The holy exercise of fasting Described largely and plainly out of the word of God: with all the parts and causes, and seuerall kinds of the same: together with the most fit times, and conuenient seasons, when and how long it should be held: with the manifold fruite and commoditie that redoundeth to vs thereby: and the whole nature and order thereof. In certaine homilies or sermons, for the benefit of all those, that with care and conscience intend at any time publikely or priuately to put in practise the same. By Nicolas Bownde Doctor of diuinitie. Perused and allowed by publike authoritie.
Publisher: Printed by Iohn Legat printer to the Vniuersitie of Cambridge 1604 And are to be sold at the signe of the Crowne in Pauls Churchyard by Simon Waterson in London
The first Homilie sheweth, that the exercise of fasting is not an humane constitution, but an ordinance of God, approoued in the old and newe Testament,
The First Homily shows, that the exercise of fasting is not an humane constitution, but an Ordinance of God, approved in the old and new Testament,
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I thought it my bound dutie first of all to God, and then to you (committed to my charge) in one part of the day at the least (during this time of fasting) to intreat of the thing it selfe, that so you might know how to behaue your selues in it,
I Thought it my bound duty First of all to God, and then to you (committed to my charge) in one part of the day At the least (during this time of fasting) to entreat of the thing it self, that so you might know how to behave your selves in it,
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but appointed of God, and commanded in his holy word: and therefore that which he doth necessarily require at the hands not onely of others, but euen of our selues.
but appointed of God, and commanded in his holy word: and Therefore that which he does necessarily require At the hands not only of Others, but even of our selves.
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and so make no difference of times either for fasting or for feasting, but (if they haue wherewithall) all times are alike vnto them for eating, or not eating.
and so make no difference of times either for fasting or for feasting, but (if they have wherewithal) all times Are alike unto them for eating, or not eating.
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So the Prophet Esay findeth fault with some of his time, who when the Lord called them by his worde and punishments vnto fasting, they fell to feasting,
So the Prophet Isaiah finds fault with Some of his time, who when the Lord called them by his word and punishments unto fasting, they fell to feasting,
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To this end wee may remember, what is written concerning fasting in the booke of Leuiticus, and namely how there it is said, that the Lord commaunded the Iewes once a yeere, that euery soule should humble it selfe with fasting before the Lorde in one of the great assemblies:
To this end we may Remember, what is written Concerning fasting in the book of Leviticus, and namely how there it is said, that the Lord commanded the Iewes once a year, that every soul should humble it self with fasting before the Lord in one of the great assemblies:
and be occupied in all exercise of Gods worship, as vpon the Sabbath day, and that the Priest should make attonement by praier to obtaine remission of their sinnes.
and be occupied in all exercise of God's worship, as upon the Sabbath day, and that the Priest should make atonement by prayer to obtain remission of their Sins.
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and that they should then lay aside all their wordly businesse, and haue an holy conuocation and therein haue sacrifices and praier, that it might be a Sabbath vnto them,
and that they should then lay aside all their wordly business, and have an holy convocation and therein have Sacrifices and prayer, that it might be a Sabbath unto them,
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euen that there might be great humiliation in them for their sinnes, (which two are not so proper vnto the Sabbath) and so vpon their repentance God might be reconciled vnto them, and spare them;
even that there might be great humiliation in them for their Sins, (which two Are not so proper unto the Sabbath) and so upon their Repentance God might be reconciled unto them, and spare them;
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and so they may seeme not to appertaine to this argument of fasting, yet besides that all learned men doe thus take them, that this was a day of yeerely fasting,
and so they may seem not to appertain to this argument of fasting, yet beside that all learned men do thus take them, that this was a day of yearly fasting,
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therefore wee may be assured that this is ment in these places, and that this was their practise, that vpon this day they abstaining from meat and drinke, did thus also cease from worke,
Therefore we may be assured that this is meant in these places, and that this was their practice, that upon this day they abstaining from meat and drink, did thus also cease from work,
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And there was great reason of it, for in the yeere many great sins might be committed of al sorts, which might iustly prouoke Gods wrath against them,
And there was great reason of it, for in the year many great Sins might be committed of all sorts, which might justly provoke God's wrath against them,
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therefore they might thinke that once in the yeere at the least, there was cause for them thus to humble themselues, especially when God had cōmanded them so to do.
Therefore they might think that once in the year At the least, there was cause for them thus to humble themselves, especially when God had commanded them so to do.
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yet to helpe their infirmitie heerein, they had a solemne day appointed for this purpose, that the time it selfe might not onely put them in minde of that, which otherwise would haue beene forgotten of the most,
yet to help their infirmity herein, they had a solemn day appointed for this purpose, that the time it self might not only put them in mind of that, which otherwise would have been forgotten of the most,
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and then what would they doe, if there were no Sabbath at all.) So the godly no doubt in those daies did finde by their owne experience, that though they had oftentimes cause in respect of their sinnes,
and then what would they do, if there were no Sabbath At all.) So the godly no doubt in those days did find by their own experience, that though they had oftentimes cause in respect of their Sins,
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and the punishment of them to fast publikely and priuately, yet if they had had no set time appointed for it, they should verie often haue failed in so necessarie a dutie:
and the punishment of them to fast publicly and privately, yet if they had had no Set time appointed for it, they should very often have failed in so necessary a duty:
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euen as we see among our selues, that because we haue no such times appointed for vs, that verie few though they haue great cause, do practise it at any time.
even as we see among our selves, that Because we have no such times appointed for us, that very few though they have great cause, do practise it At any time.
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Now though the ceremony of the yeerely day be taken away, as many other solemne daies of theirs are yet the thing it selfe, that is Fasting, is not taken away:
Now though the ceremony of the yearly day be taken away, as many other solemn days of theirs Are yet the thing it self, that is Fasting, is not taken away:
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and so we hauing the same cause among vs, which mooued the Lord to inioine them this practise, must thinke, that we haue the same commandement also of fasting:
and so we having the same cause among us, which moved the Lord to enjoin them this practise, must think, that we have the same Commandment also of fasting:
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And first of all in respect of our great vnwoorthinesse of Gods manifold benefits: for looke to rhem that be publike, past and present, as the long, and happie,
And First of all in respect of our great unworthiness of God's manifold benefits: for look to Rhem that be public, past and present, as the long, and happy,
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because they enioyed manie great benefits vnder his gouernment, saying, Ye daughters of Israel weepe for Saul, which clothed you in scarlet and with pleasures,
Because they enjoyed many great benefits under his government, saying, You daughters of Israel weep for Saul, which clothed you in scarlet and with pleasures,
then we much more haue cause to lament for her death, by whose life we enioyed and that so long so many inestimable benefits both for soule and bodie, for profit and for pleasure:
then we much more have cause to lament for her death, by whose life we enjoyed and that so long so many inestimable benefits both for soul and body, for profit and for pleasure:
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For when many great benefits come heaped vp one after another, and no measure of true thankfulnesse and obedience answerable vnto it, there must needs come some great punishment afterwards, if it be not preuented.
For when many great benefits come heaped up one After Another, and no measure of true thankfulness and Obedience answerable unto it, there must needs come Some great punishment afterwards, if it be not prevented.
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then if our sinnes be as great, and many, or more than theirs, because we haue more and greater benefits (for his Word in the ministery of the Gospel is more cleerely come to vs,
then if our Sins be as great, and many, or more than theirs, Because we have more and greater benefits (for his Word in the Ministry of the Gospel is more clearly come to us,
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Moreouer if we consider the great sicknes and mortality, that raigneth, & hath done a long time in most of the chiefe places in the land, as in London where haue died 2000. this last weeke and more;
Moreover if we Consider the great sickness and mortality, that Reigneth, & hath done a long time in most of the chief places in the land, as in London where have died 2000. this last Week and more;
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so that it is reported, that there are certaine hundred houses standing emptie: besides in most of the villages about London, and in other cities and great townes,
so that it is reported, that there Are certain hundred houses standing empty: beside in most of the villages about London, and in other cities and great Towns,
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as in Norwich, and in manie coast townes, and other in Norfolke and Suffolke, as Yarmouth, Laystaffe, Ipswich, &c. that I speake not of those which are in other shires,
as in Norwich, and in many coast Towns, and other in Norfolk and Suffolk, as Yarmouth, Laystaffe, Ipswich, etc. that I speak not of those which Are in other shires,
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when wee haue seene sin abound, threatning Gods iudgement, yea when wee haue seene and felt his punishment vpon vs, in vnseasonable weather, in scarcitie and deere yeeres, in the time of common sicknesse, in the feare of our enemies, in traitors at home, and such like:
when we have seen since abound, threatening God's judgement, yea when we have seen and felt his punishment upon us, in unseasonable weather, in scarcity and deer Years, in the time of Common sickness, in the Fear of our enemies, in Traitors At home, and such like:
To this end consider, what is written by the Prophet Ioel, cap. 2. Therefore now the Lorde saith, turne you vnto me with all your heart, a•• with fasting,
To this end Consider, what is written by the Prophet Joel, cap. 2. Therefore now the Lord Says, turn you unto me with all your heart, a•• with fasting,
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in the former part of that Chapter hee had put them in minde of a great punishment of God, that was vpon the fruits of the earth by caterpillers and such like vermine,
in the former part of that Chapter he had put them in mind of a great punishment of God, that was upon the fruits of the earth by caterpillars and such like vermin,
euen to humble themselues for their sinnes the cause of it, and to seeke to him with fasting and praier, and therefore saith, that God commanded them so to do:
even to humble themselves for their Sins the cause of it, and to seek to him with fasting and prayer, and Therefore Says, that God commanded them so to do:
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If then this was done by the commandement of God vpon such an occasion, then may wee be assured also, that other publike fasts, that we reade of in the Scriptures vpon the like occasions, had the like commandement from God,
If then this was done by the Commandment of God upon such an occasion, then may we be assured also, that other public fasts, that we read of in the Scriptures upon the like occasions, had the like Commandment from God,
when he heard of the ouerthrow that the Israelites had by the Philistims, and so himselfe and his companie did fast for that great losse: accounting as it is written:
when he herd of the overthrow that the Israelites had by the philistines, and so himself and his company did fast for that great loss: accounting as it is written:
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then we much more haue good cause to doe, as wee doe, and this fast, that is now euerie where obserued by publike authoritie, is done vpon good ground,
then we much more have good cause to do, as we do, and this fast, that is now every where observed by public Authority, is done upon good ground,
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The like may be said of all other fastes obserued in Gods worde, namely, that they haue bene taken vp, not as a voluntarie or wil-worship, that it should be saide of them, who hath required these things at your hands? but as a necessarie obedience vnto the commandement of God,
The like may be said of all other fasts observed in God's word, namely, that they have be taken up, not as a voluntary or will-worship, that it should be said of them, who hath required these things At your hands? but as a necessary Obedience unto the Commandment of God,
As also in the daies of Hester, when Haman the Iewes aduersarie sought their ruine and ouerthrow, they to preuent it, sought to humble themselues before God for their sinnes,
As also in the days of Esther, when Haman the Iewes adversary sought their ruin and overthrow, they to prevent it, sought to humble themselves before God for their Sins,
Last of all, that we might be persuaded that God requireth fasting of vs as well as of our forefathers, of the Gentiles as well as of the Iewes, vnder the Gospell as well as in the time of the Law:
Last of all, that we might be persuaded that God requires fasting of us as well as of our Forefathers, of the Gentiles as well as of the Iewes, under the Gospel as well as in the time of the Law:
And so this may be sufficient to certifie the consciences of all (that are not euill disposed) That to serue God in fasting and prayer is a thing that he requireth of vs:
And so this may be sufficient to certify the Consciences of all (that Are not evil disposed) That to serve God in fasting and prayer is a thing that he requires of us:
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and so that which in it selfe rightly vsed was a means of health for soule and bodie, was by their ignorance and abuse the cause of manie grieuous diseases & mortalitie among them,
and so that which in it self rightly used was a means of health for soul and body, was by their ignorance and abuse the cause of many grievous diseases & mortality among them,
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so it might come to passe, that whereas by this meanes wee seeke to pacifie the wrath of God alreadie broken out against vs (which also we shall do in time,
so it might come to pass, that whereas by this means we seek to pacify the wrath of God already broken out against us (which also we shall do in time,
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And as in the sanctification of the Sabbath there are two things, the one to rest from all bodily labour, (appertaining to the bodie) the other to sanctifie that time of rest (belonging chiefely to the soule) which is the principall end of the other:
And as in the sanctification of the Sabbath there Are two things, the one to rest from all bodily labour, (appertaining to the body) the other to sanctify that time of rest (belonging chiefly to the soul) which is the principal end of the other:
So in fasting there are these two things to be considered, the one to absteine from all food, (which directly concerneth the body) the other is the end,
So in fasting there Are these two things to be considered, the one to abstain from all food, (which directly concerns the body) the other is the end,
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The former is an abstinence for a time wholly from all the commodities and pleasures of this life, thereby to make vs fitter for the inward graces of the minde:
The former is an abstinence for a time wholly from all the commodities and pleasures of this life, thereby to make us fitter for the inward graces of the mind:
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as to absteine from meat, and drinke, & sleepe, and such like, that the bodie being thereby humbled and pulled downe, the mind thereby might be humbled and cast downe also in it selfe before God.
as to abstain from meat, and drink, & sleep, and such like, that the body being thereby humbled and pulled down, the mind thereby might be humbled and cast down also in it self before God.
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So that vpon this, and such like daies, we ought to abstaine from al comforts of the body to these ends, both that we might thereby the better feele the deserued misery of our sinnes,
So that upon this, and such like days, we ought to abstain from all comforts of the body to these ends, both that we might thereby the better feel the deserved misery of our Sins,
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Furthermore, seeing this outward abstinence is appointed to this ende, to further vs in true humilitie and affliction of our soules, as hath beene shewed out of Leuit. 16. where it is precisely and in expresse words required, that euery one should humble his soule vpon that day:
Furthermore, seeing this outward abstinence is appointed to this end, to further us in true humility and affliction of our Souls, as hath been showed out of Levites 16. where it is precisely and in express words required, that every one should humble his soul upon that day:
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and so appointed to this end, that otherwise we cannot attaine vnto it in that measure that we should (for then had God appointed it in vaine, which once to imagine were most horrible blasphemie) in respect of this, God doth require it,
and so appointed to this end, that otherwise we cannot attain unto it in that measure that we should (for then had God appointed it in vain, which once to imagine were most horrible blasphemy) in respect of this, God does require it,
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For as the Sacrament is appointed to that end, that thereby we might effectually remember Christes death, according as it is written, Doe this in remembrance of me,
For as the Sacrament is appointed to that end, that thereby we might effectually Remember Christ's death, according as it is written, Do this in remembrance of me,
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as vnbeleefe, deadnesse, and dulnesse, hardnesse of heart, want of feeling of our sinnes and the deserued punishments of them, priuie pride, want of feruencie in praier,
as unbelief, deadness, and dulness, hardness of heart, want of feeling of our Sins and the deserved punishments of them, privy pride, want of fervency in prayer,
Wherin, though themselues were altogither voide of the right maner of fasting prescribed in Gods worde, (as shall appeere more fully heereafter) and so should haue pulled out the great beame first that was in their owne eie,
Wherein, though themselves were altogether void of the right manner of fasting prescribed in God's word, (as shall appear more Fully hereafter) and so should have pulled out the great beam First that was in their own eye,
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yet we cannot denie, that we haue giuen them too iust occasion of their slander, because wee haue not vsed it publikely and priuately as often, as we should.
yet we cannot deny, that we have given them too just occasion of their slander, Because we have not used it publicly and privately as often, as we should.
