THE HOLY exercise of a true Fast, described out of God's word.  ¶ JOEL. 2. 12. 13. Turn you unto me (saith the Lord) with all your heart, and with fasting, and with weeping, and with mourning. And rend your heart, and not your clothes: and turn unto the Lord your God, for he is gracious, and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 
Seen and allowed.  
AT LONDON, Printed for john Harison, and Thomas man..  
AN. 1580.   

THE HOLY EXERCISE OF A true Fast, described out of God's word.  
IT IS AN EVIdent declaration, of a marvelous blindness which is in us, to order our steps towards the kingdom of heaven: that like children new come into the world, we know not when to eat, and when to forbear eating, no further than we have our direction out of God's word. But it is yet more marvel, that in so small a matter, scarce the hundred person, of those which profess the name of Christ, know either how to enter into this way, or how to turn them in it when they are entered, to any glory of God, or profit of themselves. For to let the Papists go, which through a shameful superstition in it, rather pine away their souls, then take down their bodies: it is a shame to speak, how few there are, of those which bear the name of Gospelers, that have so much as the knowledge of this exercise, so far are they from any lawful and right practice of it. For a great number as a needless thing, reject it altogether. For shaking off the Popish yoke, from their own necks, by using, or rather, abusing their liberty: they suffer their servants to remain still under it. Which custom, unless it be through infirmity of body, or some other weighty cause: it can hardly escape the hot and vehement suspicion, either of belly gods, if thinking it religious in their servants, they themselves will not observe it: or of a covetous mind, if having no such opinion of it, they do notwithstanding constrain their servants thereunto. another sort there be, which being afraid of the reproach of belly gods, and thinking it, sitting to the Christian profession, to keep the flesh in some bridle: allow (in deed) of the exercise of fasting, but for want of knowledge of a better, they stick still in the mire of the Popish fast. For remedy whereof, there followeth a treatise, whereby the true fast being understanded: as well the profane opinion, of those which reject this exercise, as the foolish superstition of those, which content themselves with a shadow thereof, is laid open.  
Fasting therefore, is an abstinence commanded of the Lord: thereby to make solemn profession of our repentance. Wherein, that which is said of the Lord commanding it: is to be considered against those, which would thrust this exercise, out of the doors of Christian Churches. For the repressing of which error, let that be called to remembrance, which the Lord commanded by Moses: 
* levit. 16. 29, 30, 31, & 23. 27. to 33 Num. 29. 7.  that every soul once a year should humble itself, in fasting before the Lord, in one of the great assemblies of his people. For although the ceremony of the day be taken away by the coming of our Saviour Christ: yet the thing itself is no more taken away, than a rest for God's service is banished, because the jews Saboth is abolished. For, when as (no doubt) the consideration of the fast was, that the wrath of God, should not break out against them, or being broken out, should be caused to return home again: the same cause remaining, there is good reason the same effect should continue. And when it is an humbling of a man before his God: was there any degree of casting down, necessary for that people, which is not necessary for us? either aught they to have gone down lower into the conceit of their unworthiness, than we into the conscience of our guiltiness? whose benefits as they are greater than theirs, so the abuse of them should drive us, to the lowest humiliation that can be, so it be lawful and warrantable by the word of God.  
But if this holy exercise of Fasting, do not clearly enough appear, to be no fading or shadowing ceremony, by this set and ordinary Fast, because the like doth not agree with the time of the Gospel: yet by other movable and uncertain fasts, which were holden upon occasion, the same may be more strongly strengthened. For where we see the like occasion of fast, that was then: there we may be assured of the same commandment to fast, that was given them: commandment I say, lest any man thinking it to be a will worship, taken up at the pleasure of men, might think he had as good (or better) right to lay it down, them they had, to take it up. For proof whereof, that one place of the Prophet joel 
joel. 2. 12.  shall suffice, which, upon occasion of a great dearth in the land, commandeth in the Lord's behalf, to sanctify a fast. By which one commandment, it is evident, that other fasts, which were kept, either by the Churches publicly, or by some of the faithful privately: were done in obedience, and not at the random of man's invention. If this be not sufficient, to subdue our sturdy affections, to this so holy an exercise: yet at the least, let them stoop under so manifest, both doctrine and examples hereof, by the Churches of GOD underneath the Gospel. For when as our Saviour Christ, being charged by the Pharisees 
Luk. 5. 33.  and johns Disciples, that his Disciples fasted not, so answered, that he did not only not condemn it, but highly also commend it, so it were done seasonably: It is plain, that the liberty which the Gospel bringeth, hath not removed the ancient bound of a Christian fast. And if we look into the practice, whereby the way chalked out by his doctrine, is trodden and beaten plain unto us by examples: it will soon be seen, how greatly they deceive themselves, which under the colour of greater perfection attained under the Gospel, cast away the assistance, that the Lord offereth by this exercise. For if we inquire of the Churches and Apostles fasting, then was it most often, when they were fullest of the graces of God: that is, after the solemn sending of the holy Ghost.  
If we think then, that this exercise of fast, be too ceremonious, because it was tied to a certain day: the commandment to hold it without any such restraint, unto a certain time, aught to correct that thought of ours. If we stand in fear, that it should be too jewish: the doctrine of the Gospel is ready, to pull us out of that fear. If presumption of greater graces, than those which should need such a supply, do bring this fast out of conceit with us: the practice of it by the holy Apostles, at the highest top of their perfection in this world, will easily set up the credit thereof again. But if fasts, neither standing nor sitting, neither under the law, nor under the Gospel, neither of the weaker, nor of the stronger, can draw us into love, and (in love) into practise thereof: it must needs be confessed, that there is a marvelous poison of rebellion in our natures, which all this treacle of the Lords high authority, and of such authorised examples of the children of God, will not cast forth. Howbeit, the Lord leaveth us not here, but unto his Lordly authority, of commanding this exercise of fast, hath added fatherly promises, to allure us unto the same: as towards the end of this treatise, shall plainly appear.  
