how prone Men were in that case to exceed) sent and sanctified them, 
Job 1.5.  and risen up early in the morning, and offered burnt-offerings according to the number of them all: For Job said, It may be that my sons have sinned, and cursed God in their hearts. 'Tis often so, that great Feasting is attended with follies and mischiefs; nor were it hard to produce many Examples to this purpose: Solomon prefers the House of Mourning before that of Feasting. 
Eccl. 7.2, 3, 4.   
3. Fasting is a good help to Prayer. Prayer and Fasting have a mighty force. The most obstinate Evil Spirit, that gives way to no other methods, is yet cast out by Prayer and Fasting. The one of these takes us off from the Creature, the other brings us nearer unto God. We pray but faintly when we are fed to the full. We seldom serve God well upon plentiful Entertainments. Our Minds are most at liberty, when our Bodies are empty. No wonder they are joined together in Holy Scripture. Fasting helps to wing our Devotions; We are then fittest to worship God with Devotion when we are Fasting. Aaron and his Sons were forbidden Wine and strong drink when they went into the Tabernacle. 
Levit. 10.9.  The public Service of the Morning, under the Temple, was wont to be performed Fasting. They were not wont to drink till that was over: That did not begin till the third hour of the day. St. Peter argued strongly enough to those who knew this practice. 
Act. 11.15.  These are not drunken, as ye suppose, seeing it is but the third hour of the day.  
Thus have I given a short, but a true account of the usefulness of Fasting: These are the true Uses of Fasting, both public and private: If it minister to none of these Ends, 'twill be to no purpose, and we might as well have eaten and drank. If it advance us not in Piety and real Goodness; if it serve not to chastise a Sin committed, nor to prevent one for the future; if it do not help us in our Prayers, and bring us nearer to God, and wean us from the Creature, it can serve no wise purpose. We have need enough to Fast, if we duly consider what we are, and what we have been. God hath called us to Mourning very often, and very loudly. He hath visited us with the Sword, and Fire, and Pestilence. 
Amos 4.10.  I have overthrown some of you, as God overthrew Sodom and Gomorrha, and ye were as a firebrand plucked out of the burning.— I wish I could not with the Prophet go farther, and add what follows; Yet have ye not returned unto me, saith the Lord. 'Tis true, we have kept some Fasting-days (and we now begin to be weary of that too,) but what else have we done?  
Are we any better than we were before? Do we love God more fervently, and more hearty love one another? Our City hath been burnt indeed, but not our Vices. They are entire, and not consumed. We have fasted, but have we amended also? Are our Sins weakened, and our Devotions inflamed? Is God better served among us? Is there more Humility, Charity and Brotherly-kindness to be found amongst us? Should ye not hear the words which the Lord hath cried by the former Prophets, when Jerusalem was inhabited and in prosperity, etc. says this Prophet, v. 7. What that was which the former Prophets required, you may learn from v. 9 Execute true judgement, and show mercy and compassions every man to his brother: And oppress not the widow and the fatherless, the stranger nor the poor, and let none of you imagine evil against his brother in your heart. We have Fasted often, but where is our Repentance? 
Maimon. H. Taan.  We have often confessed our Sins, but who hath forsaken them? It was the Custom among the Jews, upon the day of their public Fasting, to procure an ancient and wise Man to recite the words of Humiliation: Among other things, he was wont to depreciate mere Abstinence, or the outward show of Humiliation. He told them that it was said of the Ninevites, not that God saw their Sackcloth and Fasting, but that He saw their Work. So it is God is pleased with our Repentance, not our bare Abstinence. Fasting is, Adjumentum non perfectio pietatis: 'Tis a good help to Godliness, not Godliness itself.  