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But now seeing the Lord requireth it of vs, more then euer he did in our time (for we haue not knowen so great a plague) why should we not now by the practise of fasting, both for our owne good,
But now seeing the Lord requires it of us, more then ever he did in our time (for we have not known so great a plague) why should we not now by the practice of fasting, both for our own good,
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and to stop the mouthes of our enimies, and that the Gospell might bee well spoken of, take away such occasions? Thus though fasting be but an outward bodilie exercise,
and to stop the mouths of our enemies, and that the Gospel might be well spoken of, take away such occasions? Thus though fasting be but an outward bodily exercise,
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and we ought to vse it also, that we might deliuer the Gospell from that slander, which by the too great abuse of their libertie in eating and drinking carnall men haue brought vpon it,
and we ought to use it also, that we might deliver the Gospel from that slander, which by the too great abuse of their liberty in eating and drinking carnal men have brought upon it,
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Heere then first of all commeth to be considered the abstinence from meat and drinke, which because it is one of the principall outward obseruations, the whole exercise tooke the name of that; for it is called Fasting:
Here then First of all comes to be considered the abstinence from meat and drink, which Because it is one of the principal outward observations, the Whole exercise took the name of that; for it is called Fasting:
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And besides, that the nature of the word doth signifie so much, the whole practise of the Church of God in the Olde and New Testament doth sufficiently declare that this is a principall thing in this ordinance of God, Vtterly to refraine for a time from all kinds of meats and drinkes whatsoeuer.
And beside, that the nature of the word does signify so much, the Whole practice of the Church of God in the Old and New Testament does sufficiently declare that this is a principal thing in this Ordinance of God, Utterly to refrain for a time from all Kinds of Meats and drinks whatsoever.
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though the Elders & chiefe men of his house did persuade him thereunto: for these are the words of the text, That Dauid besought God for the childe, and fasted:
though the Elders & chief men of his house did persuade him thereunto: for these Are the words of the text, That David besought God for the child, and fasted:
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Whereby it appeareth, that the Popish fasts, which they so greatly boasted of, were nothing lesse than that true fast, which the Scripture teacheth, and which we must practise:
Whereby it appears, that the Popish fasts, which they so greatly boasted of, were nothing less than that true fast, which the Scripture Teaches, and which we must practise:
for they brake it diuers wayes, both in fulnesse, & also in all delicacie of meats, which they permit vnto themselues in great measure, euen vpon their fasting daies:
for they brake it diverse ways, both in fullness, & also in all delicacy of Meats, which they permit unto themselves in great measure, even upon their fasting days:
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as well as vpon any other day to fill themselues at dinner with all kindes of meats (flesh onely excepted) and also at breakefast and supper to fil themselues with bread and drinke as much as they would:
as well as upon any other day to fill themselves At dinner with all Kinds of Meats (Flesh only excepted) and also At breakfast and supper to fill themselves with bred and drink as much as they would:
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but the word of God teacheth vs (and this hath beene the practise of all the godly) that we abstaine breakfast and dinner, that wee might fast from euening to euening.
but the word of God Teaches us (and this hath been the practice of all the godly) that we abstain breakfast and dinner, that we might fast from evening to evening.
What an abuse was this, thus to peruert the right end of Gods ordinance into that that was cleane contrarie vnto it? which as we do iustly condemne in them,
What an abuse was this, thus to pervert the right end of God's Ordinance into that that was clean contrary unto it? which as we do justly condemn in them,
Was not this a plaine mocking, and a ridiculous, yea more then apish imitation of their fasting, that when they did most of all professe it for the humbling of their bodies,
Was not this a plain mocking, and a ridiculous, yea more then apish imitation of their fasting, that when they did most of all profess it for the humbling of their bodies,
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whereas we haue seene, that both the nature of the word Fasting, and also the practise of the best in holy Scripture doth require to eate nothing, but wholly to absteine.
whereas we have seen, that both the nature of the word Fasting, and also the practice of the best in holy Scripture does require to eat nothing, but wholly to abstain.
Besides this abstinence from meate and drinke, which is first and cheefe, and from whence the whole action is denominated, there ought to be some forbearing at that time of sleepe also,
Beside this abstinence from meat and drink, which is First and chief, and from whence the Whole actium is denominated, there ought to be Some forbearing At that time of sleep also,
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So that though we should neuer play the sluggards, and delight in sleeping, which Solomon greatly condemneth in many places of the Prouerbs: but take our rest as well as our meat moderately & soberly,
So that though we should never play the sluggards, and delight in sleeping, which Solomon greatly Condemneth in many places of the Proverbs: but take our rest as well as our meat moderately & soberly,
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Thus the prophet Ioel biddes the Priests lie all night in sackcloth, and so sheweth that they should continue their fast at least som part of the night:
Thus the Prophet Joel bids the Priests lie all night in Sackcloth, and so shows that they should continue their fast At least Some part of the night:
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or infirmitie of bodie, or age yoong or old, are not able to performe it after this strict maner, that then euen by the lawe of God they haue libertie to vse so much in both these kindes,
or infirmity of body, or age young or old, Are not able to perform it After this strict manner, that then even by the law of God they have liberty to use so much in both these Kinds,
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For as Christ Iesus excuseth his disciples in the case of necessity for plucking the eares of corne and eating when they were hungrie and faint, that thereby they might be more fit to follow him, and attend vpon his seruice:
For as christ Iesus excuseth his Disciples in the case of necessity for plucking the ears of corn and eating when they were hungry and faint, that thereby they might be more fit to follow him, and attend upon his service:
And again as rest vpon the Sabbath is necessarily required, yet in times of necessitie labour is not onely permitted but also commanded, and thus Helias fleeing 40. daies together for the safegard of his life from the cruell persecution of Iesabell, his trauell vpon those Sabbaths was no breach of the law:
And again as rest upon the Sabbath is necessarily required, yet in times of necessity labour is not only permitted but also commanded, and thus Elias fleeing 40. days together for the safeguard of his life from the cruel persecution of Jezebel, his travel upon those Sabbaths was not breach of the law:
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But heerein we must take heed that wee abuse not Gods liberalitie, and make it a cloake to our lustes, that vnder this colour and pretence of our infirmities, we eate and drinke,
But herein we must take heed that we abuse not God's liberality, and make it a cloak to our lusts, that under this colour and pretence of our infirmities, we eat and drink,
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Seeing the Lord dealeth so mercifully with vs all, that euen in the times, wherein he most restraineth vs, he giueth so great libertie to all that need, we must needs be so much the more vnthankefull vnto him for it,
Seeing the Lord deals so mercifully with us all, that even in the times, wherein he most restraineth us, he gives so great liberty to all that need, we must needs be so much the more unthankful unto him for it,
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The King of Nineue in that fast of his did not onely command that man and beast should put on sackcloth, but himselfe also arose from his throne & place of estate,
The King of Nineveh in that fast of his did not only command that man and beast should put on Sackcloth, but himself also arose from his throne & place of estate,
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We then though we be not tied to this kinde of weed, yet we must obserue the equitie of it, which is to abstaine from that costly apparell and trimming vp of our selues, which might puffe vp the body with pride,
We then though we be not tied to this kind of weed, yet we must observe the equity of it, which is to abstain from that costly apparel and trimming up of our selves, which might puff up the body with pride,
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For as it is said of the Israelites, whē Moses brought them that ill tidings from the Lord, after their idolatrie with their golden calfe, that he would not goe with them,
For as it is said of the Israelites, when Moses brought them that ill tidings from the Lord, After their idolatry with their golden calf, that he would not go with them,
And truely all experience both of holy Scripture and otherwise doth sufficiently shewe, that godly wise men & women haue obserued a difference according to the time,
And truly all experience both of holy Scripture and otherwise does sufficiently show, that godly wise men & women have observed a difference according to the time,
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For it is noted of Hester that vertuous and noble Queene, that at the end of the fast she put on hir roiall apparell, that is, such as was meete for a Princes to be seene in, insinuating that during the time of the fast she wore other apparel,
For it is noted of Esther that virtuous and noble Queen, that At the end of the fast she put on his royal apparel, that is, such as was meet for a Princes to be seen in, insinuating that during the time of the fast she wore other apparel,
that is, he clothed himselfe like a king, and did annoint and trimme vp himselfe to looke cheerefully, to shew that whiles he fasted he was dissolute and carelesse of himselfe,
that is, he clothed himself like a King, and did anoint and trim up himself to look cheerfully, to show that while he fasted he was dissolute and careless of himself,
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So Iudith that vertuous woman, when she went to Holophernes for the safegarde of her people, did put off her widdowes apparell, that is, her mourning weede, which during the time of her widdowhood she had worne before, which was a time of mourning,
So Iudith that virtuous woman, when she went to Holofernes for the safeguard of her people, did put off her widow's apparel, that is, her mourning weed, which during the time of her widowhood she had worn before, which was a time of mourning,
for the Prophet Ioel calling all sorts of men and women vnto fasting, because the punishment then vpon them was very great, speaketh euen to both these by name,
for the Prophet Joel calling all sorts of men and women unto fasting, Because the punishment then upon them was very great, speaks even to both these by name,
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And thus much of the seueral things, wherin the outward abstinence consisteth, which is the first part of this holy exercise, now it remaineth that I should intreat of the inwarde vertues of the minde to be attained vnto by these meanes which are those that follow.
And thus much of the several things, wherein the outward abstinence Consisteth, which is the First part of this holy exercise, now it remains that I should entreat of the inward Virtues of the mind to be attained unto by these means which Are those that follow.
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and how necessary it is, and by what meanes we may atttaine vnto it. IN the former Treatise we haue shewed, wherein the first part of fasting consisteth:
and how necessary it is, and by what means we may atttaine unto it. IN the former Treatise we have showed, wherein the First part of fasting Consisteth:
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and when this outward abstinence hath beene vsed without these inward graces of humilitie and such like, the Prophets haue iustly found fault with them:
and when this outward abstinence hath been used without these inward graces of humility and such like, the prophets have justly found fault with them:
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Therefore we see what must make all our fasting acceptable vnto God, euen that we be furthered by them in al such graces of his spirit in our soules and consciences,
Therefore we see what must make all our fasting acceptable unto God, even that we be furthered by them in all such graces of his Spirit in our Souls and Consciences,
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For as in the Sabbath bodily rest is first commanded, yet the sanctifying of the day of rest in the holy worship of God is chiefe, and that whereunto the other is referred,
For as in the Sabbath bodily rest is First commanded, yet the sanctifying of the day of rest in the holy worship of God is chief, and that whereunto the other is referred,
Therfore as if we wil keepe that fourth commandement, we must so rest, that hauing our minds & bodies drawn frō all worldly things, we might in both be wholly occupied in gods seruice:
Therefore as if we will keep that fourth Commandment, we must so rest, that having our minds & bodies drawn from all worldly things, we might in both be wholly occupied in God's service:
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all which are so much the more excellent, and therefore the more diligently to be laboured after than the other, by how much the soule is better than the body,
all which Are so much the more excellent, and Therefore the more diligently to be laboured After than the other, by how much the soul is better than the body,
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The first is, the true humbling and casting downe of ourselues before the high Maiestie of God with sorrow and griefe of heart for all our sinnes in the conscience and feeling of them,
The First is, the true humbling and casting down of ourselves before the high Majesty of God with sorrow and grief of heart for all our Sins in the conscience and feeling of them,
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The second is the assurance and good hope that we should haue, through the free mercy of God in his gratious promises, of the pardon and forgiuenesse of euery one of them for Christ Iesus his sake vpon our true repentance and vnfained turning from them:
The second is the assurance and good hope that we should have, through the free mercy of God in his gracious promises, of the pardon and forgiveness of every one of them for christ Iesus his sake upon our true Repentance and unfeigned turning from them:
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and he was intreated of vs. Where we see how he in his returne from Babylon to Ierusalem after the captiuity with many other, at such a place proclaimed a fast to these ends, both that they might humble themselues before God for their sinnes, which were the cause of their captiuitie,
and he was entreated of us Where we see how he in his return from Babylon to Ierusalem After the captivity with many other, At such a place proclaimed a fast to these ends, both that they might humble themselves before God for their Sins, which were the cause of their captivity,
first •o bee thoroughly humbled for their sinnes, and then by earnest praier to seeke to God with hope, that hee would giue them the thing, that then they stood in need of,
First •o be thoroughly humbled for their Sins, and then by earnest prayer to seek to God with hope, that he would give them the thing, that then they stood in need of,
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and what we must specially labour after in it, namely that wee may be humbled before God for all our sinnes, which haue so greatly prouoked the wrath of God, that it may easily be seene of all;
and what we must specially labour After in it, namely that we may be humbled before God for all our Sins, which have so greatly provoked the wrath of God, that it may Easily be seen of all;
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and that we seeke to him by feruent praier for the turning away of his heauie hand that hath a long time beene most greeuously vpon many parts of this lande:
and that we seek to him by fervent prayer for the turning away of his heavy hand that hath a long time been most grievously upon many parts of this land:
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as good neuer a whit, as neuer the better, so in this in like maner. To speake therefore in order first of the humbling and casting downe of our selues:
as good never a whit, as never the better, so in this in like manner. To speak Therefore in order First of the humbling and casting down of our selves:
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this humilitie of minde is a vile esteeming, and base iudgeing, or thinking of our selues before God and men in respect of our innumerable great sinnes, wherewith we haue defiled our selues,
this humility of mind is a vile esteeming, and base judging, or thinking of our selves before God and men in respect of our innumerable great Sins, wherewith we have defiled our selves,
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being also thereby ready to iustify themselues before God, and men, like vnto that proud Pharisie, that Christ speaketh of in the Gospell, who thus vaunteth of himselfe before God through hypocrisie,
being also thereby ready to justify themselves before God, and men, like unto that proud Pharisee, that christ speaks of in the Gospel, who thus vaunteth of himself before God through hypocrisy,
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for therefore doe we absteine from the outward comfort and maintenance of this life for a time, that wee might haue a quicker feeling of our vnwoorthinesse,
for Therefore do we abstain from the outward Comfort and maintenance of this life for a time, that we might have a quicker feeling of our unworthiness,
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and thus we bring downe the bodie, that the minde might bee brought downe, and we afflict the bodie, that the deserued death of soule and body might be the better knowen and felt of vs. We therefore abstaine from all pleasures and delights thereof lawful in themselues, that thorough conscience of our sinnes,
and thus we bring down the body, that the mind might be brought down, and we afflict the body, that the deserved death of soul and body might be the better known and felt of us We Therefore abstain from all pleasures and delights thereof lawful in themselves, that through conscience of our Sins,
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For this sorowing and mourning is so vnseparablie proper vnto the time of fasting, and so fitly answereth to the outward ceremonie of it, that the thing it selfe is thus noted out by Christ himselfe.