This exercise therefore of fasting, being both of such authority, and of so great weight to pull wrath upon us, if it be neglected: let us now see in ●hat things (especially) it doth consist. And they are in number two. The former is of the outward, and (as the Apostle calleth it,) of the bodily exercise: 
1. Tim. 4. 8.  the other is of the inward virtues, helped forward by the bodily exercises. For the outward ceremony, it is an abstinence for a time, from the commodities and pleasures of this life, thereby to make us the apt to the inward virtue. And th●● outward abstinence is therefore commanded, that we should both feel and in feeling, profess that we are unworthy either of life, or of any thing that belongeth to the upholding thereof. And albeit, it may appear but a childish thing to carnal men, and a thing unworthy the wisdom of the Gospel, to place any thing i● this bodily exercise, seeing that the Lord is a spirit, and will be worshipped in spirit and truth, and seeing that they being of their own nature, neither good nor evil, can not make us either better or worse: yet if we consider that it is the lords ordinance, who hath so commanded it, w● can not be but most assured, that the Lord who hath so instituted it, will give it a blessing, and cause it to prosper, to that end whereunto he hath ordained it: if we undertake it in his fear, and in a conscience of obeying the lords commandment. Those 
1. Cor. 9 25  which came either to run, or to wrestle for the best game: were wont to abstain from such things, as might hinder their exercise, or make them less able to perform than with praise. And whatsoever, either pith in their arms, or swiftness in their legs, they had otherwise: yet as they neglected not that abstinence, so they found that it greatly profited them, to the better breathing and other enabling of them, to their exercises. And shall we think, that the diet which the Lord himself hath appointed, to the fitting of us towards the spiritual wrestling with our fleshly mind, shall not have a singular fruit? And if there were no other fruit of this abstinence, but that the enemies mouth should thus be stopped, which charge the Gospel, to set open a school to allicentiousnesse of eating, & to give (as it were) a sauce to provoke men's appetites thereunto, which are otherwise too sharp set of themselves: it should be no small effect of our abstinence. In deed the Papists charge upon us, is here the same and no other, than the Pharisees, against 
Luke. 5. 33.  the Disciples of our Saviour Christ: but why should not we, if we desire that the Gospel should be well spoken of, take away the occasion of such speeches.  
But let us see wherein this abstinence doth consist, where first of all cometh to be considered, the abstinence from meats and drinks, whereof (as the principal of the outward 
2. Sam. 12. 16. 17. Ezr. 10. 6. Levi. 23. 32. judg. 20. 26  observations) the whole exercise took the name. And the word itself with the practice declare, that it is not only a sober use of meats, which ought to be continual all the life long, or a more sparing diet then at other times: but an utter abstinence from evening to evening, from all kind of meats and drinks. Whereby it appeareth, that the Popish fast is nothing less, than the fast which the Scripture teacheth: for they break the neck of this abstinence, both by fullness and by delicacy. By fullness, in that it is lawful (as other days) at dinner to fill themselves with any thing, flesh only excepted: at evening and morning to fill themselves with bread and drink. By delicacy for that, where men on that day, should content themselves with common & coarse meats, sufficient only for preservation of health: the Papists in their abstinence, did either not so much as aim at this mark, or else they shot grossly wide. For in permitting the use of all things at their dinner, besides flesh: it is evident, that they left greater dainties, and greater stirrers of fleshly lusts, than they did cut off. And beside, the dainties in meats: wine, (than which there is nothing more provoking) was as usual that day as of others. And at evening, when they would give the clearest testimony of their abstinence, and when they did light their candles (as it were) to show their abstinence by: the greatest part of those that were both able and might find in their hearts, to bestow it of themselves, had their tables furnished with spice bread, with fruits of this side and beyond the seas, with Marmelet and Sucket, and such like: than which dealing, what could be more childish? to deny the tasting, only of one morsel of flesh, and to permit a fullness of bread: to forbid the courser meats & table, which might have been furnished for two pence, & to draw in the delicatest meats, which could not be provided for twenty shillings: to restrain the use of things bred at home, and to leave the use free of things fetched out of Barbary: finally to condemn the eating of a piece of smoky and reastie bacon, and to justify the banqueting and iunqueting dishes, which are before mentioned. That I speak nothing of some of the poorer sort, which upon the Thursday at night, and Friday at dinner, would fill their bellies the fuller, that they might pass over their abstinence, with less feeling the want of their accustomed diet. All which things, as we condemn in the Papists: so we must carefully take heed that they be not found in us: unless we have forgot, that in judging them we condemn ourselves, 
Rom. 2. 1.  when as we do the same things, which we find fault worthy in them.  
An other of these corporal exercises is watching, or a cutting short of our ordinary sleep: which we may apply to the furtherance of this exercise. For beside that this abstinence, is a removing of ordinary pleasures and commodities: it appeareth, that some thing also should be pared from it. For beside that it is meet that there should be a certain conformity and suitableness of our whole behaviour, all the time of the fast: the Prophet joel exhorting the Priests 
joel. 1. 13.  to this holy exercise of fast, biddeth them that they should continue in sackcloth in the night time, extending this exercise (at the least) to some part of the night. Where notwithstanding it is to be noted, that as well in the former abstinence from meat, as in this withdrawing of some part of sleep, that neither is so straightly required of the Lord, but that those whose either disease, or other infirmity will not bear this abstinence, without hazard of their health, may use so much liberty, as shall serve for the preservation of their health: so they take heed they use not this gentle dealing of the Lord, as a cloak to hide the lusts of their flesh withal. A third kind of abstinence is in the apparel, that albeit they put not on sackcloth and ashes, as the holy fathers did in times past, yet that they content themselves with a common kind of attire, avoiding all such costliness and curiosity, whereby in tricking and trimming up themselves, the flesh may take occasion of being proud. Thus the lord, when he would have the children of Israel to humble 
Exod. 33. ●.  themselves before him: spoke to Moses, saying, speak unto the children of Israel, that for the present time, they lay aside their jewels and ornaments, that I may know what I shall do with them. And thus far hath it been spoken of the outward exercises, which are general, and to be done of all, which make this solemn profession of repentance. There is one yet which is more special, belonging unto married persons alone, which is, that they for the time, should with consent abstain from the mutual fellowship 
1. Cor. 7. 5.  one of an other, which is so straightly required, that even the bridegroom 
joel. 2. 16.  and the bride, (which of all other aught to have the greatest privilege in that point) are bidden at such times, to come out of their chambers.  