III. I shall proceed to give some Rules for the better discharge of this Duty.  
1. Let us take care that we do it with great humility of mind, and that we do by no means give way to a proud thought. Do not vaunt thyself, 
Luk. 17.  or contemn and despise thy Brother, as the Proud Pharisee did. Thou hast need of Fasting, or no need. If no need, why dost thou boast of doing that which God requires not, and which serves no wise purpose? If thou needest it, that Consideration ought to humble thee: No Man is proud of taking Physic, and Fasting amounts to no more. 'Tis Medicinal, and designed to cure us of some Disease. We are commonly troubled that we need a Medicine, no Man is proud that he makes use of one. Sanctify a Fast, 
Joel 11.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  call a solemn Assembly. Such an Assembly is designed for a public Cure, and speaks an Epidemical disease. Here's no colour for Pride and Ostentation. We may as well be proud of Plasters upon our Sores, as of Fasting. And yet this Vanity we are liable to. Our Lord gives us Caution: 
Matt. 6.17, 18.  When thou fastest, anoint thy head, and wash thy face, that thou appear not unto men to fast. Bare Abstinence commends us not to God; and therefore we have no cause on that account to boast. 'Twill be no comfort to us to undergo the labour, and lose the reward of Fasting. Let us not, when we Fast, despise him that Eats. Let us not value ourselves by it. Our Pride will do us more harm, than our Abstinence will do us good. Our great End of Fasting is to kill our Lusts; and if we let our Pride grow, we lose our great End.  
2. Let it be with Charity, and Expressions of kindness to our Brother. There's a Saying among the Jews, that the best of a Fast is Alms. 
Isa. 58.6, 7.  In this we are sure we do well. And it becomes us, when we implore God's Mercy, to show Mercy to one another. Is not this the Fast that I have chosen? To lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? It is good advice, that what we deny ourselves, 
Quod ventri subtrahitur pauperi detur.  we should give to the poor. What we spare, let us bestow upon him that needs. Let us abstain, that we may save something to give. The Meal that we spare, let us give to the Poor. When we Fast, let us lay by something to feed others with. We read, that when Tarentum was besieged by the Romans, that the Neighbours of Rhegium Fasted every tenth day, and sent to the besieged what they should otherwise have eaten themselves. A rare Example in the Heathens, and that which serves for a just reproach to many titular Christians. Let us deny ourselves, that we may help others. Our Temperance would afford a great provision for the hungry, and our Fasting much more. Fasting will not avail without Charity. Fasting, without Alms, is like a Lamp without Oil. When we afflict ourselves, let us be sure to be merciful to our Brother.  
3. Let it be attended with fervent Prayers to God. 'Twill not serve our turn that we abstain from the Creature, unless we turn to our Creator. These must be joined; for that is one great End of Fasting, to dispose us for our Prayers. 
Matt. 6. Luk. 11.37. Matt. 17.21.  Our Saviour puts them close together in his Sermon on the Mount; They are joined together in the Character of the devout Widow, and in conjunction are of mighty force.  
4. Our Fasting must be attended with a constant Sobriety and Temperance. He that Fasts one day, and is intemperate the next; He whose Fast is a Prologue or Epilogue to an Excess, Fasts to no good purpose at all. A constant Temperance is indispensably necessary; here all Men are obliged, and at all times. This cannot be said of Fasting. Besides, we should learn Temperance at least by Fasting. Learn to deny our Appetites, when they exceed the bounds of Reason and Religion. 'Tis a good use of Fasting to inure ourselves by it to a strict Temperance. 'Tis a foolish and brutish thing to make way for a Fast by a luxurious Carnival, and to close it with an excessive Feast.  
5. Our Fasting must ever be accompanied with an holy Life. God is no more pleased with the Fasting, than with the Prayers of a wicked Man. We must not only abstain from Meat and Drink, but from Pride and Peevishness, Wrath and Bitterness, Covetousness and Oppression; a conceit of Ourselves, and a contempt of our Brother.  
6. We must take care that we do not exceed in Fasting, to the destruction of our Health. There's no great danger that many will do this: Yet some there are, and many there have been, to whom this advice is seasonable. We read of many among the Ancients that went very far; That fasted to Paleness and Feebleness, abstained from all Flesh, and all Wine; That fasted to great lengths, and under great weakness of Body; 
Sulpit. Sever. Dialog.  Of some that lived upon the Roots of Trees, and of one whom the Sun never saw eating. I fear we are run into the other extreme, and instead of over-fasting ourselves, we indulge ourselves too much. But those who are prone to too great an Abstinence, should remember that God will have Mercy, and not Sacrifice. The Yoke of Christ is easy, and his Burden light. 