For this sorrowing and mourning is so unseparably proper unto the time of fasting, and so fitly Answers to the outward ceremony of it, that the thing it self is thus noted out by christ himself.
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Therefore let euerie one pray to God, that he would worke this in him, that hee may haue a soft and tender heart, a broken and contrite spirit, which is an acceptable sacrifice vnto him,
Therefore let every one pray to God, that he would work this in him, that he may have a soft and tender heart, a broken and contrite Spirit, which is an acceptable sacrifice unto him,
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For as the Sacrament of the Lordes Supper is appointed not onely that we might remember the death of Christ by it, according as it is written, This doe yee in remembrance of me,
For as the Sacrament of the lords Supper is appointed not only that we might Remember the death of christ by it, according as it is written, This do ye in remembrance of me,
euen as Benhadad king of Aram, sent his seruants girded with sackcloth about their loines, and with ropes about their heads, to Ahab king of Israell, to intreat for his life, saying, Thy seruant Benhadad saith, I praie thee let me liue, that he might see, that he iudged himselfe woorthie of death.
even as Benhadad King of Aram, sent his Servants girded with Sackcloth about their loins, and with ropes about their Heads, to Ahab King of Israel, to entreat for his life, saying, Thy servant Benhadad Says, I pray thee let me live, that he might see, that he judged himself worthy of death.
or to tread vpon the ground, yea so vnwoorthy of life, that if they had their deserts, they should be as deepe vnder the ground, as they were aboue it.
or to tread upon the ground, yea so unworthy of life, that if they had their deserts, they should be as deep under the ground, as they were above it.
& eternall condemnation, that would they haue borne the image of in their bodies, to testify openly against themselues, that they iudged themselues woorthy of that also.
& Eternal condemnation, that would they have born the image of in their bodies, to testify openly against themselves, that they judged themselves worthy of that also.
O Lord righteousnesse belongeth vnto thee, & vnto vs open shame, as appeareth this day vnto euerie man of Iudah, and to the inhabitants of Ierusalem, yea vnto all Israel, both neere and farre off, through al the countries,
Oh Lord righteousness belongeth unto thee, & unto us open shame, as appears this day unto every man of Iudah, and to the inhabitants of Ierusalem, yea unto all Israel, both near and Far off, through all the countries,
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Thus by his fasting from meate, and putting ashes vpon his head, hee professed that himselfe and al the people were not onely vnwoorthy of any deliuerance (which he sued for) but euen of life:
Thus by his fasting from meat, and putting Ashes upon his head, he professed that himself and all the people were not only unworthy of any deliverance (which he sued for) but even of life:
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as too many thinke, that because they haue done some good seruice vnto God to day, they may at other times take scope and libertie to themselues in sinne,
as too many think, that Because they have done Some good service unto God to day, they may At other times take scope and liberty to themselves in sin,
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like vnto those proud Pharisies, that saide vnto our Sauiour Christ, Why doe the Disciples of Iohn fast often and praie, and the Disciples of the Pharises also,
like unto those proud Pharisees, that said unto our Saviour christ, Why do the Disciples of John fast often and pray, and the Disciples of the Pharisees also,
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and so that that should be a soueraigne medicine to cure our soules, by this horrible abuse is turned into ranke poison to kill vs. For that that should make vs so to sorrow for our sinnes, that we should vnfainedly purpose to leaue thē, maketh vs more presumptuous and bould to sinne:
and so that that should be a sovereign medicine to cure our Souls, by this horrible abuse is turned into rank poison to kill us For that that should make us so to sorrow for our Sins, that we should unfeignedly purpose to leave them, makes us more presumptuous and bold to sin:
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euē to fast so many times, vpon such & such daies, and after such a maner, more or lesse, strictly according to the prescript of their ghostly father.
even to fast so many times, upon such & such days, and After such a manner, more or less, strictly according to the prescript of their ghostly father.
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Which fasts of theirs how well they haue kept, We haue seene before, but now we say, that they make them equall with the bloud of Christ, which is onely able to clense vs from all our sinnes.
Which fasts of theirs how well they have kept, We have seen before, but now we say, that they make them equal with the blood of christ, which is only able to cleanse us from all our Sins.
We then if we will haue anie blessing frō God by these means, must not onely abstaine from this blasphemous pride, to thinke the better of our selues,
We then if we will have any blessing from God by these means, must not only abstain from this blasphemous pride, to think the better of our selves,
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Seeing then this humiliation is a speciall vertue and grace of God to be attained vnto in the day of fast, it is necessarie to be considered, what is to be done for the effecting of it:
Seeing then this humiliation is a special virtue and grace of God to be attained unto in the day of fast, it is necessary to be considered, what is to be done for the effecting of it:
But when he seeth how many waies he standeth guiltie before God, and what a great account hee hath to giue vnto him, that hee seeth his sinnes to be more in number,
But when he sees how many ways he Stands guilty before God, and what a great account he hath to give unto him, that he sees his Sins to be more in number,
and then how many punishments and plagues in this world, and in the world to come are dew to him in soule and body for euer and euer according to the manifold curses of the law of God,
and then how many punishments and plagues in this world, and in the world to come Are due to him in soul and body for ever and ever according to the manifold curses of the law of God,
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yet if we further cōsider the curses not onely dispersed in the whole Scripture, but specially set down at large, Deut. 28. for sin, to to be brought vpon vs in soule and bodie and otherwise,
yet if we further Consider the curses not only dispersed in the Whole Scripture, but specially Set down At large, Deuteronomy 28. for since, to to be brought upon us in soul and body and otherwise,
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as incurable sicknesses & diseases, terror & feare of minde, scarcitie and famine, the sword and such like in this worlde, besides eternall destruction of soule and bodie in hell fire after this life;
as incurable Sicknesses & diseases, terror & Fear of mind, scarcity and famine, the sword and such like in this world, beside Eternal destruction of soul and body in hell fire After this life;
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these will let vs see our miserie much more, that so we might feele & acknowledge what vile & wretched creatures we be, men and women, that haue iustly brought vpon our selues so great calamity.
these will let us see our misery much more, that so we might feel & acknowledge what vile & wretched creatures we be, men and women, that have justly brought upon our selves so great calamity.
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and pray to God for his good spirit, that it might worke vpon vs, euen vpon our hearts, that by this meanes wee might come to that measure of humilitie, that is meet for vs so great sinners to come vnto,
and pray to God for his good Spirit, that it might work upon us, even upon our hearts, that by this means we might come to that measure of humility, that is meet for us so great Sinners to come unto,
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as wee were cast downe before, according to the Prouerbe of Solomon, Before glory goeth humilitie, we must also consider, the execution of these iudgements vpon men from time to time, that we might know God to be iust,
as we were cast down before, according to the Proverb of Solomon, Before glory Goes humility, we must also Consider, the execution of these Judgments upon men from time to time, that we might know God to be just,
And these iudgements wee must well weigh both generally brought vpon whole nations and countries, as how hee spared not the olde world, when all flesh had corrupted their waies,
And these Judgments we must well weigh both generally brought upon Whole Nations and countries, as how he spared not the old world, when all Flesh had corrupted their ways,
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how Haman was hanged vp vpon an high gibbet for his pride against men: and king Herod eaten vp with vermine for his intollerable pride against God and men:
how Haman was hanged up upon an high gibbet for his pride against men: and King Herod eaten up with vermin for his intolerable pride against God and men:
how Ahab and Iesabell were slaine for their oppression of Naboth, so that the dogs did licke the bloud of the one, and deuour the carkase of the other:
how Ahab and Jezebel were slain for their oppression of Naboth, so that the Dogs did lick the blood of the one, and devour the carcase of the other:
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but also did euen cast off the Iewes his owne people for their contempt of his word, and tooke away the Gospell of the kingdome from them vnto this day,
but also did even cast off the Iewes his own people for their contempt of his word, and took away the Gospel of the Kingdom from them unto this day,
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that (as the Apostle saith) We by their fall might feare, and seeing hee spared not the naturall branches, we shoulde take heed least hee also spare not vs. But most of all we may see the fierce wrath of God against sinne to humble vs, and his vnchangeable iustice in the person of his owne deare Sonne, who taking vpon him our sinnes, was in all torments of soule and bodie pressed downe with them to the bottome of hell for a time, no praiers or supplications that hee could make euen with strong cries could deliuer him, no agonie or bloudie sweats, that hee indured in his soule and bodie, could pacifie it,
that (as the Apostle Says) We by their fallen might Fear, and seeing he spared not the natural branches, we should take heed lest he also spare not us But most of all we may see the fierce wrath of God against sin to humble us, and his unchangeable Justice in the person of his own deer Son, who taking upon him our Sins, was in all torments of soul and body pressed down with them to the bottom of hell for a time, no Prayers or supplications that he could make even with strong cries could deliver him, no agony or bloody sweats, that he endured in his soul and body, could pacify it,
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and in feeling confesse that we are vnwoorthie of all, and so come to this most excellent vertue of humilitie, which is the first part of those inward graces, which by the outward exercise of fasting is to be laboured after, and openly professed. And so much of that:
and in feeling confess that we Are unworthy of all, and so come to this most excellent virtue of humility, which is the First part of those inward graces, which by the outward exercise of fasting is to be laboured After, and openly professed. And so much of that:
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THe second part of the inward vertues of the mind, and graces of the spirit of God, which we must not only haue, but labour to be furthered in by this outward exercise of fasting,
THe second part of the inward Virtues of the mind, and graces of the Spirit of God, which we must not only have, but labour to be furthered in by this outward exercise of fasting,
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and to which end we do vndertake it, and which also we must openly professe, is an assurance & full hope, that God for Christ his sake vpon our true repentance for our sinnes,
and to which end we do undertake it, and which also we must openly profess, is an assurance & full hope, that God for christ his sake upon our true Repentance for our Sins,
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and a full perswasion that we shall obtaine the remoouing of those euils (through the death & merits of our Sauior Christ) which either presently presse vs,
and a full persuasion that we shall obtain the removing of those evils (through the death & merits of our Saviour christ) which either presently press us,
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and abase vs in the conscience of our vnwoorthinesse euen of the least of Gods benefits, openly in our practise by bereauing our selues of them for a time professing so much,
and abase us in the conscience of our unworthiness even of the least of God's benefits, openly in our practice by bereaving our selves of them for a time professing so much,
So that heere is another thing to be furthered in by this outwarde abstinence, namely, that wee may haue a greater hope and assurance then before, that God for Christs sake will be mercifull vnto vs,
So that Here is Another thing to be furthered in by this outward abstinence, namely, that we may have a greater hope and assurance then before, that God for Christ sake will be merciful unto us,
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not for the merite or woorthinesse of that, but because of the gratious promises, which of his free mercie he hath made to all those that thus turne vnto him, and vnfainedly seeke him.
not for the merit or worthiness of that, but Because of the gracious promises, which of his free mercy he hath made to all those that thus turn unto him, and unfeignedly seek him.
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And therefore vnto this abstinence there hath beene alwais adioined, as a thing inseparable, supplications & praiers, which cannot be at all in any acceptable maner without some hope and assurance from God, that we shall bee heard.
And Therefore unto this abstinence there hath been always adjoined, as a thing inseparable, supplications & Prayers, which cannot be At all in any acceptable manner without Some hope and assurance from God, that we shall be herd.
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and to which end we doe abstaine as we do, euen that with great hope vpon our great humiliation we might praie to God, to remooue from our brethren this heauy hand of his, that hath a long time lien sore vpon vs, and vpon them.
and to which end we do abstain as we do, even that with great hope upon our great humiliation we might pray to God, to remove from our brothers this heavy hand of his, that hath a long time lain soar upon us, and upon them.
in the daies of fasting they haue vsed a speciall and extraordinarie kinde of praier, differing from all other, that they haue vsed before, both in zeale and strength of praier, and also in continuance.
in the days of fasting they have used a special and extraordinary kind of prayer, differing from all other, that they have used before, both in zeal and strength of prayer, and also in Continuance.