But for as much as, the kingdom 
Rom. 14. 17  of heaven standeth not in these things, and the Lord being a spirit, will be worshipped in spirit and truth: either these exercises must lead us to some farther thing, or else the same accusation will lie against us, wherewith the Prophet charged the Israelites, who contenting themselves with the outward ceremony of 
Esay. 58. 30  abstinence, were sent home as empty as they came. And in deed, unless we bring more with us, than this our abstinency, our fasts may be matched with the beasts fast of Niniveh, for they also both eat nothing, 
jonas. 3. 7.  and were covered with sackcloth: yea the beasts fast, may be so much better than ours, as there be some kinds of beasts, that can longer endure without meat and sleep than we. Where the Papists fast, which was showed before to be childish, may here be proved to be beastly and brutish. For if they did only abstain from meat, they judged themselves to have bolden a good fast unto the Lord. There follow the inward virtues helped forward by the bodily exercise, which in the number * two. 
●sdra. 6. 21.  The one is the humbling and casting down of ourselves, before the high majesty of God, with sorrow for our sins: the other, is the assurance that we have, that with forgiveness of them, we shall obtain the thing that we stand in need of, and make suit for.  
Here therefore, first cometh to be considered, our humbling and casting down, which is a vile esteeming of ourselves, answering to the outward exercise. For therefore do we abstain for a time, that we might thereby have a quicker feeling of our own unworthiness. Therefore we bring down the body, that the mind may be likewise brought down. Therefore we crucify the flesh, that the deserved death of the spirit, may be the better known. Therefore we abstain from our pleasures 
Mark. 2. 20. Luk. 5. 35. Math. 9 15.  and commodities, that through conscience of sin, and feeling of the wrath of God, either present, or to come for the same: we might draw ourselves to a greater sorrow. In which respect, the exercise which the other Evangelists call fasting, Saint Matthew calleth mourning. Hereuppon 
joel. 2. 17. 1. Sam. 7. 6.  it cometh, that weeping which is a witness of our sorrow, is annexed unto the fast; which the children of God have done so plentifully in this exercise, that they have been said, 
1. Sam. 7. 6.  to have drawn whole bucketes of water: which the depth of the sorrow for their sins, & the anger of God, against them hath ministered. And as these outward exercises are commanded, to draw us to a feeling of our unworthiness: so in the feeling thereof, by them we make a solemn confession of the same. For the Children of God in time past, by their abstinence from meat and drink, confessed themselves unworthy so much as of a crumb of bread, or drop of water: by putting on sackcloth, unworthy of the worst rag to cover their shame with. So that if common honesty and health would have suffered, they would have stripped themselves stark naked. The same is to be understanded, of the benefit of sleep, and company of marriage, as also of all other the commodities of this life: whereof they did not only confess themselves unworthy, but in that they put dust & ashes upon their heads, they gave to understand, that they were unworthy of the life itself, and that they deserved to be as far underneath the ground, as they were above it: yea if there had been any thing, apt to have set forth their everlasting condemnation in hell, of that also would they have borne the mark, thereby to declare their guilt and desert of the same. So that hereby they do justify the Lord, in that vengeance against them: whereof by this humbling of themselves, they seek redress. If then we keep a holy fast unto the Lord, we must thereby be humbled in ourselves before the Lord: but if upon confidence of our fasting, we wax bolder to sin, in a persuasion that through 
Luk. 5. 33. Luk. 18. 11.  obedience given unto him, in this one point, we may be bolder to be disobedient in others: or if the use hereof do make us swell against our brethren, and after the example of the Pharisees, despise them which do not fast as we do: then is the fast, appointed of the Lord for our medicine, become our bane and poison.  
And therefore here now, we give a new charge upon the Popish fast, a great deal more hot than the former. For seeing that they with the proud Pharisee, boast of the merit of their fasts, setting these fasts (as other works) in the place of the blood of Christ: It is manifest, that their fasts are so far from humbling them, that through the opinion of them, they rise up against the Lord, and do their best to set themselves, even in the throne of God: so that unto the childishness & brutishness, of their fast above mentioned, here they have added an horrible & blasphemous sacrilege. To the compassing of this true humbling of our sins, is annexed necessarily, an information and meditation of the filthiness of our sins, and of the just vengeance of the Lord against them, declared in the threatenings of the law, and execution of the judgements of God against the wicked, and namely against our Saviour Christ, who putting upon himself our wickedness, suffered hell pains for it: and specially an information and meditation of those, both sins and punishments, which the present time and persons do give occasion of. And thus far touching the first part of the inward virtues in fasting; standing in the casting down of our selves before the Lord.  
There followeth the other part, which is a profession of our faith, that we shall be lifted up as high, through the grace of the Lord our God in jesus Christ, as the conscience of our sins doth cast us down: and that we shall obtain, the removing of the evils tending to our destruction, (through the worthiness of our Saviour Christ,) which either presently press us, or hang over our heads, through our own unworthiness. For as true repentance, casting us down with one hand, both in sorrow for our sins, and confession of the same, leaveth us not in our downfall, but through faith, reacheth us the other hand, to lift us up again: so this solemn profession of our repentance, carrying us first to the valley of trouble, afterward bringeth us back again, to the gate of hope. In which respect, we always find in the holy Scriptures, 
* Ezra. 9 5. Nehem. 1. 4. Dan. 9 3. judg. 20. 26 Luke. 5. 33. 1. Cor. 7. 7.  that fasting is joined with prayer, 
* 2. Chron. 20. 6. james. 1. 6. john. 16. 23.  which can never be truly made, without hope of obtaining the grace, that is prayed for. But for as much as prayer, is a daily and ordinary exercise of God's children: it is manifest 
* jonas. 3. 8. Esay. 58. 4.  that by the prayer which is coupled with fasting, there is understanded a special or peerless kind of prayer, both in zeal and strength of prayer, as also in continuance of the same. Whereby appeareth, that here is an other use of the outward abstinence, that it might be as it were a wing, wherewith the prayer, that otherwise through earthly affections, creepeth upon the ground, might the easilier flee up into heaven: and that it might be a grindestone, to make a point of it, that it may pierce, and to set an edge that it may cut, both the visible and invisible enemies, which we pray against. And therefore the outward abstinence that pulleth down the body, helpeth to lift up the mind, and crucifying the flesh, it quickeneth the spirit, and maketh it more lively to this exercise. Where yet again the Popish fast is found insufficient, which upon the days of their fasts, had no extraordinary exercises of prayer: more than other days which were not fasted. To the better performance also of this part, is annexed an information and meditation, of the gracious promises of GOD, especially such as may serve for relief of the present occasions.  