Plutarch de Sanit. Tuend.  There's a Fable in Plutarch of an Ox and a Camel, that were the Fellow-servants to one Master. The Ox bore the burden alone, the Camel would bear no part of it: But the Ox told him the time was coming that (when he was dead) he must bear him and all the burden too. 'Tis so with the Body and the Mind; if the Body be over-laid, the Mind is forced to sink and suffer with it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We must have a care we render not ourselves unfit for the Service of God; and that we shall be in great measure, when our Bodies are indisposed.  
7. I only add, That if we Fast for Mortification of a Lust and ill Habit, we must repeat it frequently, till we have gained the Conquest. 'Tis not once taking Physic will remove a Chronical distemper and ill habit of body; we must enter into a course and method. 
Maimon. Taan. c. 4. s. 18.  The like may be said of Fasting, under some great Judgement of Famine, Sword or Pestilence: It will become us to continue it as long as the Judgement remains.  
Thus I have given you some Rules of Fasting: God grant that we may observe them, and then we shall find our Fasting good Physic; which,  takes, must observe Rules.  
iv I proceed now to make some Application and Inference. And,  
1. We may hence learn why, after all our Fasting in this Kingdom, we are no better. We are ready to say, Wherefore have we fasted, 
Isa. 58.3.  and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? I may well reply in the words of my Text; Did ye at all fast unto me, even unto me? We have abstained from Meat, and been swollen with Pride. We have eaten no Flesh for some Seasons, but in the mean have devoured one another. We have called for Mercy from God, but have not showed it to our Brother. Our Fasting and Prayers have not availed, because we have retained our Vices. We ought to consider, that Fasting and Prayer, and hearing Sermons, etc. are but the Means, not the End of Religion. The End of it is to make us good and happy, like God here, and blessed with him hereafter. We have rested in the Means, and not attained the End. We have measured our Proficiency by our much use of the Means, not considering that it is the Attainment of the End that concerns us most. The main question is not, how often we Fast, or how many Sermons we have heard; but whether we be humble and modest, patiented in affliction, content with our condition, resigned to God's Will, inflamed with Love to him and to our Brother. Do we live a life of Faith, and are our Hearts in Heaven? We Fast, so did the Jews Seventy years, and so did the Pharisees twice a Week. We pray, and so did the Jewish Hypocrites also; But are we humble and merciful, harmless and holy? Are we weaned from the World, and devoted to God and to Religion? Where shall we find any of this Reformation? Who can discern that we are either more pious toward God, or merciful to our Brother, more temperate and sober, chaste and modest?  
2. We may learn from the great Ends of Fasting what need we have of it. We have cause to mourn and afflict ourselves if ever any people had, whether we reflect upon our past Sins, or our present Profaneness, and the manifest decay of Piety and Godliness among us. We are risen up in our Father's room a generation of Evil-doers. Aetes' parentum pejor avis tulit nos nequiores. Our Profaneness and Wickedness hath been common and daring, Religion been derided and mocked at, the Holy Scriptures become the subject of Droll, and the contempt of them that set up for Wits. We have bid defiance to what is Sacred and Holy. We had need mourn for the Abominations that have been committed among us.  
3. Let us then humble ourselves before God; and put away every Evil thing; Reform our Lives and our Tempers, and not flatter ourselves; Nothing less than this will secure the Blessings which we have, or prevent the return of those Evils which we have felt, and had just cause to fear. And the more effectually to persuade you to this, let me desire you to consider,  
1. The crying and heinous Sins of the Nation. They cry for Vengeance, which we cannot think to prevent, unless we Repent and Reform. We cannot but lament the woeful decay of Piety and Virtue. We have been Contemners of God, and of his Holy Worship, both public and private. We have made light of the Sacraments, and derided the Mysteries of Religion. We have profaned the Holy Name of God, and broke in upon the Time which was enclosed and set a part for his Holy Worship. The Oracles of God have not escaped our profane attempts; and we have set our Mouths against the Heavens; and have been so far from the Power, that we have hardly retained the Form of Godliness.  
We are entertained in our Streets with Horrid Oaths and Execrations, with the sight of the Intemperate reeling to and fro; And in other places of Conversation, nothing is more common than playing with the Sacred Writ, exposing the Holy Oracles of God to contempt, and Reviling the Ministers of Religion, and the burning and shining Lights of the World.  