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And this we read to haue beene the practise of the Niniuites in their publike fast, which they kept, that then according to that knowledge that they had, they did all praie verie earnestly vnto God, that he would spare them:
And this we read to have been the practice of the Niniuites in their public fast, which they kept, that then according to that knowledge that they had, they did all pray very earnestly unto God, that he would spare them:
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according to that that the king commanded, saying, Let man and beast put on sackcloth, and crie mightily vnto God, that is, praie earnestly vnto him for mercie:
according to that that the King commanded, saying, Let man and beast put on Sackcloth, and cry mightily unto God, that is, pray earnestly unto him for mercy:
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when hee saith, Behold yee fast to strife and debate, and to smite with the fist of wickednesse, yee shall not fast as yee doe to daie, to make your voice to be heard aboue:
when he Says, Behold ye fast to strife and debate, and to smite with the fist of wickedness, ye shall not fast as ye do to day, to make your voice to be herd above:
this latter part of the verse others doe read thus, (whose interpretation and iudgement heere I follow) You doe not fast, that you might lift vp your voice on high, that is, to God in feruent praier, which is one speciall cause of fasting;
this latter part of the verse Others do read thus, (whose Interpretation and judgement Here I follow) You do not fast, that you might lift up your voice on high, that is, to God in fervent prayer, which is one special cause of fasting;
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referring this lifting vp of the voice vnto loud words in contention, (as for the most part men will then be heard) others doe read it (as wee haue heard) you doe not,
referring this lifting up of the voice unto loud words in contention, (as for the most part men will then be herd) Others do read it (as we have herd) you do not,
Thus it appeareth that when Ezra, and the rest that feared God with him, fasted because of the transgression of them of the captiuitie, that hee praied verie earnestly and long,
Thus it appears that when Ezra, and the rest that feared God with him, fasted Because of the Transgression of them of the captivity, that he prayed very earnestly and long,
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The like may be said of the prophet Daniel, who in the end of the seauentie yeeres of their captiuitie (vnderstanding by bookes (as he saith of himselfe) and namely by reading the Prophecie of Ieremie, that the number of yeeres which the Lord would accomplish for the destruction of Ierusalem were now almost expired) and turned his face vnto the Lord, by praier and supplications, with fasting and sackcloth & ashes:
The like may be said of the Prophet daniel, who in the end of the seauentie Years of their captivity (understanding by books (as he Says of himself) and namely by reading the Prophecy of Ieremie, that the number of Years which the Lord would accomplish for the destruction of Ierusalem were now almost expired) and turned his face unto the Lord, by prayer and supplications, with fasting and Sackcloth & Ashes:
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O our God heare the praier of thy seruant, and his supplications, and cause thy face to shine vpon thy Sanctuarie, that lieth waste, for the Lords sake:
Oh our God hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy Sanctuary, that lies waste, for the lords sake:
Thus both of them praied verie feruently and with great zeale, which argued that they had great hope of obtaining their suites, otherwise they would soone giuen them ouer,
Thus both of them prayed very fervently and with great zeal, which argued that they had great hope of obtaining their suits, otherwise they would soon given them over,
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so are our desires and requestes vnto them more earnest, or more cold, therfore when they praied thus importunately, it appeareth that in this great humilitie of theirs, declared by their fasting and maner of it, they had great hope of obtaining their requests of God, vnto whom they did sue.
so Are our Desires and requests unto them more earnest, or more cold, Therefore when they prayed thus importunately, it appears that in this great humility of theirs, declared by their fasting and manner of it, they had great hope of obtaining their requests of God, unto whom they did sue.
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And thus must we doe in the day of our fasting, I saie we must labour for that measure of faith in gods goodnesse through the blessed merits of Christ our Sauiour, that might mooue vs to pray earnestly,
And thus must we do in the day of our fasting, I say we must labour for that measure of faith in God's Goodness through the blessed merits of christ our Saviour, that might move us to pray earnestly,
Which if wee doe, then he vndoubtedly will heare vs in his good time, as hee hath witnessed vnto vs in the Gospell by the Parables, both of the wicked Iudge, who by the importunity of the widow, was ouercome at the last, to doe her right;
Which if we do, then he undoubtedly will hear us in his good time, as he hath witnessed unto us in the Gospel by the Parables, both of the wicked Judge, who by the importunity of the widow, was overcome At the last, to do her right;
and shall not God auenge his elect, which crie daie and night vnto him, though hee suffered long for them? So God will heare those that crie daie and night, that is that praie earnestly and continuallie:
and shall not God avenge his elect, which cry day and night unto him, though he suffered long for them? So God will hear those that cry day and night, that is that pray earnestly and continually:
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And againe in the other parable of the man that came to his friend at midnight to borrow three loues, who though he was vnwilling at the first, yet because of his importunitie did arise,
And again in the other parable of the man that Come to his friend At midnight to borrow three loves, who though he was unwilling At the First, yet Because of his importunity did arise,
& gaue him as many as he would ▪ whereupon hee maketh this generall promise to al those that shal thus seeke vnto God, that is, earnestly and without ceasing, that he will heare them, saying:
& gave him as many as he would ▪ whereupon he makes this general promise to all those that shall thus seek unto God, that is, earnestly and without ceasing, that he will hear them, saying:
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but he hath set downe no time, when we shall see and perceiue that hee hath heard vs, sauing that it is sayd, I will heare thee in due time, euen in affliction.
but he hath Set down no time, when we shall see and perceive that he hath herd us, Saving that it is said, I will hear thee in due time, even in affliction.
For assuredly if wee did alwayes finde, that the Lord did giue vs euery thing at the first asking (though wee graunt that hee giueth vs continually more than we aske) such is our vnthankefulnesse, that both wee would come vnto him very coldly,
For assuredly if we did always find, that the Lord did give us every thing At the First asking (though we grant that he gives us continually more than we ask) such is our unthankfulness, that both we would come unto him very coldly,
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Therfore concerning all other things, and namely, this present visitation of the Plague, the more that the Lord deferreth to take it away, the more earnest let vs be in prayer,
Therefore Concerning all other things, and namely, this present Visitation of the Plague, the more that the Lord deferreth to take it away, the more earnest let us be in prayer,
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for as we finde by experience, when our bellies are full, and we are in the abundance of all pleasures and outward blessings, wee are not so fit for prayer:
for as we find by experience, when our bellies Are full, and we Are in the abundance of all pleasures and outward blessings, we Are not so fit for prayer:
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but when the bodie is pinched with hunger, and the want of other necessarie helpes meet for it, the feeling of our want shall be a meanes to set a sharper edge vpon our prayers, to make them more piercing,
but when the body is pinched with hunger, and the want of other necessary helps meet for it, the feeling of our want shall be a means to Set a sharper edge upon our Prayers, to make them more piercing,
and by howe much the more wee doe so, and professe that in our selues by reason of our sinnes we are vnwoorthy of any thing in the world, by so much the more let vs hope from the mercy and promises of God,
and by how much the more we do so, and profess that in our selves by reason of our Sins we Are unworthy of any thing in the world, by so much the more let us hope from the mercy and promises of God,
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yea of eternal death and condemnation it selfe, by so much the more earnestlie wee must praie that God would forgiue vs our sinnes and spare vs. Therefore in the daies of fasting there must be a speciall kinde of striuing with God in praier,
yea of Eternal death and condemnation it self, by so much the more earnestly we must pray that God would forgive us our Sins and spare us Therefore in the days of fasting there must be a special kind of striving with God in prayer,
and therefore whereas hee was called at his birth Iaacob, that is, one that holdeth by the heele, (and so ready to ouerthrow him) for thus was he borne holding his brother Esau by the heele, in token that in time hee should by the power of God preuaile against him,
and Therefore whereas he was called At his birth Jacob, that is, one that holds by the heel, (and so ready to overthrow him) for thus was he born holding his brother Esau by the heel, in token that in time he should by the power of God prevail against him,
now he is called Israel, that is, a prince of the strong God, because (as the interpretation is giuen in the text) he had power with God, and shoulde preuaile with men;
now he is called Israel, that is, a Prince of the strong God, Because (as the Interpretation is given in the text) he had power with God, and should prevail with men;
and obtaine all things of him the vision did shew, namely, that hee praied so feruently and so continually that he did not giue ouer vntil he had some assurance from the Lord by his holie spirit, that he had heard him,
and obtain all things of him the vision did show, namely, that he prayed so fervently and so continually that he did not give over until he had Some assurance from the Lord by his holy Spirit, that he had herd him,
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Thus must wee also striue with the Lord in our praiers, as the Apostle speaketh to the Romanes, and requireth of them, that they would striue with him by praier to God for him:
Thus must we also strive with the Lord in our Prayers, as the Apostle speaks to the Romans, and requires of them, that they would strive with him by prayer to God for him:
and striue against all vnfitnesse, that might hinder vs, and as for other things, so that this great mortalitie might haue an end, without which feruencie of praier, all our fasting is nothing woorth.
and strive against all unfitness, that might hinder us, and as for other things, so that this great mortality might have an end, without which fervency of prayer, all our fasting is nothing worth.
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Seeing then that feruencie and continuance in praier is so proper vnto the time of fasting (as we haue heard) and it is specially vndertaken to that end:
Seeing then that fervency and Continuance in prayer is so proper unto the time of fasting (as we have herd) and it is specially undertaken to that end:
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euen that we hauing nothing to hinder vs inwardly, nor outwardly in our bodies to presse vs downe to the earth, our mindes might be lifted vp in all feruencie of praier vnto our heauenly father in the mediation of our Lord and Sauiour so much the more.
even that we having nothing to hinder us inwardly, nor outwardly in our bodies to press us down to the earth, our minds might be lifted up in all fervency of prayer unto our heavenly father in the mediation of our Lord and Saviour so much the more.
To this end we must giue ourselues as much as we can to a deepe and serious meditation of that that is the cause of our fast, whether it bee anie great punishment of God already vpō vs,
To this end we must give ourselves as much as we can to a deep and serious meditation of that that is the cause of our fast, whither it be any great punishment of God already upon us,
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if the Lord should not heare vs, and be mercifull vnto vs. As we see how the people of Nineue hearing that their destructiō was threatned against them by the Lords prophet, and that within a short time,
if the Lord should not hear us, and be merciful unto us As we see how the people of Nineveh hearing that their destruction was threatened against them by the lords Prophet, and that within a short time,
so that they did not onely praie thus feruently vnto God, but the consideration of their estate moued them vnto it, which if by beleeuing the prophet they had not acknowledged, they could not haue come vnto it in this acceptable measure.
so that they did not only pray thus fervently unto God, but the consideration of their estate moved them unto it, which if by believing the Prophet they had not acknowledged, they could not have come unto it in this acceptable measure.
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The tenor whereof was, to roote out, to kill, and to destroy all the Iewes, both yoonge and old, children and women in one day, in euerie prouince and place,
The tenor whereof was, to root out, to kill, and to destroy all the Iewes, both yoonge and old, children and women in one day, in every province and place,
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so that the knowledge of this estate of theirs that they came vnto, by hearing of the kings commission granted out against them, did driue them to this great sorrow for it, appearing in weeping and mourning,
so that the knowledge of this estate of theirs that they Come unto, by hearing of the Kings commission granted out against them, did driven them to this great sorrow for it, appearing in weeping and mourning,
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Likewise in the time of the Iudges, when the tribe of Beniamin had twise ouerthrowne the rest of the children of Israel, and had in two set battels slaine 40000. of them:
Likewise in the time of the Judges, when the tribe of Benjamin had twice overthrown the rest of the children of Israel, and had in two Set battles slain 40000. of them:
and fasted that day vnto euening, and asked counsell of the Lord, not onely by Vrim and Thummim, but by feruent praier, to shew them what they shoulde doe.
and fasted that day unto evening, and asked counsel of the Lord, not only by Urim and Thummim, but by fervent prayer, to show them what they should do.
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During which time of contagion and pestilence it hath come to passe, that many haue had their louing wiues pulled out of their bosoms, some their prouident husbands taken from them:
During which time of contagion and pestilence it hath come to pass, that many have had their loving wives pulled out of their bosoms, Some their provident Husbands taken from them:
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others haue lost their parēts the stay of their liues, others are left childlesse; some haue neither brother nor sister left, master nor seruant, friend, kinsefolke, nor neighbour:
Others have lost their Parents the stay of their lives, Others Are left childless; Some have neither brother nor sister left, master nor servant, friend, kinsfolk, nor neighbour:
yea euen the whole house and familie is swept cleane away, so that there is nothing but weeping & mourning, sighing and sobbing, wailing and wringing of hands, spending away their time in sorow without taste in any meat,
yea even the Whole house and family is swept clean away, so that there is nothing but weeping & mourning, sighing and sobbing, wailing and wringing of hands, spending away their time in sorrow without taste in any meat,
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and compassion toward our brethren, to powre out not only at this present, but night and day heereafter, most ardent praiers & supplications vnto the Lord, that in his blessed time hee would put an happie end to so great destruction,
and compassion towards our brothers, to pour out not only At this present, but night and day hereafter, most Ardent Prayers & supplications unto the Lord, that in his blessed time he would put an happy end to so great destruction,
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so if we could aswell see and feele this great miserie that we and our brethren are in, it would make vs to be so importunate with the Lord in our prayers, that we would haue no nay at his handes,
so if we could aswell see and feel this great misery that we and our brothers Are in, it would make us to be so importunate with the Lord in our Prayers, that we would have no nay At his hands,
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Haue mercie upon me O God, according to thy louing kindnesse, according to the multitude of thy cōpassions put away mine iniquiti••, wash me throughly from mine iniquitie,
Have mercy upon me Oh God, according to thy loving kindness, according to the multitude of thy compassions put away mine iniquiti••, wash me thoroughly from mine iniquity,
and when his Disciples did speake to him for her, he answered them, as though she were not to be regarded, saying, I am not sent but to the lost sheepe of the house of Israel;
and when his Disciples did speak to him for her, he answered them, as though she were not to be regarded, saying, I am not sent but to the lost sheep of the house of Israel;
and as the eies of a maiden vnto the hand of her mistresse, so let our eies waite vpon the Lord our God vntill he haue mercie vpon vs. And let euerie one saie, I haue waited on the Lorde, my soule hath waited,
and as the eyes of a maiden unto the hand of her mistress, so let our eyes wait upon the Lord our God until he have mercy upon us And let every one say, I have waited on the Lord, my soul hath waited,
Moreouer that wee might praie so earnestly as we should, let vs further consider our great vnwoorthinesse by reason of our innumerable sinnes, that when wee shall see, that whether wee looke to our selues,
Moreover that we might pray so earnestly as we should, let us further Consider our great unworthiness by reason of our innumerable Sins, that when we shall see, that whither we look to our selves,
we may be importunate with him to spare vs, that so, though not for anie thing that is in vs, of his great mercie for Christes sake by opportunitie hee may be ouercome:
we may be importunate with him to spare us, that so, though not for any thing that is in us, of his great mercy for Christ's sake by opportunity he may be overcome:
So the Lord seeing that we are not wearie of calling vpon him, though he finde vs vnwoorthie, might heare and helpe vs. And so let not the conscience of our vnwoorthinesse stoppe our mouthes,
So the Lord seeing that we Are not weary of calling upon him, though he find us unworthy, might hear and help us And so let not the conscience of our unworthiness stop our mouths,
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Therefore besides all that hath beene said to this end, we are lastly to consider, that we might be mooued to praie so earnestly as we should, to consider (I say) the gratious promises, that God hath made to all those that haue,
Therefore beside all that hath been said to this end, we Are lastly to Consider, that we might be moved to pray so earnestly as we should, to Consider (I say) the gracious promises, that God hath made to all those that have,
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yet the end thereof hath beene with much reioicing and comfort in assured hope both of the free pardon and forgiuenesse of them, with perfect reconciliation vnto God,
yet the end thereof hath been with much rejoicing and Comfort in assured hope both of the free pardon and forgiveness of them, with perfect reconciliation unto God,
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And first of all concerning the promise that the Lord of his great mercy hath made to all those that seeke vnto him in all humilitie by fasting and praier, we may see what the prophet Ioel saith.