Wherein the better to correct our dullness and heaviness to this so holy an exercise, let us remember, that it is to obtain some special grace at the hand of the Lord. Whereby it is given us to understand, that upon due holding of this fast unto the Lord, there be excellent promises & a most singular reward. Whereof the place of joel, as it spoke before, for the commandment of all the fasts, 
●oel. 2. 13. ● 19 20.  which the people of God used, so will it undertake for the promises, which the Lord hath made, to all those which submit themselves to the obedience thereof. The truth of which promises is so manifest in the Scriptures: as the Sun (at noon days) can be no clearer. For let all the fasts of the holy Churches, and of godly men laid out in Scripture, both of the old and new Testament be 
* judg. 20. 23. Ezra. 19 6▪ Hest. 4. 16. 2. Chron. 20. 3.  turned over: and it shall be seen, that the end of their fast (which kept it in any measure of truth and simplicity) was a feast, and the issue of their mourning, great rejoicing. For, 
Dan. 9 20. jonah. ●. 10.  albeit the ordinary prayers of the faithful, return not empty unto them again: yet having regard unto these, which are joined with this exercise, they may worthily seem to be barren, which are otherwise 
Act. 12. 5. Act. 13. 2.  fruitful, and to be blasted, which otherwise seem full eared. Yea the fast of the wicked king Achab, joined with 
1. Regum. 21▪ 27.  no true repentance, nor so much as with any true knowledge how to serve the Lord, but performed in some sort only in keeping of the outward and bodily ceremonte, went not unrewarded from the Lord. For even by the very shadow of his exercise, the execution of that judgement, which was awarded against him, touching his utter rasing from the kingdom of Israel: was differred until his sons days. Now, if the coming within the shadow of this exercise, doth heal some diseases: what will it do if we come to touch the body thereof? and if the leaves of it, have some virtue to preserve men from the vengeance of God: how sovereign is the fruit, to deliver us from the wrath to come? And if the ordinary obedience of the children of GOD, goeth not empty, and unrewarded from the presence of GOD: this extraordinary obedience and exercise, in the worship of GOD, must needs receive special, and extraordinary blessings from his hand. When Benhadab 
1. Regum. 20. 29.  the Syrian king, overcome by Achab king of Israel, was out of hope of any safety, at the length by the advice of his servants, he put him 
1. Reg. 20. 31. to 35.  self and his company in sackcloth, with ropes about their necks: thinking by humbling themselves before the king, to obtain pardon, which came to pass accordingly. If therefore, men in hope of obtaining pardon, will humble themselves to them, of whom they have no promise, that they shall obtain any thing: how much more ought we to do it, which have so sure promises of good success? and if mercy was obtained of men, in whom there is scanta drop of that pity and compassion, which is seafull in the Lord: we may be well assured, that we shall not miss of it at his hand. And if one enemy, can look for it at the hand of an other: we may with greater assurance, look for it at the hand of the Lord, to whom we are already reconciled, by the blood of his son.  
Therefore, if the authority of the Lord should not compel us: yet the most liberal and certain promises, should allure us to this exercise. Which if we do not, what remaineth, but that such as will not fast, with the children of GOD, must eat and drink● of the furious wrath of GOD, with the wicked: they that will not weep with the one, must ●owle with the other. And finally, they that will have no part, in the obedience of the commandment given hereof, to both the peoples, under the Law and under the Gospel, must have no part in the promises made to any of them: according as the Lord threateneth, that who so ever shall not afflict or humble his 
Levi. 23. 29. Luke. 5. 35.  soul with the rest, that he will destroy them from among his people.  
The time of fasting is the time ●f affliction, either for want of some great benefit needful, or through feeling of some great judgement present, or to come. Where the Popi●● fast must pass an other condemnation, which maketh no difference o● choice of time: but appointeth every Friday, and other set evens yearly, whether the time be prosperous o● unprosperous, whether it be peace o● war, health or sickness, dearth o● plenty. Which is all one, as if the Physician should now appoint his patien● this day twenty or fortieyeres hence to take a purgation, or to be let blood▪ In which case, either he must be ● Prophet, rather than a Physician, t● know that he shall on that day, hau● need of it: or else he must be a Physician of no value, ignorant, or unfaithful. As therefore the Physician openeth no vain, but with obliquation where the sign is, giveth ● purgation, without heed taking ● the time of the year, whether it ● spring or fall, whether it be hot ● cold: so it behoveth the spiritu●● Physician, to have an eye unto ●e time, when this medicine is in ●●ason. And so much the more, ●re rather than there, as the daun●●r is greater. For as a new piece ● cloth added to an old garment, ●●keth something from the old, ●●d causeth the rent to be worse, 
Luke. 5. 36.  ●●en before: so fasting unfitly applied, to the state of those that are ●●ioyned to keep it, maketh them ●orse, than they were before the fast. ●ea that which more is, as the new 
Luke. 5. 37.  wine put into old vessels, doth ●● only make them worse, but bre●● them all to pieces: so this fast thr●● upon those, which are not, either 〈◊〉 the time, or for some other cause 〈◊〉 for it, doth utterly destroy them▪ Whereby men may perceive, wh●● cause we have to make a great conscience of the Popish fast, as th●● which is able of itself (if there we●● no other corruptions amongst them to drive a man to eternal destruction.  
According also to the greatness of the affliction, the time of th● fast is taken, by the discretion o● 
levit. 23. 27. 28.  those, to whom it belongeth, at the least for a whole day. And if the wrath of the Lord be hotter, than two days or 
* Ester. 4. 16  else three, as it appea●● by the example of the jews in ●●ters time and of Saint Paul. 
Act. 9 9  ●nd this time (what so ever) hath ● nature of a Saboth. For therein 
levit. 23. 30. 31.  ● are bound to abstain from their ●●ly labours, according to the same lightness, and with the same ex●●ions, that they are bound to ob●●e the Saboth. And therefore the 
joel. 2. 12. Levi. 23. 32.  ●phet willeth them to sanctify a ●: And the Lord threateneth, that ● so ever shall do any work on ● day, him shall he cut off from a●●gest his people. The end whereof ● that men setting themselves a ● from their daily occupations, ●●t be wholly bestowed in the spiritual exercises above specified. Whereby that we may know, ●● there was never a thread in the ● cloth of the Popish fast, which ● not thoroughly infected with the ●●●rituall leprosy, of disobedience v● the Lord: it is to be noted, ●● where they ordained many, ●● wicked and unnecessary holy day● this * one (and besides the Sab●● the only holy day appointed of ● Lord) they quite razed out of t●● Calendar. And of the fast in ge●●rall thus far.  