Mercy and Truth are far from us, and we by't and devour each other. Our Magistrates have often born the Sword in vain; and our Preachers of Righteousness have not always been the Examples of it. We have relaxed our stricter Discipline, lost our Religious Fervour, and quitted that simplicity of Manners, and generosity and freedom of our Temper which our English Ancestors were famous for.  
Where shall we find any Numbers of Men who worship God in their Families? That take due care to instruct their Children and Servants in the Principles of Religion and Virtue? That govern themselves, and those under their influence, with exact regard thereunto? How great a Number are there that live without God in the World? who, like the Judge in the Parable, neither fear God, nor regard Men? who run counter to all that is Holy and Good? whose Mouths are full of Cursing, and their Right hands are instruments of Falsehood? We shall soon find sufficient cause of a deep Humiliation, when we consider the Sins of others, and especially our own: We have cause enough to fast and to mourn, that we may divert the Judgements that our Iniquities call for. And God grant our Humiliation and Godly Sorrow may bear some proportion to the heinousness of our Crimes. It appears, from what hath been said, to be our Duty to Fast and Mourn.  
2. Consider also what it is that lies at stake, and depends on the King's Success by Sea and Land: If we do this, it will appear not only to be our Duty, but our Interest also, which generally takes the surest and fastest hold on Mankind. It is very fit we should Fast at such a time as this. It becomes us to do it when the King exposeth himself to the greatest dangers. The words of Uriah are applicable on this occasion: The Ark (says he) and Israel, and Judah abide in Tents, and my Lord Joab, and the servants of my Lord are encamped in the open fields; shall I then go into mine house to eat, and to drink, & c? 2 Sam. 11.11. We are nearly interested in our Success abroad. And what is it that lies at stake? 'Tis, in short, the indisturbed Profession and Exercise of our Religion, our Property, our Lives, our Laws and Liberty; in a word, our All: All that is dear to us, and all that ought so to be. The Contest is now, whether we shall be Freemen or Vassals; be governed by Laws or Dragoons: The struggle is between Truth and Falsehood; Religion that is pure and undefiled, and Superstition and Idolatry.  
God hath wrought a great Deliverance for us: He hath done it without our help, and without our fault: He hath done it not only without our desert, but notwithstanding our demerits: We are saved whether we would or no: We were rescued from our Enemies as a brand plucked out of the fire: We are remarkable Monuments of the Mercy of God. Let's sin no more, lest a worse thing come upon us; lest we be returned back to our former dangers; If we be, we shall find our last End worse than our Beginning. And whereas we were once chastised with Whips, we must expect then to be stung with Scorpions.  
3. Our Repentance and Amendment is our only security. This is the way to procure the favour and blessing of Heaven: Our Fleets and Armies are poor things, if God be not with us: Our help is in the Name of the Lord, who made Heaven and Earth: If our Ways please Him, he will soon subdue our Enemies, or cause them to be at Peace with us: No Weapon formed against us shall prosper, if God be for us: And if he be our Enemy, we shall not have any cause to rely upon the help of our strongest Allies, or the greatest of our Preparations. If we do not Repent, nothing will do us good; our very Success will be but a Snare to us, and our Victory will not prevent our Ruin. Would to God we were duly sensible of this.  

To Conclude.  
As we wish well to our King and Country, as we value our Religion and our Liberty, let us return to our Duty, and break off our Sins by Repentance. Let us reform what is amiss in ourselves, and restrain those who are under our Charge and Influence. As ever we would have God do any thing for us, let us do what we can for the glory of his Name: Let us use all our power for the advancing his Truth, the encouraging his Service, and suppressing all that Profaneness, and daring Impiety, that hath hitherto obstructed the Success of our Forces by Sea and Land.  
This is what all pious Souls long to see, and hope for this Good from the Example and united Endeavours of this great Assembly: May then all inferior Magistrates use their Power for the suppressing of Vice; and may we of the Clergy preach it, and live it down: May all Masters of Families serve God with their Domestics; All Governors of Youth bring them up in the nurture of the Lord; and may every Man of us contribute to the Common safety, by turning from his Iniquity: Which God of his Mercy grant, etc.   
FINIS.