And First of all Concerning the promise that the Lord of his great mercy hath made to all those that seek unto him in all humility by fasting and prayer, we may see what the Prophet Joel Says.
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Who exhorting the people to fasting and praier, because of that great calamitie, that was vpon them, by reason that the fruites of the earth were so wholly destroied, (for that which was left of the Palmer-worme the Grashopper had eaten;
Who exhorting the people to fasting and prayer, Because of that great calamity, that was upon them, by reason that the fruits of the earth were so wholly destroyed, (for that which was left of the Palmer-worm the Grasshopper had eaten;
but their hearts especiallie, that so their sorrow might bee in truth, & not in appearance onelie, setteth before them the great mercy of god to al those that so come vnto him, saying;
but their hearts especially, that so their sorrow might be in truth, & not in appearance only, sets before them the great mercy of god to all those that so come unto him, saying;
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Then we see, how the Prophet in the name of the Lord doth promise vnto them, that if they would thorowly humble themselues for their sinnes the cause of this great affliction, noted by the rending of their hearts,
Then we see, how the Prophet in the name of the Lord does promise unto them, that if they would thoroughly humble themselves for their Sins the cause of this great affliction, noted by the rending of their hearts,
if God will turne, and repent, and turne away from his fierce wrath, that wee perish not? which he vttereth after this maner, saying, Who can tell? to shew the hardnesse and difficultie of it;
if God will turn, and Repent, and turn away from his fierce wrath, that we perish not? which he uttereth After this manner, saying, Who can tell? to show the hardness and difficulty of it;
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and turne with all our hearts from our sinnes, euen with sorrow and griefe for them vnto the Lord, that he himselfe will in this punishment of ours also repent,
and turn with all our hearts from our Sins, even with sorrow and grief for them unto the Lord, that he himself will in this punishment of ours also Repent,
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which if men could come vnto in that maner & measure that they ought, then heere is a most gratious & sure promise made vnto vs from the Lord by the mouth of his holy Prophet, that hee will be mercifull vnto vs, and spare vs;
which if men could come unto in that manner & measure that they ought, then Here is a most gracious & sure promise made unto us from the Lord by the Mouth of his holy Prophet, that he will be merciful unto us, and spare us;
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So many therefore among vs, as doe thus with true repentance turne from their sinnes, to serue the Lord in holinesse and newnesse of life, may praie with great hope and comfort for mercie from the Lord,
So many Therefore among us, as do thus with true Repentance turn from their Sins, to serve the Lord in holiness and newness of life, may pray with great hope and Comfort for mercy from the Lord,
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And especially we may see plainely from the eighteenth verse of that chapter vnto the end of the same, how plainely and largely he doth promise, not onely a remoouing of that great punishment, which was verie much;
And especially we may see plainly from the eighteenth verse of that chapter unto the end of the same, how plainly and largely he does promise, not only a removing of that great punishment, which was very much;
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In al which words he speaking of this benefite to come, as though it were already giuen them, (according to the maner of the prophets) doth shew, that he had alreadie receaued this promise from the Lorde, that if they did thus throughly cast downe themselues in the guiltinesse of their sinnes,
In all which words he speaking of this benefit to come, as though it were already given them, (according to the manner of the Prophets) does show, that he had already received this promise from the Lord, that if they did thus thoroughly cast down themselves in the guiltiness of their Sins,
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And the rather that we might thus doe, and be confirmed in the truth of this hope, let vs vnto this gracious promise, that we haue heard of, ioine the consideration of all the fastes of the faithfull seruants of God, set downe in the old and new Testament,
And the rather that we might thus do, and be confirmed in the truth of this hope, let us unto this gracious promise, that we have herd of, join the consideration of all the fasts of the faithful Servants of God, Set down in the old and new Testament,
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And heere wee may first of all consider, what was the fruite of that fast, which the Israelites helde in the time of the Iudges, when for the wickednesse done to the Leuites concubine, they fought against the Beniamites, and were ouerthrowne in the first battle, so that there was slaine that daie two and twentie thousand:
And Here we may First of all Consider, what was the fruit of that fast, which the Israelites held in the time of the Judges, when for the wickedness done to the Levites concubine, they fought against the Benjaminites, and were overthrown in the First battle, so that there was slain that day two and twentie thousand:
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so that ours and their estate is woorse then it was before we began, euen as the Israelites did fall by thousands before their enimies after that they had by fasting and praier asked counsell of the Lord:
so that ours and their estate is Worse then it was before we began, even as the Israelites did fallen by thousands before their enemies After that they had by fasting and prayer asked counsel of the Lord:
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though wee see little successe at the first, and the more that wee see the hand of God increased against vs in iustice, the more wee labour to grow in humilitie and feruency of praier,
though we see little success At the First, and the more that we see the hand of God increased against us in Justice, the more we labour to grow in humility and fervency of prayer,
Therefore that we might with assured confidence, and good hope perseuer in this holy exercise of fasting and praier, besides the promise of God made vnto it, which we haue heard, let vs set this worthy example before our eies to comfort vs, that though the beginning hath beene full of so••owe,
Therefore that we might with assured confidence, and good hope persever in this holy exercise of fasting and prayer, beside the promise of God made unto it, which we have herd, let us Set this worthy Exampl before our eyes to Comfort us, that though the beginning hath been full of so••owe,
To this we may adioine that notable and famous example, that we haue in the booke of Hester: where it is said, that Haman for the malice that hee bare against Mordecay, sought the vtter destruction of all the Iewes: for he thought it too little to laie handes on Mordecay himselfe alone,
To this we may adjoin that notable and famous Exampl, that we have in the book of Esther: where it is said, that Haman for the malice that he bore against Mordecai, sought the utter destruction of all the Iewes: for he Thought it too little to lay hands on Mordecai himself alone,
and because they had shewed him the people of Mordecay, he sought to destroy all the Iewes, that were through out the whole kingdome of Ahashuerosh; and to this end he had obtained a Decree from the king, to roote out and to destroie,
and Because they had showed him the people of Mordecai, he sought to destroy all the Iewes, that were through out the Whole Kingdom of Ahasuerus; and to this end he had obtained a decree from the King, to root out and to destroy,
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Then all the Iewes, at the aduise and commandement of Queene Hester, did fast and praie vnto God three daies and three nights, to intreat the Lord, that she might find fauour with the King, that this wicked deuise might bee frustrate and disanulled:
Then all the Iewes, At the advise and Commandment of Queen Esther, did fast and pray unto God three days and three nights, to entreat the Lord, that she might find favour with the King, that this wicked devise might be frustrate and Disannulled:
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euen as the riuers of waters, and who hath saide that when a mans waies doe please the Lord, hee will make his enimies his friends, did so change the Kings heart, (I say) that they had thereby not onely to defend themselues,
even as the Rivers of waters, and who hath said that when a men ways do please the Lord, he will make his enemies his Friends, did so change the Kings heart, (I say) that they had thereby not only to defend themselves,
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but also to roote out and to destroy all the power of the people, and of the prouince that vexed them, both children and women, and to spoile their goods:
but also to root out and to destroy all the power of the people, and of the province that vexed them, both children and women, and to spoil their goods:
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and so also they did, and God blessed them therein ▪ yea and Haman the Iewes great aduersarie was hanged vpon the high gibbet, which hee had prepared for Mordecay, and after that tenne of his sonnes also were hanged,
and so also they did, and God blessed them therein ▪ yea and Haman the Iewes great adversary was hanged upon the high gibbet, which he had prepared for Mordecai, and After that tenne of his Sons also were hanged,
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and Mordecay and all the Iewes were greatly aduanced and honored, and the daies of weeping and fasting were turned into great reioicing and feasting yeerely.
and Mordecai and all the Iewes were greatly advanced and honoured, and the days of weeping and fasting were turned into great rejoicing and feasting yearly.
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Besides wee may consider of that woorthy example of Gods mercy this way shewed vpon those that humbled themselues by fasting and praier in the daies of Iehoshaphat, that good King of Iudah, as it is set downe in the second booke of the Chronicles: where it is saide that the Ammonites, the Moabites, and the people of mount Seir came foorth to battle against him:
Beside we may Consider of that worthy Exampl of God's mercy this Way showed upon those that humbled themselves by fasting and prayer in the days of Jehoshaphat, that good King of Iudah, as it is Set down in the second book of the Chronicles: where it is said that the Ammonites, the Moabites, and the people of mount Seir Come forth to battle against him:
and hee fearing the danger that might befall him, and his people, proclaimed a fast throughout all Iudah: and praied earnestly to God for himselfe, and for them:
and he fearing the danger that might befall him, and his people, proclaimed a fast throughout all Iudah: and prayed earnestly to God for himself, and for them:
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And before they had ended their praier, the spirit of the Lord came vpon Iahaziel a Leuite, in the middest of the congregation, who by the spirit of prophesie did foretell the victorie, saying, Yee shall not need to fight in this battle, stand mooue not,
And before they had ended their prayer, the Spirit of the Lord Come upon Jahaziel a Levite, in the midst of the congregation, who by the Spirit of prophesy did foretell the victory, saying, Ye shall not need to fight in this battle, stand move not,
So if we could thus rightly consider of this hand of God stretched out against vs, that seeing our sinnes to be the cause of it, wee would feare God and his wrath,
So if we could thus rightly Consider of this hand of God stretched out against us, that seeing our Sins to be the cause of it, we would Fear God and his wrath,
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and suffer it to work vpon our consciences, and seeke vnto God in feare earnestly to turne it awaie, it, might please him so to blesse vs at the last, that we should haue great cause to reioice.
and suffer it to work upon our Consciences, and seek unto God in Fear earnestly to turn it away, it, might please him so to bless us At the last, that we should have great cause to rejoice.
But verie few doe so laie it to heart, that they haue all this while any thing profited by it in the true feare of God, to repent them of any thing that is past,
But very few do so lay it to heart, that they have all this while any thing profited by it in the true Fear of God, to Repent them of any thing that is past,
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Lastly concerning this mattter we may see how the prophet Iona comming to Nineue according to the cōmandement of the Lord, to denounce Gods heauie iudgement against them for their sinnes,
Lastly Concerning this matter we may see how the Prophet Iona coming to Nineveh according to the Commandment of the Lord, to denounce God's heavy judgement against them for their Sins,
the King beleeuing this fearfull curse threatned to bee iust and deserued, proclaimed a fast to this ende, that euerie one turning from his euill waies,
the King believing this fearful curse threatened to be just and deserved, proclaimed a fast to this end, that every one turning from his evil ways,
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Wherupon it came to passe, that God seeing their works to be good, and that they turned from their euill waies indeed, heard their praiers, granted their requests,
Whereupon it Come to pass, that God seeing their works to be good, and that they turned from their evil ways indeed, herd their Prayers, granted their requests,
And this also may greatly confirme our hope in this seruice of ours, that thogh for our sinnes we must needs confesse, that wee haue deserued not onely this beginning and continuance of the pestilence; but vtter destruction;
And this also may greatly confirm our hope in this service of ours, that though for our Sins we must needs confess, that we have deserved not only this beginning and Continuance of the pestilence; but utter destruction;
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Therefore to conclude this one point, that we might haue courage and comfort in this that wee doe by a sure and certaine expectation of some blessed fruit of it in time, we haue hitherto seene,
Therefore to conclude this one point, that we might have courage and Comfort in this that we do by a sure and certain expectation of Some blessed fruit of it in time, we have hitherto seen,
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how the Lord of his great mercy and trueth hath neuer failed them, that in fasting and prayer (according to his owne ordinance) haue sought vnto him in trueth:
how the Lord of his great mercy and truth hath never failed them, that in fasting and prayer (according to his own Ordinance) have sought unto him in truth:
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how wonderfully vpon our earnest sute and supplications euery where made to that end, not onely wee were preserued from that horrible destruction which they most wickedly intended against vs,
how wonderfully upon our earnest suit and supplications every where made to that end, not only we were preserved from that horrible destruction which they most wickedly intended against us,
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The Lord that deliuered me out of the paw of the Lion, and out of the paw of the Beare, he will deliuer mee out of the hand of this Philistim: so we might all say;
The Lord that Delivered me out of the paw of the lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistim: so we might all say;
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then these prayers which wee now make with fasting, which are more than ordinary, we may be assured shall bring great blessings vpon vs. When at the commandement of Herod, Peter was kept in prison, earnest prayer was made of the Church vnto God for him,
then these Prayers which we now make with fasting, which Are more than ordinary, we may be assured shall bring great blessings upon us When At the Commandment of Herod, Peter was kept in prison, earnest prayer was made of the Church unto God for him,
but if we cōtinue to profit in humility by this fatherly visitation of the Lord, and in repentance for all our sinnes, and in continuance and feruencie of praier;
but if we continue to profit in humility by this fatherly Visitation of the Lord, and in Repentance for all our Sins, and in Continuance and fervency of prayer;
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euen that he would spare vs at the last according to our earnest desire, let vs remember how when King Ahab a wicked and verie vngodlie man fasted for that destruction, which the prophet Elijah had by the worde of the Lord threatned against him, euen that the Lord would bring euill vpon him,
even that he would spare us At the last according to our earnest desire, let us Remember how when King Ahab a wicked and very ungodly man fasted for that destruction, which the Prophet Elijah had by the word of the Lord threatened against him, even that the Lord would bring evil upon him,
as putting on sackecloth, and abstaining from meat and drinke, and giuing some other outward token of sorrow and griefe, that that fast of his was not vnrewarded of the Lord.
as putting on Sackcloth, and abstaining from meat and drink, and giving Some other outward token of sorrow and grief, that that fast of his was not unrewarded of the Lord.
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For by that meanes he obtained that the execution of that iudgement against himselfe and all his posteritie, which we haue heard of, concerning the rasing of him and them from the kingdome and throne of Israel, was put off and differred vntill his sonnes daies:
For by that means he obtained that the execution of that judgement against himself and all his posterity, which we have herd of, Concerning the rasing of him and them from the Kingdom and throne of Israel, was put off and differed until his Sons days:
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and the word of the Lord came to Elijah the Theshbite, saying, Seest thou how Ahab is humbled? because hee submitteth himselfe before me, I will not bring this euill in his daies,
and the word of the Lord Come to Elijah the Theshbite, saying, See thou how Ahab is humbled? Because he submitteth himself before me, I will not bring this evil in his days,
when he did stoope but vnto the outward ceremonie and bodily exercise of it, and was altogither voide of true humilitie and sound repentance, resting onely in the bare outward tokens of them,
when he did stoop but unto the outward ceremony and bodily exercise of it, and was altogether void of true humility and found Repentance, resting only in the bore outward tokens of them,
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that hee differred this deserued and denounced iudgement so long, that it came not in his daies, which was a great outward blessing and honour vpon him:
that he differed this deserved and denounced judgement so long, that it Come not in his days, which was a great outward blessing and honour upon him:
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then howe much more will he spare his owne children, that vse it in sincerity and trueth? Therfore let this example also somewhat incourage vs with hope of good successe that wee shall finde the Lorde mercifull vnto vs in thus seeking vnto him in this time of great need.
then how much more will he spare his own children, that use it in sincerity and truth? Therefore let this Exampl also somewhat encourage us with hope of good success that we shall find the Lord merciful unto us in thus seeking unto him in this time of great need.