The kinds or sorts of fasts ● follow, which are either private public.  
The private fast is that, whic● undertaken upon some partic●● calamity, by the discretion of the ● against whom the calamity is sent. And it is either of a particular man ●● household. In the former whereof it ●● to be observed, that for as much as ●he fast is joined with a separation ●●om their daily occupations: that ●either children, nor scholars, nor servants, nor any other which be at ●he disposition and government of others, can choose any such day appointed for common occupations, without the consent of those that have commandment over them. Without which consent, they must be forced to hold their fasts upon the lords day, or other days of rest, established in the places of their abode. For here the Law of the Lord hath place, that if the wife, son, or daughter, vow a vow unto 
Num. 30. 4.  the Lord: that the husband or father shall have power to break it.  
The public fast is that, which is undertaken upon some more general calamity of the Church, at the appointment of them, which (under 
joel. 2. 15.  Christ) have the government of the places, where the fast is holden. In this fast, because a public assembly is commanded: it followeth that the chief instruction of the foresaid profession of repentance, is to be fetched from the public preaching of the word.  
Now leaving the causes of the private fasts, to the examination of every one, which can best judge of their own estate: let us consider, what causes there be of a general fast amongst us. Wherein that it may be seen, that the trumpet of fasting is blown rather, by the breath of GOD, then by the mouth of man: let us take a short view of the causes, of the fasts mentioned in the Scripture. The cause of the fast is the wrath of God against the Church, where is to be considered, that the people of God have not only regarded this wrath, against themselves particularly, but against others also, of the same society and fellowship in religion that they were of, through a mutual feeling and compassion which they have one with an other: as in the example of the Church of Antioch, whose fast 
Acts. ●3. 2.  appeareth to have been taken in hand, rather for the misery of the Church of jerusalem, then for themselves. Now the Churches round about us, being fallen into great decay, partly by the spiritual miseries, as well of the heresies of Papists, Arrians, Anabaptists, the Family of love etc. as also of the schism of Lutheranism daily prevailing, partly by bodily plagues of the pestilence, almost in all places: of the sword in our neighbour countries, and of the famine which waiteth commonly upon the same: it is evident that thereby groweth one cause of humbling ourselves before our God. And when this wrath is considered, either in that which is already come, or in that which may be feared shortly to come: to whether so ever of the causes we look, we shall find, that we have cause to fast. For what spiritual evil is in any of all their Churches, which are not altogether in ours? not one of those detestable heresies, but are lodged amongst us. And although the schism of Lutheranism be not among us, yet there is almost a great distraction of minds for the Church government, beside the diversities of judgements in many other matters. And among bodily punishments, the plague hath indifferently fed, and yet doth feed upon us. The sword hath been shaked at us both in the North by traitors, and in the South by disordered wicked persons. And should it not strike us that her majesty was of late in danger of her life by a shot. Which that it was not meant towards her, ought not to abate our care for her majesty, but rather increase it: as that which was more nearly directed against her of the Lord, to make both her and us to cry for his gravous cover and protection over her. And if we consider the wrath that hangeth over our heads, the notes thereof are taken by the example of the people of God, and first of Ezra, 
Ezra. 9 3.  who understanding that the people had married strange women, fasted: whereupon we have this note of the wrath to come, that considering how that sin is committed openly in the land in diverse sorts, that therefore anger is at hand. Here may be handled with godly and discrete wisdom the sins of the land.  
The second note to know the tempest to come, is taken from the Ninivites fast. Whereupon we gather, 
jonas. 3. 5.  that for somuch as we are grievously threatened, aswell by the ministers and servants of the Lord, that speak in his name unto us, as also by his late shaking of the earth: that sharp judgement (without repentance) must speedily come upon us. The third is taken from signs of the wrath of god, which may break out against us: as in Hester, where 
Hester. 4. 6  it was concluded at the request of Hamon, of the destruction of the whole Church, wherewith may fitly be compared the holy league (as they say) and decree of the late council of Trent, against the whole church and against ours particularly. another sign, is the preparation made against the Church, or an endeavour to execute their malice, which drove Io 
●. Paral. 20.  saphat and other more to a fast. Here the lofty countenances, and undewtifull demeanour of the Papists, may be considered, with their rebellious attempts in Ireland; as also the Spanish navy, and great preparation made amongst them of the holy league, with the present troubles in Scotland, & like accidents, sufficient to procure the practice of this holy exercise.  

A GENERAL CONFESSION OF Sins, to be made at the exercise of fasting: the more particular confession being taken according to the estate of the several Churches, by the good discretion of the minister, upon the knowledge thereof.  