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And wee haue great reason so to doe, if we doe but well weigh the dealing of one man towards another, that when in affliction they haue submitted themselues vnto them, they haue founde fauour with them, though they had greatly offended them before:
And we have great reason so to do, if we do but well weigh the dealing of one man towards Another, that when in affliction they have submitted themselves unto them, they have found favour with them, though they had greatly offended them before:
For thus it is written of Benadad king of Aram ▪ that when he was ouercome in two battels of Ahab king of Israel, and receaued so great an ouerthrow in the latter, that in it were slaine of the Aramites, an hundred thousand footemen in one daie,
For thus it is written of Benadad King of Aram ▪ that when he was overcome in two battles of Ahab King of Israel, and received so great an overthrow in the latter, that in it were slain of the Aramites, an hundred thousand footmen in one day,
and so was out of hope of anie safetie for himselfe, at the length by the aduise of his seruants, he put his companie into sackcloth, with roapes about their heads,
and so was out of hope of any safety for himself, At the length by the advise of his Servants, he put his company into Sackcloth, with ropes about their Heads,
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and so came to the kind of Israel, and intreated for their liues, hoping by submitting thēselues vnto him after this maner to obtaine pardon, as indeed they did.
and so Come to the kind of Israel, and entreated for their lives, hoping by submitting themselves unto him After this manner to obtain pardon, as indeed they did.
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For the messengers, when in this araie they came vnto him, said, Thy seruant Benhadad saith, I praie thee let me liue, vsing all words and behauiour of great submission:
For the messengers, when in this array they Come unto him, said, Thy servant Benhadad Says, I pray thee let me live, using all words and behaviour of great submission:
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and if men will humble themselues and sue earnestly vnto men in hope of pardon, howe much more should they doe it vnto the Lorde, whom they haue more offended,
and if men will humble themselves and sue earnestly unto men in hope of pardon, how much more should they do it unto the Lord, whom they have more offended,
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and if vnto them, of whose loue we neuer made triall before, then vnto him much more, who (as he hath first shewed it aboue all measure in giuing his sonne to die for vs,
and if unto them, of whose love we never made trial before, then unto him much more, who (as he hath First showed it above all measure in giving his son to die for us,
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And on the other side if so great mercy hath beene thus found of men, who haue scarce one drop of that compassion in them, which is like a great deepe sea in the Lord;
And on the other side if so great mercy hath been thus found of men, who have scarce one drop of that compassion in them, which is like a great deep sea in the Lord;
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and if where none speake for him, but mortall men like themselues, then much more, where Iesus Christ the sonne of God maketh continual intercession for vs. So that euery waie we see we haue cause to doe as we do, hoping assuredlie, that we shall not doe it in vaine.
and if where none speak for him, but Mortal men like themselves, then much more, where Iesus christ the son of God makes continual Intercession for us So that every Way we see we have cause to do as we do, hoping assuredly, that we shall not do it in vain.
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and especially the experience that we and other haue found of the vndoubted trueth of them should prouoke vs to this holy exercise of fasting and praier:
and especially the experience that we and other have found of the undoubted truth of them should provoke us to this holy exercise of fasting and prayer:
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and if they wil haue no part nor portion in the obedience of Gods commandement giuen to his people, both vnder the Law and the Gospell, that they should haue part with them in the promises of reward made to them in them both.
and if they will have no part nor portion in the Obedience of God's Commandment given to his people, both under the Law and the Gospel, that they should have part with them in the promises of reward made to them in them both.
Euen as the Lord himselfe in plaine words hath threatned, that they that wil not afflict themselues with sorrow for their sinnes in fasting and mourning at times conuenient, he will destroy and roote them out from among his people, saying;
Eve as the Lord himself in plain words hath threatened, that they that will not afflict themselves with sorrow for their Sins in fasting and mourning At times convenient, he will destroy and root them out from among his people, saying;
and moreouer, that the whole action consisteth both in that outward bodily exercise of abstinence and forbearing of those things for a time, which we haue heard of:
and moreover, that the Whole actium Consisteth both in that outward bodily exercise of abstinence and forbearing of those things for a time, which we have herd of:
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it remaineth to shew, what is the time proper and peculiar vnto this exercise, and when the Lord especially requireth it of vs. For it is not an ordinarie and common seruice of God, & that which shuld be practised euery day,
it remains to show, what is the time proper and peculiar unto this exercise, and when the Lord especially requires it of us For it is not an ordinary and Common service of God, & that which should be practised every day,
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Solomon by the wisdome of Gods spirit sayth in the booke of the Preacher (as we haue heard before) that there is to all things an appointed time, & a time to euerie purpose vnder the heauen:
Solomon by the Wisdom of God's Spirit say in the book of the Preacher (as we have herd before) that there is to all things an appointed time, & a time to every purpose under the heaven:
and in the times when the Lord by his word and works of iustice calleth to fasting, that then they should giue themselues to all kinde of cheering vp of themselues:
and in the times when the Lord by his word and works of Justice calls to fasting, that then they should give themselves to all kind of cheering up of themselves:
which kinde of prophanesse the Prophet greatly complaineth of in his time, saying, And in that day did the Lord God of hostes call vnto weeping and mourning,
which kind of profaneness the Prophet greatly Complaineth of in his time, saying, And in that day did the Lord God of hosts call unto weeping and mourning,
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as appeareth by the answere of Esra and the rest of the Leuites, who sayd vnto them, This day is holy vnto the Lord your God, mourne not, neither weepe;
as appears by the answer of Ezra and the rest of the Levites, who said unto them, This day is holy unto the Lord your God, mourn not, neither weep;
Heerein the Lord hath beene mercifull vnto vs, and hath directed vs aright by his worde, which as it is a light vnto our pathes, and a lanterne to our feete in all other things, so also in this:
Herein the Lord hath been merciful unto us, and hath directed us aright by his word, which as it is a Light unto our paths, and a lantern to our feet in all other things, so also in this:
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when he hath shewed vs both by expresse commandement, and also by the common practise of al the godlie in all ages, that the time of affliction is the most fit and conuenient time for fasting,
when he hath showed us both by express Commandment, and also by the Common practice of all the godly in all ages, that the time of affliction is the most fit and convenient time for fasting,
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The like may be saide of the people of the Iewes in the daies of Queene Hester, when Haman, for the malice he bare against Mordecay, sought the desolation of all them,
The like may be said of the people of the Iewes in the days of Queen Esther, when Haman, for the malice he bore against Mordecai, sought the desolation of all them,
which for the more speedie executing of the same, was sent by postes into all prouinces of his kingdome, where the Iewes were, to roote out and to destroie them all in one daie;
which for the more speedy executing of the same, was sent by posts into all Provinces of his Kingdom, where the Iewes were, to root out and to destroy them all in one day;
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but also in euerie prouince and place, whether the king• charge and his commission came, there was great sorrow among the Iewes, and weeping & mourning,
but also in every province and place, whither the king• charge and his commission Come, there was great sorrow among the Iewes, and weeping & mourning,
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Now in this time of so great heauines & sorrow, as was not heard of before, by the aduise of H•ster al the Iewes that were found in the chiefe citie Sushan, were commanded to assemble themselues together,
Now in this time of so great heaviness & sorrow, as was not herd of before, by the advise of H•ster all the Iewes that were found in the chief City Sushan, were commanded to assemble themselves together,
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So did the Iewes also in Ierusalem and all Iudah, in the like case in the raigne of Iehos•aphat, when a great armie of the Ammonites, & Moabites came vp against him, they feared greatly some ouerthrow,
So did the Iewes also in Ierusalem and all Iudah, in the like case in the Reign of Iehos•aphat, when a great army of the Ammonites, & Moabites Come up against him, they feared greatly Some overthrow,
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Then the king proclaimed a fast throughout all Iudah, and they gathered themselues together, to aske counsell of Lord, they came out of all the cities of Judah to inquire of the Lord.
Then the King proclaimed a fast throughout all Iudah, and they gathered themselves together, to ask counsel of Lord, they Come out of all the cities of Judah to inquire of the Lord.
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When they were in this distresse for feare of their enimies, that they knew not themselues what to doe, they humbled themselues before the Lord in fasting and praier, that he would shew thē what they should do.
When they were in this distress for Fear of their enemies, that they knew not themselves what to do, they humbled themselves before the Lord in fasting and prayer, that he would show them what they should do.
And to be short in so large an argumēt, this is that which the prophet Ioel sheweth the people that the Lord required of them in that time of their miserie, that they were fallen into,
And to be short in so large an argument, this is that which the Prophet Joel shows the people that the Lord required of them in that time of their misery, that they were fallen into,
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and againe, Mourne like a virgine girded •ith sackcloth, for the husband of her youth, and againe, Girde your selues, and lament yee priestes, houle yee ministers of the altar:
and again, Mourn like a Virgae girded •ith Sackcloth, for the husband of her youth, and again, Gird your selves, and lament ye Priests, houle ye Ministers of the altar:
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and after•ards he sheweth more plainely, that at •his time by reason of the common calamitie and griefe for it, the Lord did commaund them so to doe: in these words; Therefore nowe the Lord saith;
and after•ards he shows more plainly, that At •his time by reason of the Common calamity and grief for it, the Lord did command them so to do: in these words; Therefore now the Lord Says;
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Turne vnto me with all your hearts, and with fasting, and with weeping, and with mourning, where he ioineth these two together, fasting, weeping and mourning,
Turn unto me with all your hearts, and with fasting, and with weeping, and with mourning, where he Joineth these two together, fasting, weeping and mourning,
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and also holy men and women in the wisedome of Gods spirite haue so obserued the difference of times, that as there hath fallen out any great cause of sorrow in their time,
and also holy men and women in the Wisdom of God's Spirit have so observed the difference of times, that as there hath fallen out any great cause of sorrow in their time,
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& peaceable gouernmēt we haue had experience these 45. yeeres, that one thing might haue put sufficient sorrow into vs, to cause vs to haue humbled our selues before God in fasting and praier for our great vnthankfulnesse,
& peaceable government we have had experience these 45. Years, that one thing might have put sufficient sorrow into us, to cause us to have humbled our selves before God in fasting and prayer for our great unthankfulness,
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But when vnto that losse which yet it hath pleased the Lord most mercifully to supplie, by causing our soueraigne Lorde King Iames so quietly to possesse his heritance of this crowne, whose royall person,
But when unto that loss which yet it hath pleased the Lord most mercifully to supply, by causing our sovereign Lord King James so quietly to possess his heritance of this crown, whose royal person,
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as neither themselues nor their fathers had seene, nor their posteritie should after them, but he memorie of it was to be kep• from age to age, euen to all posteritie.
as neither themselves nor their Father's had seen, nor their posterity should After them, but he memory of it was to be kep• from age to age, even to all posterity.
and doe righteousnesse, that God may not only keepe from them all his plagues, but bring vpon them all that good which hee hath promised to those that feare him.
and do righteousness, that God may not only keep from them all his plagues, but bring upon them all that good which he hath promised to those that Fear him.
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then euer we or our fathers haue felt or knowen it, we must needs confesse, that vnlesse we be senselesse and hard-hearted, we haue great cause to sorrow,
then ever we or our Father's have felt or known it, we must needs confess, that unless we be senseless and hardhearted, we have great cause to sorrow,
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Therefore if now we should neglect it, and spend away the time in feasting & in all kinde of mirth and iollitie (as it is to be feared, that too many do) euen as the wicked in former times haue done, there would be more than too great likelihood, that not onely this plague should continue and increase,
Therefore if now we should neglect it, and spend away the time in feasting & in all kind of mirth and jollity (as it is to be feared, that too many do) even as the wicked in former times have done, there would be more than too great likelihood, that not only this plague should continue and increase,
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but to keepe it at the time that God had appointed, and this he required so straitly, that if any had no let and impediment (as if he should be cleare, and not in a iourney) and yet should be negligēt to keepe the Passeouer, the same parson should be cut off from his people:
but to keep it At the time that God had appointed, and this he required so straitly, that if any had no let and impediment (as if he should be clear, and not in a journey) and yet should be negligent to keep the Passover, the same parson should be Cut off from his people:
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of whō our Sauiour Christ iustly complaineth in the Gospell, and vttereth his complaint out of the abundance of his loue with many teares, saying, O if thou hadst euen knowen at the least in this thy day those things that belong to thy peace,
of whom our Saviour christ justly Complaineth in the Gospel, and uttereth his complaint out of the abundance of his love with many tears, saying, O if thou Hadst even known At the least in this thy day those things that belong to thy peace,
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and to reioyce, and to vse his benefits not onely for necessity, but for delight, according to the sundrie causes of mirth (which by his blessings is bestowed vpon vs) he shall offer vnto vs:
and to rejoice, and to use his benefits not only for necessity, but for delight, according to the sundry Causes of mirth (which by his blessings is bestowed upon us) he shall offer unto us:
And heere againe by the waie we may easily iudge of the fastes held in the time of poperie and ignorance, namely that they were according to the blindnesse of that time both ignorantly imposed vpon mens consciences, and also verie superstitiously obeied:
And Here again by the Way we may Easily judge of the fasts held in the time of popery and ignorance, namely that they were according to the blindness of that time both ignorantly imposed upon men's Consciences, and also very superstitiously obeyed:
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and diet as it were, for the curing of our soules, that is, for the bringing of vs to humility and repentance for our sinnes, must haue principall regard to the time,
and diet as it were, for the curing of our Souls, that is, for the bringing of us to humility and Repentance for our Sins, must have principal regard to the time,
So that in this holie exercise, as in all other things the godly wise, and they that looke to get anie good by it, must regard what is the time, that God hath appointed them to vse it:
So that in this holy exercise, as in all other things the godly wise, and they that look to get any good by it, must regard what is the time, that God hath appointed them to use it:
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& from the morning at the least to the euening they must giue themselues to all good exercises of the word and praier, singing of Psalmes, meditating vpon their sinnes,
& from the morning At the least to the evening they must give themselves to all good exercises of the word and prayer, singing of Psalms, meditating upon their Sins,
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for Moses speaking of that yeerely day of fasting, which was prescribed vnto the Iewes, calleth it a day of reconciliation, saying, the tenth of the seuenth month shall be a day of reconciliation:
for Moses speaking of that yearly day of fasting, which was prescribed unto the Iewes, calls it a day of reconciliation, saying, the tenth of the Seventh Monn shall be a day of reconciliation:
And when we thus straightly require an whole daie, it is to be vnderstoode with that limitation, that wee haue heard of before, wherein liberty hath beene granted for eating and drinking some thing for all those persons, which through age or infirmitie,
And when we thus straightly require an Whole day, it is to be understood with that limitation, that we have herd of before, wherein liberty hath been granted for eating and drinking Some thing for all those Persons, which through age or infirmity,
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So that as the Sabbath is an whole day, and must so be kept, (for it is called the seuenth daie) and in the creation and so since, it consisted of euening and morning, that is, of day and night, as well as anie other:
So that as the Sabbath is an Whole day, and must so be kept, (for it is called the Seventh day) and in the creation and so since, it consisted of evening and morning, that is, of day and night, as well as any other:
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and hath that name giuen vnto it, as in the forenamed place of Leuit•cus ▪ in the ninth day of the month yee shall celebrate your Sabbath from eeuen to eeuen:
and hath that name given unto it, as in the forenamed place of Leuit•cus ▪ in the ninth day of the Monn ye shall celebrate your Sabbath from even to even:
And this appeareth by the fast of the Iewes, which they kept in the time of their captiuitie, of whom it is saide in the booke of Hester, that when Mordecay sent vnto her the copie of the Kings commission sealed with his own signet for the rooting out of all the Iewes in one daie,
And this appears by the fast of the Iewes, which they kept in the time of their captivity, of whom it is said in the book of Esther, that when Mordecai sent unto her the copy of the Kings commission sealed with his own signet for the rooting out of all the Iewes in one day,
and that she and they might finde fauour with the Lord and with the King, she willed them all to fast and praie three daies and three nights, and neither eate nor drinke;
and that she and they might find favour with the Lord and with the King, she willed them all to fast and pray three days and three nights, and neither eat nor drink;
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so long as this time of affliction shall continue, we should not be vnwilling weekely to bestow one day this waie, that so the Lord may bee intreated with vs at the last.
so long as this time of affliction shall continue, we should not be unwilling weekly to bestow one day this Way, that so the Lord may be entreated with us At the last.
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therfore looke how we ought to bestow the Sabbath in resting from the ordinarie labors, and workes of our callings, and from all kinde of recreations and pastimes much more,
Therefore look how we ought to bestow the Sabbath in resting from the ordinary labors, and works of our callings, and from all kind of recreations and pastimes much more,
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Secondlie it is called a Sabbath of rest, and they are willed to rest their Sabbath, to shewe that vpon that daie, (as vpon the ordinarie Sabbath day) they should rest from the labours of their calling:
Secondly it is called a Sabbath of rest, and they Are willed to rest their Sabbath, to show that upon that day, (as upon the ordinary Sabbath day) they should rest from the labours of their calling:
and haue nothing to doe with them, and not onely from their hands, but their mindes from them, according to the same strictnesse that they are bounde vnto vpon the Sabbath daie.
and have nothing to do with them, and not only from their hands, but their minds from them, according to the same strictness that they Are bound unto upon the Sabbath day.
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Which that we might the rather most yeeld vnto, wee acknowledge and teach, that in this daie of rest, there is that liberty granted vnto vs, both for the preparing of meat and drinke at the euening,
Which that we might the rather most yield unto, we acknowledge and teach, that in this day of rest, there is that liberty granted unto us, both for the preparing of meat and drink At the evening,
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And besides this resting from worke (which is necessarily required) wee ought to bestow the whole day in the publicke and priuate exercises of the worship and seruice of God;
And beside this resting from work (which is necessarily required) we ought to bestow the Whole day in the public and private exercises of the worship and service of God;
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and thinke of it before hand, that we take order for, and so dispose of all our worldly businesse and affaires, that that day we haue nothing to hinder vs from bestowing it wholly vpon the worship and seruice of God.
and think of it before hand, that we take order for, and so dispose of all our worldly business and affairs, that that day we have nothing to hinder us from bestowing it wholly upon the worship and service of God.
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as vpon the Sabbath day, besides the dayly morning and euening sacrifice, there was a peculiar kinde of sacrifice appointed for that day, namely, two lambes of a yeere olde, &c. and so all things were then doubled,
as upon the Sabbath day, beside the daily morning and evening sacrifice, there was a peculiar kind of sacrifice appointed for that day, namely, two Lambs of a year old, etc. and so all things were then doubled,
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And this was the practise of the people of God, as we reade in the booke of Nehemiah, where it is sayd, That all the Israelites assembled, with fasting, and with sackecloth, and earth vpon them;
And this was the practice of the people of God, as we read in the book of Nehemiah, where it is said, That all the Israelites assembled, with fasting, and with Sackcloth, and earth upon them;
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for the Leuites are reckoned vp by name, who spake, euen Ieshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, & Chenani, who cried with a loud voice vnto the Lord their God:
for the Levites Are reckoned up by name, who spoke, even Jesus, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, & Chenani, who cried with a loud voice unto the Lord their God:
therefore they that come to the Church in the forenoone, and absent themselues in the afternoone, without any necessarie cause to be approued of God and men, do not keepe this holie day of fast, as they should.
Therefore they that come to the Church in the forenoon, and absent themselves in the afternoon, without any necessary cause to be approved of God and men, do not keep this holy day of fast, as they should.
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and they that were most superstitious in that religion were of opinion, that if they came for a quarter or halfe an houre in the euening, they had done as much as could be required of them,
and they that were most superstitious in that Religion were of opinion, that if they Come for a quarter or half an hour in the evening, they had done as much as could be required of them,
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THe nature and thus condition of this holie exercise of fasting being thus hitherto described out of the worde of God, both that it is an ordinance and commandement of almightie God,
THe nature and thus condition of this holy exercise of fasting being thus hitherto described out of the word of God, both that it is an Ordinance and Commandment of almighty God,
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and in those inward vertues of the minde, as true humilitie, and feruencie of praier, (whereof we haue heard) and that the time fit for it is specially the time of some great affliction,
and in those inward Virtues of the mind, as true humility, and fervency of prayer, (whereof we have herd) and that the time fit for it is specially the time of Some great affliction,
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as vsually the Sabbath is, & ought to be, both in abstaining from all the workes of our callings (things of necessitie onely excepted) and also in being occupied in the seuerall parts or Gods worship,
as usually the Sabbath is, & ought to be, both in abstaining from all the works of our callings (things of necessity only excepted) and also in being occupied in the several parts or God's worship,
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And vnto both there kindes all that hath beene hitherto saide of fasting doth truely and properly appertaine, both for the commandement of God binding them to it,
And unto both there Kinds all that hath been hitherto said of fasting does truly and properly appertain, both for the Commandment of God binding them to it,
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and so it shall be sufficient once to haue set them downe generally, which must be practised of all that celebrate anie fast, either publike or priuate;
and so it shall be sufficient once to have Set them down generally, which must be practised of all that celebrate any fast, either public or private;
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or they shall haue iust cause to feare, or as they shall be •ouched and mooued in compassion more then other with the calamitie of the Church or commonweale, wherein they liue,
or they shall have just cause to Fear, or as they shall be •ouched and moved in compassion more then other with the calamity of the Church or commonweal, wherein they live,
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for as the Lord doth by threatning or sending publike calamities, call whole countries and nations to a publike fast, that when the cause is common to all, all might humble themselues for it,
for as the Lord does by threatening or sending public calamities, call Whole countries and Nations to a public fast, that when the cause is Common to all, all might humble themselves for it,
as we haue seene in the prophet Ioel, and as was practised among the Niniuites, and also among the Iewes in the time of Queene Hester, where because the punishment present, as of famine;
as we have seen in the Prophet Joel, and as was practised among the Niniuites, and also among the Iewes in the time of Queen Esther, where Because the punishment present, as of famine;
then others, who through ignorance or hard heartednesse are not so well affected towards them. And of these priuate fastes doth our Sauiour Christ speake in the Gospell:
then Others, who through ignorance or hard heartedness Are not so well affected towards them. And of these private fasts does our Saviour christ speak in the Gospel:
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Where hee condemneth the hypocrisie of those, who in their priuate fastes, when they came abroad would make great shew of it, that they might be thought to be verie holie men;
Where he Condemneth the hypocrisy of those, who in their private fasts, when they Come abroad would make great show of it, that they might be Thought to be very holy men;
as though they had greatly pined awaie themselues, with abstinence & fasting: and biddes them rather, seeing it is priuate, hide it, as much as they can,
as though they had greatly pined away themselves, with abstinence & fasting: and bids them rather, seeing it is private, hide it, as much as they can,
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where he doth not disallow of almes, but of their vaine ostentation in it, who this way sought the praise of great charity among the people, and saith that is sufficient, that God knoweth it, who will openly rewarde euerie man according to his workes.
where he does not disallow of alms, but of their vain ostentation in it, who this Way sought the praise of great charity among the people, and Says that is sufficient, that God Knoweth it, who will openly reward every man according to his works.
We haue a practise and example of this priuate kinde of fasting in the person of King Dauid: when the Lord had stricken the childe with sickenesse, that was begotten in adulterie of Bathshebah the wife of Vriah, because that was a particular punishment vpon himselfe,
We have a practice and Exampl of this private kind of fasting in the person of King David: when the Lord had stricken the child with sickness, that was begotten in adultery of Bathsheba the wife of Uriah, Because that was a particular punishment upon himself,
and hee did see the hand of God vpon himselfe very heauie in it, according to that which Nathan the Prophet had threatned against him before, (Because thou hast caused the enemies of the Lord to blaspheme, the childe that is borne vnto thee shall surely die) he humbled himselfe before the Lord alone by himselfe,
and he did see the hand of God upon himself very heavy in it, according to that which Nathan the Prophet had threatened against him before, (Because thou hast caused the enemies of the Lord to Blaspheme, the child that is born unto thee shall surely die) he humbled himself before the Lord alone by himself,
& denounced the curse of God against him and his whole familie for it, saying, Thou hast solde thy selfe to worke wickednesse in the sight of the Lord;
& denounced the curse of God against him and his Whole family for it, saying, Thou hast sold thy self to work wickedness in the sighed of the Lord;
Therefore if any shall haue fallen into any grieuous sinne, as these two Kings had, whereby the Lord by the ministerie of his Word threateneth against them some notable punishment,
Therefore if any shall have fallen into any grievous sin, as these two Kings had, whereby the Lord by the Ministry of his Word threateneth against them Some notable punishment,
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as adulterie, fornication, and other vncleannesse, drunkennesse and gluttonie, swearing and blaspheming the most holy name of God, contempt of Gods word and sacraments, besides all ruffianlinesse and prophannesse, pride, oppression and such like,
as adultery, fornication, and other uncleanness, Drunkenness and gluttony, swearing and blaspheming the most holy name of God, contempt of God's word and Sacraments, beside all ruffianlinesse and profaneness, pride, oppression and such like,
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and came not vpon his house in his dayes, according to that that is said of him by the Lord himselfe vnto Eliiah: Seest thou how Ahab is humbled before me? because he submitteth himselfe before me, I will not bring that euill in his dayes,
and Come not upon his house in his days, according to that that is said of him by the Lord himself unto Elisha: See thou how Ahab is humbled before me? Because he submitteth himself before me, I will not bring that evil in his days,
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Therefore let vs bee perswaded, that it is our bounden dutie sometimes, not onely to giue our selues vnto priuate praier (which shuld be ordinarie and continuall) but euen to fasting and prayer.
Therefore let us be persuaded, that it is our bounden duty sometime, not only to give our selves unto private prayer (which should be ordinary and continual) but even to fasting and prayer.
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because not only for the losse of so woorthie a captaine, but especially for that great sinne in murthering him, which might procure Gods wrath against himselfe and his whole Realme;
Because not only for the loss of so worthy a captain, but especially for that great sin in murdering him, which might procure God's wrath against himself and his Whole Realm;
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and when they had buried Abner in Hebron, the King lift vp his voice and wept besides the sepulchre of Abner, and all the people wept) but also Dau•d the King did further humble himselfe by fasting that day,
and when they had buried Abner in Hebron, the King lift up his voice and wept beside the Sepulchre of Abner, and all the people wept) but also Dau•d the King did further humble himself by fasting that day,
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Wee haue also a very cleere and pregnant example of priuate fasting, in the prophet Daniel, who when hee vnderstood by bookes the number of the yeeres, whereof the Lord had spoken vnto Ieremiah the prophet, that he would accomplish seuentie yeeres for the desolation of Ierusalem:
we have also a very clear and pregnant Exampl of private fasting, in the Prophet daniel, who when he understood by books the number of the Years, whereof the Lord had spoken unto Jeremiah the Prophet, that he would accomplish seuentie Years for the desolation of Ierusalem:
and know the day of their visitation, must thus priuately humble themselues before God, and mourne euery familie a part, yea & their wiues apart, as the prophet speaketh.
and know the day of their Visitation, must thus privately humble themselves before God, and mourn every family a part, yea & their wives apart, as the Prophet speaks.
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And so at this present in respect of that great mortalitie, that hath bene a long time in the chiefe places of this land, if there had beene no order taken for publike fasting (as by the grace of God,
And so At this present in respect of that great mortality, that hath be a long time in the chief places of this land, if there had been no order taken for public fasting (as by the grace of God,
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Therefore if when we see sinne abound in all sorts and degrees, (as it doth in our time too much) which threateneth some great iudgement vniuersally to come (as wee haue also felt and doe still by this present pestilence (if the gouernors should be carelesse and negligent in their offices,
Therefore if when we see sin abound in all sorts and Degrees, (as it does in our time too much) which threateneth Some great judgement universally to come (as we have also felt and do still by this present pestilence (if the Governors should be careless and negligent in their Offices,
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yet they that priuately sorrow, and mourne, and fast and praie, as they then ought, shall finde mercie at the hand of God, in the day of their visitation, as these in Ierusalem did.
yet they that privately sorrow, and mourn, and fast and pray, as they then ought, shall find mercy At the hand of God, in the day of their Visitation, as these in Ierusalem did.
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wee might see, that besides this grieuous plague that is and hath beene not onely vpon our enimies (if wee haue anie) but vpon our neighbours & friends, which requireth publike fasting;
we might see, that beside this grievous plague that is and hath been not only upon our enemies (if we have any) but upon our neighbours & Friends, which requires public fasting;
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wee had many causes to haue done it priuately often & long before this, in respect of the horrible abominations and sinnes committed against God and against men euery where.
we had many Causes to have done it privately often & long before this, in respect of the horrible abominations and Sins committed against God and against men every where.