O Lord which art glorious in power & holiness, we being but dust and ashes, with the casting of ourselves down, at the foot of thy high Majesty: confess that me are most vile sinners, conceived and borne in sin, & that we are by nature nothing else, but a lump of all. wickedness, whose natural property is, to grow in sin, as we grow in years, and to wax strong in wickedness, as the powers of our minds and bodies receive strength. There is in us, no wholesome nor sound knowledge how to obey: there is no manner of good will or affection to please thee: finally there dwelleth no good thing in our flesh. And although our cursed estate, doth herein greatly appear, yet our sin is made out of measure sinful, through the exceeding grace which thou offerest by the Gospel of thy dear son; whereby we are so far from profiting, that of ourselves we should wax worse and worse. For the more light of knowledge is showed, the blinder would we remain: the greater obedience is taught, the frowarder and stubborner would we become, if thou by the mighty working of thy holy spirit, shouldest not cause it to be fruitful. And although we have this natural corruption in common, with the whole rotten race of Adam: yet we confess, that in us it hath budded, and shot forth so much more than in others, as we have had more means to kill it, and to cause it to whither, them others have had. Where first of all, the gracious offer of the treasure of thy holy gospel unto us, maketh us guilty many ways. For where passing by many other nations, thou hast trusted our ●ation withal: yet with a number of us, hath it found as small entertainment, and felt as great resistance, as amongst them, at whose gates it never knocked. For a great portion of the land, partly never yielding themselves to the obedience thereof, and partly falling from it, after they had once yielded: stand proudly as it were at the staves end with thee. The rest which make profession of their submittaunce unto it, do it not accordingly. For first, there be heaps of our people, which either through anyrckesomnesse of the iron yoke of the Popish religion, or through a wicked opinion which they nourish, of embracing any religion set forth: so cast aside the former popery, as they still abide in an utter ignorance of the truth itself: in such sort, (that through want of Preaching) they are as raw in the knowledge of the true service of thee, as they were expert before in the service of the devil. And where knowledge is, to any such sufficiency as is requisite, for the inheritors of the kingdom of heaven: there is it (for a great part) joined with such hypocrisy, as maketh them more detestable before thee, (which searchest the very rains,) then if they had still continued in their ignorance. Now, for the remnant of us, which through grace have truly, and faithfully believed, it is with so great weakness of faith, and so small reformation of manners: That our glorious profession of the Gospel, supported and borne out with so small show of the the fruits, which the excellency thereof doth require, maketh not only the enemies to condemn us, but ourselves to suspect one an other, whether we belong unto thee or no. Wherein O Lord, we acknowledge that to be our great and horrible sin, that being put in trust with this unspeakable treasure of thy holy Gospel, and preferred to our neighbours, professors about us; yet we are in thankful obedience unto thee, behind them all: first in knowledge, last in zeal; before them in the doctrine of thy holy Gospel, behind them in the discipline of the same. The yoke of the slavery of our bodies, which the Popish religion laid upon us, we willingly shake off: but the holy bands of thy law, whereby our riotous life and affections, should be brought into bondage, we do hardly, and heavily admit. The Gospel which brought a freer use of our lawful honours, pleasures and commodities, was welcome unto us: but the same Gospel, which restraineth the unlawful licentiousness of our ambition, intemperancy and covetousness, is not so. Finally so much of the Gospel, as doth more nearly respect our salvation, we seem to have some care to retain: but so much of it as doth more directly respect thy glory, and the profit one of an other, (those especially which are not of the same land with us) we make small account off. And seeing the naked treasure of the holy Gospel, had been a rich reward of a most serviceable subjection: it coming unto us not alone, but accompanied with so long a peace, with so great a wealth, so plentiful abundance of all things, as this land hath never or seldom used, other lands about us have long looked after: maketh our guilt a great deal more, because that in thy so great a largesse towards us, we have been so ungracious towards thee again. Here therefore is another stair, whereby our sin climbeth higher. For that we, in the commodities of this life, surmounting our ancestors of the same profession of the Gospel, in king Henry and king Edward's time: are, for the fruits that such a liberality asketh at our hands, a great deal worse than they: and going beyond other lands in these outward blessings, are outrun of them, even in the very outward testimonies and tokens of our obedience towards thee. And besides this huge heap, and (as it were) reek, of our general and common sins, we have to confess (at the bar of thy judgement seat) the particular sins that we have kocked up in our several estates. For our governors, O LORD, for the most part, being more mindful of the fulfilling of their affections, then either of thy glory, or of their good estate, which are committed unto them, have not held so steady a hand as they ought to have done, either for the stablishing of the laws, by which (under thee,) they should have ruled us, and we by them should have been governed of thee, or for the thorough execution of so many, and so far forth as they have been well established. Our judges & other ministers of justice likewise, have either ignorantly, or corruptly declined from righteous judgement: or giving sentence for the truth, they have done it (diverse of them) with no conscience of thy true fear, or love of truth, but for respect, either of vain glory, or of persons. The Ministers, which should have been lights unto all estates, have for the most part, no light in themselves: & their estate, in whose good constitution and sound health, the rest should have recovered their health, is of all other the most sick unto death. For if the whole number be surveyed, scarce the hundred will be found, to be in the lot of a faithful ministery. For ah alas, how many are there, which occupying the place of Ambassadors, either for want of ability, or for that they love ease and sleep, carry no tolerable embassage at all: how many which carrying the light of the Gospel in their mouths, carry also in their hands, the filthy water of ambition and covetousness to quench it with. And those which by thy grace, are for their might and will in some good measure justifiable: notwithstanding, for the most part, bear it with such infirmity, through slips, aswell in a sound and substanctall manner of teaching, as also in an even life answering thereunto, that if thy blessing were not marvelous upon their labours, we should not need to fear, the quenching of this fire of the holy Gospel, kindled among us, by the enemies: as that which having so small attendance of blowing, would die of itself. Finally, the people bear so small love unto their governors of all sorts, in love so small reverence, and in them both so little willing obedience: that it may be (not uneasily) seen, that all the parts of the Church and common wealth, have conspired to provoke thee Lord against them. These our great and overgrown sins, albeit they are gotten above our heads, yet rest they not here. For where thou hast by thy holy servants, the Ministers of thy blessed word, sharply chidden with us, and in a severe denouncing of thy judgements due unto them, fearfully threatened us for them: yet have we not trembled at thy voice, at which the Mountains do melt, and the rocks do rend a sunder. A strange thing, that the Lion should roar, & the weak Lambs should not be afraid: that the Lord of Hosts should proclaim war against us, and we should not go forth and meet him, for entreaty of peace. Nay, his wrath (as hath been showed) hath been & yet is kindled amongst us: and yet is senseless men, and as dead flesh, we are not moved. We are pricked, & we feel it not. We are wounded, & we do not so much as ask, who hath stricken us. The tempest that is coming toward us, threateneth our utter drowning: and yet as a drunken man, we lie sleeping in the very top of the mast. Whereby it is evident against ourselves, that unto the multitude of our sins, we have added an other degree of wickedness, which is, the continuance in them: unto our disobedience, we have joined stubbornness, and the biles and botches of our rebellion being ugly in thy sight, do through the putrefaction and festrednesse of them cast out such stink, as the earth which we tread upon, the waters which we drink, and the air which we breathe, are tainted and poisoned with the infection of them. Yea Lord, taught by the wonderful justice of thy righteous law, we charge upon our heads all the sins of our fathers and grandfathers, to the uttermost of our generations which are past: as those whereunto we are juster inheritors, then unto any lands or goods that they have left us. Whereby it falleth out against us, that our sins touch the clouds, yea, break into the heavens of thy majesties own residence: whose measure being already (as it seemeth) filled, there remaineth nothing, but that it should be turned upon our heads. Whereupon we make against ourselves an other confession, that we are unworthy of all the benefits of this life, or of the life to come: both those which we either have, or yet hope to enjoy, from the greatest to the smallest, from the kingdom of heaven, to one only drop of Water. That we are worthy of all the plagues, which either have heretofore ceased, or been yet possessed of us. Yea if thou shouldest ransack all the hid, & secret treasures of thy fearful judgements, which in thy law thou threatenest against the breakers thereof, not only to the rasing and sweeping us, from the face of the earth, but also to the throwing of us headlong into the bottomless pit of hell: yet would we therein also acknowledge thy righteous judgements: for unto us belongeth shame and confusion of faces, but unto thee glory & righteousness. All which both guilt of sin, and desert of punishment, notwithstanding, (O father of mercies, & God of all comfort) we trusting unto the promises which thou hast made us in jesus Christ, are bold through him, humbly to call for the performance of them. And first we humbly desire thee, to forgive us all our sins. Thou hast said, that if we confess our sins thou art faithful to forgive us them. We acknowledge the debt, cancel therefore the obligation: let not the multitude of them prevail against us, but where our sin, hath abounded, let thy grace more abound, and as we have multiplied our sins, so we pray thee to multiply thy mercies: and although we have by continuance in them, so soaked ourselves, that thereby we are not only lightly stained, but also have gotten as it were the scarlet & purple die of them: yet let them all (we pray thee,) being washed in the blood of thy dear son, be made as white, as the snow in Salmon, and as the wool of the sheep which come from washing. And ●o conclude, as our sins have magnified themselves in an infinite length, breadth, depth and height: so let thy mercies (which pass all understanding) of all sides, and all assays out ●eache them. Therefore also we most ●umbly desire thee O Lord, that the ●inne being pardoned, thy wrath which is already declared, may be appeased towards all the Churches of our profession, and especially towards us, that the manifold breaches of the Churches and common wealths may be made up, that those being received into the bosom of the Church, which belong to thy election: the rest of the Papists and heretics may be utterly rooted out, & that the enemies in religion, being slain, we may to the uttermost think all one thing in the honest and peaceable government of the common wealth. Upon which uniting of us in all truth and honesty, the curses of the plague, and barrenness being removed, a way may be made to thy blessings, which (as the hills do the valleys) may make our land wholesomely fruitful. And that not only the wrath which is already kindled may be quenched, but that which hath been lately threatened, may be caused to retire. For the grant whereof unto us, we beseech thee to remember, that how unworthy soever, yet are we thy people, and the Sheep of thy pasture, whom thou hast redeemed with thy most precious ●lood, watched over with a careful ●ye, defended with a mighty hand: despise not therefore O Lord, the wor●es of thy hands. And seeing thou hast ●●ued us, when we hated thee, visited us, when we desired thee not, then acknowledged us, when we knew not thee: now that there be a number of us, which love thee, desire thine abode, & acknowledge thee: hold on thy love still, depart not from us, deny us not, O thou God of truth, which art the God that changest not. And if thou wouldst or couldst forget us, calling upon thee: yet what should become of thy great name, which is called upon by us? And therefore for thy glories sake, and for thy blessed names sake, which in our destruction should b● rend and run through, spare v●spare us good Lord, according to the usual dealing, which thou hast ever kept with those, which in prayer have had recourse unto thee, and according to the old and unchangeable nature, of a merciful, kind, sparing, & long suffering God. Which mercy we do not, (O Lord) desire, to the end that we should tumble and wallow ourselves in our accustomed neglect, and contempt of thy holy word: but together with mercy for our sins, and the reward of them, we most humbly crave upon the knees of our hearts: that for the time to come, (how long, or how short soever) we with denial and detestation of our selves, and of our wicked lusts, may ●●er up unto thee in jesus Christ, ●●r selves, our bodies and souls to ●●e servants at thy holy commandment in that reasonable service, ●hich the high reason of thy holy ●orde doth prescribe: and to be weapon's, or instruments of righteousness, ●nd holiness, as they have been heretofore of the contrary. All which things, as whatsoever thou knowest ●o be further needful for us, or for any of the Churches, we pray thee, as our saviour hath taught. etc.   

A CONFESSION OF sins, with faith and repentance.  
O Merciful and heavenly Father, we thy servants do humbly prostrate ourselves before thy majesty, acknowledging here in thy ●ight our heinous offences committed against thy Majesty, seeing and beholding thy heavy wrath against them: we feel ourselves laden (O Lord our God) with a huge company of horrible sins, whereof even the very lest, (being but conceived in thought,) is sufficient in judgement, to throw us down to the everlasting burning Lake. Our own consciences, O Lord, do bear witness against us, of our manifold transgressions of thy blessed law, of our security and senseless blindness, running headlong to destruction, committing sin after sin, although not notorious to the world, yet horrible before thine eye. The thoughts of our hearts rise up in judgement against us: the vanity of our talk before thy majesty condemneth us: the wickedness of our deeds from thy sight rejecteth us: all our wicked thoughts, words and deeds, with the inward corruption of our nature, do altogether as it were a whole lump and load of sin, lie heavy upon us, & with their intolerable weight do even press us down to Hell.  
We do daily groan under the burden of them, inwardly lamenting our own folly, so greedily running into them. In heaven, earth, or hell, we see none able to sustain the weight of them, but even thy dearly beloved son jesus Christ, who in mercy infinite, and compassion endless, hath sustained and overcome that endless punishment due unto them: in him therefore, in him most merciful Father, and through him, we come to thee, being fully assured according to thy promise, that thou wilt accept & take that full recompense, which he thy dear son hath made for us, as a just ransom for all the sins of all those, who with a true faith take hold on him. In him therefore we see thine anger towards us appeased, thy wrath satisfied, and our debts paid.  
Increase in us, (good Lord,) we beseech thee, this lively and feeling faith, for we feel it oftentimes in us very weak, and troubled with many doubts: increase it in us (O Lord) that we may through thy holy spirit be assured, that the punishment of our sins is fully in thy son discharged. Make us, O Lord our God, to feel this same in our souls and consciences, that jesus Christ is ours, and all that he hath done: that we are grafted into his body, and made one with him, and therefore fellow heirs with him of everlasting life. Let us not only have these words in our mouths (good Lord) but through thy holy spirit, let us feel the comfort of them in our hearts fully sealed and settled in us: that we feeling ourselves inwardly before thy judgement seat discharged, and our consciences towards thee appeased: may be swallowed up with an unfeigned love toward thy heavenly Majesty, and towards our brethren for thy sake. Make sin to die in us daily more and more, that we may hate, detest, and utterly abhor all sin and wickedness in all men, but especially in ourselves: that we may strongly (through thy holy spirit) set ourselves in open war and defiance against all sin and wickedness: that we please not ourselves in our sins, but straightly examining sin by the just rule of thy holy laws, we may utterly from the bottom of our hearts condemn even the least sin in our selves, having our whole joy, comfort, & consolation, upon those things which be agreeable to thy blessed will, always being afraid to do any thing contrary to the same: that we may even from the bottom of our hearts, examine and try our thoughts, before thy presence, that they be upright and unfeigned, not hypochriticall in outward show only, and appearance, but that even all corners of our hearts being opened and disclosed before thee, we may even as though it were openly before the face of the whole world, bring them in show, knowing that a double heart is detestable in thy sight: and that we may walk always as before thine eyes, not only before the eyes of man, being more careful to walk circumspectly, in this respect, that we have thee to be a viewer of our doings, a thousand fold more than the eyes of man: that thus we may walk as becometh thy children, not only in outward show, but also in sincerity of heart, abhorring even the least sin in ourselves, striving, resisting, and fight against sin, not delighting ourselves in sin, nor nourishing the same in our breast, but earnestly embracing, and studiously seeking after those things which be pleasant in thine eyes: that neither the fear of man, nor loss of goods, life, lands, possessions or friends, draw us away from thee, to do any the lest thing contrary to thy will and pleasure: neither the favour or friendship of man, nor yet the flattering enticements of this world, nor the vain promotions of the same, do move us any whit from the true and endless joy, delight and pleasure which we ought to have in those things which be agreeable to thy will, and the constant performance of the same: but that always to the end of our life we may continue in thy paths, growing and increasing from faith to faith, from strength to strength, till at the length we shall come to thy everlasting rest. Amen.   

A Prayer for the Queen.  
O Gracious Lord, and most merciful Father, we acknowledge thee the Lord of Lords, and the King of Kings, creating at the beginning, and ruling all things evermore in heaven and earth, according to thy wonderful wisdom and power: and ourselves to be thy poor servants, the work of thy hands, and the sheep of thy pasture, subjecteth to thy Majestic, & depending upon thy fatherly providence for all things. Nevertheless, seeing thou in thy wisdom annoyntest Kings and Queens, appointing them to rule over thy people, to sit as Lieutenants in thy seat, to minister justice, and most of all, as Fathers and Nurses to maintain & cherish thy Church: commanding us not only to obey and honour them: but moreover to pray for them, as watching over us for our good. We therefore beseech thee for thy great mercy's sake, and for jesus Christ's sake, to show thy mercy to all Kings and Princes, that maintain thy glorious Gospel: but especially we pray thee to bless our gracious Queen, in all spiritual blessings in Christ jesus, and in all temporal blessings, according to thy good pleasure, that in the great measures of thy effectual love, she may more and more find great increase of virtue, and wisdom, & strength in Christ jesus, to the faithful and happy discharge of her duty, that her holiness, and joy, and zeal of thy house may be multiplied and everlasting.  
And seeing it hath pleased thee, of thy singular mercy, to give her this special honour, first to suffer for thy glorious truth, and afterward miraculously delivering her out of the hands of her enemies, to set a crown upon her head, and to make her the instrument to advance thy glory & Gospel, for which she suffered, and to bring it out of darkness into light, out of persecution into this great and long peace. As we give thee most hearty thanks for this singular benefit, so we beseech thee to make her and us evermore thankful for it, and in thy good pleasure still to preserve her for the continuance of these blessings towards us, with all increase from time to time, to thy glory, the benefit of the Church, and her infinite peace in Christ jesus, the prince of peace. And further more, we pray thee for her, and the estate, that such as be enemies of the Gospel, and her enemies also, for the defence thereof, may not despise the peace offered them to repentance, but that they may account thy long suffering, & her peaceable & unbloody government, an occasion of salvation to their souls, and unfeigned love to the truth, and their merciful sovereign. Otherwise of they still remain disobedient to the truth, disobedient to her highness, and dangerous to the state, then (O God of our Salvation) as thou hast discovered them, so discover them still, as thou hast prevented them, so prevent them still, and let their eyes wax weary with looking, and their hearts faint with waiting for the coming of that, which yet cometh not, neither let it come (O Lord) we beseech thee, but a blessed, and a long reign to her, and peace to Zion for evermore. Also (dear father) so bless, so love, so in thy spirit sanctify and keep her, that she may in the spirit of counsel and fortitude so rule that other sister also, namely this her common wealth, that they may flourish together, and grow up together as palm trees, in beauty, and in strength, giving aid and help one to an other, that in the Church the glory of God may appear, as the Sun in his brightness, and that the land may flow with Milk and Honey, and true peace abound therein, as in the triumphant reign of Deborah.  
These graces (O Lord) are great, and we miserable sinners, unworthy of the least of them: therefore look not to us, but to thyself, not to our iniquities, but to thy great mercies, accepting the death and passion of thy Son, as a full ransom for all our offences: throwing them into the bottom of the Sea, and making his cross and resurrection effectual in us to all obedience and godliness, as becometh thy Saints: that to all other thy good blessings towards our gracious Sovereign, this may be added, that she governeth blessedly, over a blessed people, a people blessed of the Lord, and beloved of the Lord, and ●hat thy graces may abound as the waters of the Sea, in the Prince and in the people, in the Church, and in the Common wealth, from day to day, till the day of our translation into thy kingdom, where justice inhabiteth, where also we shall inhabit and reign with thee, according to thy promise for ever. Grant these things (O merciful Father) ●or thy dear Son our Lord jesus Christ his sake, in whose name we crave them at thy merciful hand, praying furthermore for them, as he hath taught us to pray. Our Father which are in heaven, etc.   
FINIS.