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Thus also in the daies of Queene Hester the fast that was kept by all the Iewes in Sushan, for the turning awaie of that great mischiefe, that was intended against them by proud Haman, though it was cōmon in respect of the whole Church of God in that citie, that kept it yet it was priuate in respect of the seuerall places where it was kept,
Thus also in the days of Queen Esther the fast that was kept by all the Iewes in Sushan, for the turning away of that great mischief, that was intended against them by proud Haman, though it was Common in respect of the Whole Church of God in that City, that kept it yet it was private in respect of the several places where it was kept,
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So ought euerie godly houshoulder at the foresight of anie iudgement of God like to come vpon the Church, where they liue, in which if anie such thing should come, they must thinke, that they are like to haue their part, (as Mordecay saide, to Hester, Thinke not with thy selfe, that thou shalt escape in the kings house, more then all the Iewes) to seeke humblie vnto the Lorde, themselues and theirs (so many as are capable of it) by fasting and praier priuately for the turning of it away,
So ought every godly Householder At the foresight of any judgement of God like to come upon the Church, where they live, in which if any such thing should come, they must think, that they Are like to have their part, (as Mordecai said, to Esther, Think not with thy self, that thou shalt escape in the Kings house, more then all the Iewes) to seek humbly unto the Lord, themselves and theirs (so many as Are capable of it) by fasting and prayer privately for the turning of it away,
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when he thus writeth to the Corinthians, Defraud not one another, except it bee with consent for a time, that you may giue yourselues to fasting and praier,
when he thus Writeth to the Corinthians, Defraud not one Another, except it be with consent for a time, that you may give yourselves to fasting and prayer,
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Where hee speaketh to the maried parties, the houseband and the wife, and sheweth what duties they owe one to another, as Let the husband giue vnto the wife due beneuolence,
Where he speaks to the married parties, the houseband and the wife, and shows what duties they owe one to Another, as Let the husband give unto the wife due benevolence,
or with the rest of their familie, or with some other of their godly neighbors and friends may and ought to giue themselues priuately to fasting and praier:
or with the rest of their family, or with Some other of their godly neighbours and Friends may and ought to give themselves privately to fasting and prayer:
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and well weighed them, and laide them to hart, we might easely haue seene long agoe, that God had giuen vs iust occasion, to haue intertained this speciall part of his worship into our houses,
and well weighed them, and laid them to heart, we might Easily have seen long ago, that God had given us just occasion, to have entertained this special part of his worship into our houses,
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For whē the Lorde hath laide some grieuous sickenesse, euen vnto death vpon anie of our children, sonnes or daughters, (as he did vpon Dauids ) then shoulde we haue with fasting & praier sought vnto the Lord for them, as hee did:
For when the Lord hath laid Some grievous sickness, even unto death upon any of our children, Sons or daughters, (as he did upon David) then should we have with fasting & prayer sought unto the Lord for them, as he did:
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as in the matter of mariage, or some other weighty thing, that we haue had in hand, which hath greatly concerned vs or them, that we might be directed and blessed in the same:
as in the matter of marriage, or Some other weighty thing, that we have had in hand, which hath greatly concerned us or them, that we might be directed and blessed in the same:
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yet he hath made the largest promises of blessing vnto fasting and prayer, and greatest things haue been obtained that way of all the seruaunts of God.
yet he hath made the Largest promises of blessing unto fasting and prayer, and greatest things have been obtained that Way of all the Servants of God.
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but should now vpon the hearing of this doctrine heerafter determine for some good cause best knowen unto themselues, to take this exercise vpon them, they know not how to behaue themselues in it,
but should now upon the hearing of this Doctrine hereafter determine for Some good cause best known unto themselves, to take this exercise upon them, they know not how to behave themselves in it,
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So that it would fall out with them, as with those, of whom our Sauiour Christ speaketh in the Gospell, that they should not only not be bettered thereby, but made worse:
So that it would fallen out with them, as with those, of whom our Saviour christ speaks in the Gospel, that they should not only not be bettered thereby, but made Worse:
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But to draw towards an end, it is further to bee obserued concerning these priuate fasts (that we now intreat of) that all sorts of men and women haue not power to appoint vnto themselues, what time they wil for this purpose, no though they euidently see, that they haue iust cause to vse it.
But to draw towards an end, it is further to be observed Concerning these private fasts (that we now entreat of) that all sorts of men and women have not power to appoint unto themselves, what time they will for this purpose, no though they evidently see, that they have just cause to use it.
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and to this end, without continuall consent (as wee haue seene a little before:) all they that are vnder the priuate gouernment of others, are at the disposition of their gouernours, by the law and commaundement of God:
and to this end, without continual consent (as we have seen a little before:) all they that Are under the private government of Others, Are At the disposition of their Governors, by the law and Commandment of God:
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so that none of these can without the knowledge and free consent of those vnder whom they are, make choise of what day in the weeke they wil, to obserue their priuate fasts in.
so that none of these can without the knowledge and free consent of those under whom they Are, make choice of what day in the Week they will, to observe their private fasts in.
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but must be contented heerein to be ordered by the discretion of those, to whom they haue either by the bond of nature or by some couenant wholly addicted themselues and all their labours:
but must be contented herein to be ordered by the discretion of those, to whom they have either by the bound of nature or by Some Covenant wholly addicted themselves and all their labours:
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So that if they can not, or wil not spare their labours for a time, they are of necessitie to keepe all their priuate fasts vpon the Sabbath dayes, wherein they are bound to rest from their labours,
So that if they can not, or will not spare their labours for a time, they Are of necessity to keep all their private fasts upon the Sabbath days, wherein they Are bound to rest from their labours,
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and so vpon that day they may at any time (the times of necessitie being alwaies excepted) without any offence to their gouernors (by defrauding thē of their seruices) keepe their fasts.
and so upon that day they may At any time (the times of necessity being always excepted) without any offence to their Governors (by defrauding them of their services) keep their fasts.
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therefore he hath giuen thē leaue to breake all such purposes of theirs, as shall vpon any of these dayes hinder them from any of those workes or seruices, wherein they are to imploy them, and vse them.
Therefore he hath given them leave to break all such Purposes of theirs, as shall upon any of these days hinder them from any of those works or services, wherein they Are to employ them, and use them.
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so, much lesse are they at their own pleasure to take vp whole dayes to themselues for fasting, without the priuitie and good liking of those vnder whom they are:
so, much less Are they At their own pleasure to take up Whole days to themselves for fasting, without the privity and good liking of those under whom they Are:
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especially whē as the Lord himselfe setteth downe the same law for the wife making a vowe without the knowledge and approbation of her husband, saying:
especially when as the Lord himself sets down the same law for the wife making a Voelli without the knowledge and approbation of her husband, saying:
And truely if it were not thus manie might, and would vnder this colour & pretence somtimes of fained holinesse defraud their parents and masters of their seruice,
And truly if it were not thus many might, and would under this colour & pretence sometimes of feigned holiness defraud their Parents and Masters of their service,
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and seruants vnto their masters, their persons and their willes, and hauing commanded them to be obedient vnto them in the Lord in all things, woulde haue them in all such matters, as are but voluntarie, to depend vpon their willes.
and Servants unto their Masters, their Persons and their wills, and having commanded them to be obedient unto them in the Lord in all things, would have them in all such matters, as Are but voluntary, to depend upon their wills.
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I confesse that it is to be granted, that in things absolutely necessarie either for the glorie of God, a mans saluation, the preseruation of life, the good of others, and such like:
I confess that it is to be granted, that in things absolutely necessary either for the glory of God, a men salvation, the preservation of life, the good of Others, and such like:
who when they were brought before the counsell of the high Priests and Elders, and there by them straightlie charged, that in no wise they should speake or teach in the name of Iesus:
who when they were brought before the counsel of the high Priests and Elders, and there by them straightly charged, that in no wise they should speak or teach in the name of Iesus:
And this must be the practise of all inferiors, when they are forbidden any thing of their superiours, which God hath commanded them in his worde, either as they be Christians, or otherwise;
And this must be the practice of all inferiors, when they Are forbidden any thing of their superiors, which God hath commanded them in his word, either as they be Christians, or otherwise;
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in which their masters should giue them leaue to bee wholly the Lords seruants, and so not incumber them with anie seruice excepting things of necessitie, which are permitted euen in the day of fastes.
in which their Masters should give them leave to be wholly the lords Servants, and so not encumber them with any service excepting things of necessity, which Are permitted even in the day of fasts.
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and thus vsed by the publike authoritie and commandement of them, who (next vnto Christ Iesus) haue the gouernment of those places, where the fast is held,
and thus used by the public Authority and Commandment of them, who (next unto christ Iesus) have the government of those places, where the fast is held,
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And therefore also these kindes of fastes are kept in the publike places openly, where they vse to haue their common assemblies for the worship of God (where the Church is constituted vnder a Christian Prince) and not in any priuate house, or houses:
And Therefore also these Kinds of fasts Are kept in the public places openly, where they use to have their Common assemblies for the worship of God (where the Church is constituted under a Christian Prince) and not in any private house, or houses:
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as •mong the members of one mysticall body, whereof Christ is the head: and the same calamity either presently vpon them, or imminent & greatly to be feared.
as •mong the members of one mystical body, whereof christ is the head: and the same calamity either presently upon them, or imminent & greatly to be feared.
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So that briefely or in a word a publike fast is that, which is imposed by publike authoritie vpon all the people of that place, to be kept openlie in the common place of their holie assemblies,
So that briefly or in a word a public fast is that, which is imposed by public Authority upon all the people of that place, to be kept openly in the Common place of their holy assemblies,
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euen through that great citie of three daies iourney, (by the counsell of the King and his nobles) saying, Let neither man nor beast taste any thing, feed or drinke water:
even through that great City of three days journey, (by the counsel of the King and his Nobles) saying, Let neither man nor beast taste any thing, feed or drink water:
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and Mordecay went his way, and did according to all that Hester had commanded him: so this fast was imposed vpon all the Iewes, and all of them kept it.
and Mordecai went his Way, and did according to all that Esther had commanded him: so this fast was imposed upon all the Iewes, and all of them kept it.
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and as it is alreadie vpon many, so it threatneth and terrifieth all, why should not all thinke thēselues bound, to seeke to haue it turned awaie? So that no man must bee so simple, to thinke it indifferent for them to keepe it,
and as it is already upon many, so it threatens and terrifieth all, why should not all think themselves bound, to seek to have it turned away? So that no man must be so simple, to think it indifferent for them to keep it,
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but seeing it is common in respect of the commandement of our gouernors, and in respect of the cause of it, which is our sinnes, all should thinke that they are tied in conscience to it:
but seeing it is Common in respect of the Commandment of our Governors, and in respect of the cause of it, which is our Sins, all should think that they Are tied in conscience to it:
and to come, & put to their helping hand, to quench this great fire of Gods wrath, which hath flamed out and burned a long time in manie townes and cities,
and to come, & put to their helping hand, to quench this great fire of God's wrath, which hath flamed out and burned a long time in many Towns and cities,
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as to the burning euen to death the very bodies of men, women, and children: and that with an exceeding great flame, that none almost dare come neere their houses,
as to the burning even to death the very bodies of men, women, and children: and that with an exceeding great flame, that none almost Dare come near their houses,
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when others do come hither with fasting and praier to intreat the Lorde for them, that hee would put out this great flame, who as hee alone hath kindled this fire,
when Others do come hither with fasting and prayer to entreat the Lord for them, that he would put out this great flame, who as he alone hath kindled this fire,
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as they might especially being called vpon both by the commandement of Gods magistrates, and by the intreaty of his Ministers, must we not thinke that they haue not this loue in them to their brethren, that they shoulde? Therefore come, come, I beseech you, helpe, helpe, come all,
as they might especially being called upon both by the Commandment of God's Magistrates, and by the entreaty of his Ministers, must we not think that they have not this love in them to their brothers, that they should? Therefore come, come, I beseech you, help, help, come all,
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but still burning, yea increasing, and the flame thereof ascending higher and higher, and it to kindle and breake out in more places, would we not call for more helpe,
but still burning, yea increasing, and the flame thereof ascending higher and higher, and it to kindle and break out in more places, would we not call for more help,
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euen their whole familie and all the seruants in the same? And doe we not see by this, that it is our bounden dutie to do as we do, that we may continue it willingly of conscience,
even their Whole family and all the Servants in the same? And do we not see by this, that it is our bounden duty to do as we do, that we may continue it willingly of conscience,
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And this is diligently to be obserued of vs, that wee seeing the same cause among vs, might knowe, that though wee are commanded by publike authoritie to vse them,
And this is diligently to be observed of us, that we seeing the same cause among us, might know, that though we Are commanded by public Authority to use them,
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and to whether of these two causes wee shall cast our eyes, we shall clearely see, that we haue great cause to do as we do, that is, publickely to humble our selues in fasting before the Lord.
and to whither of these two Causes we shall cast our eyes, we shall clearly see, that we have great cause to do as we do, that is, publicly to humble our selves in fasting before the Lord.
Moreouer, the Prophet Ioel sayth to the people of Iudah, that seeing there was so great a famine among them, that God commanded them all publikelie to fast, saying, Thus saieth the Lord, Blow the trumpet in Sion, sanctifie a fast, call a solemne assemblie, gather the people, sanctifie the congregation, gather the elders, assemble the children,
Moreover, the Prophet Joel say to the people of Iudah, that seeing there was so great a famine among them, that God commanded them all publicly to fast, saying, Thus Saith the Lord, Blow the trumpet in Sion, sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, gather the Elders, assemble the children,
and those that sucke the breasts, let the bridegrome goe forth of his chamber, and the bride out of her bride chamber, let the Priests, the Ministers of the Lord weepe.
and those that suck the breasts, let the bridegroom go forth of his chamber, and the bride out of her bride chamber, let the Priests, the Ministers of the Lord weep.
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Where we see that because the present scarsitie of the fruits of the earth was so great, he calleth all sorts of men and women, yoong and olde, without exception vnto publike fasting, to pacifie Gods wrath,
Where we see that Because the present scarcity of the fruits of the earth was so great, he calls all sorts of men and women, young and old, without exception unto public fasting, to pacify God's wrath,
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Againe, if the Israelites when they were ouerthrowen in battle by their enimies the Philistins in the daies of Samuel, did thinke that there was great cause to confesse their sinnes vnto God with all humilitie in fasting & praier publikely, according to the direction of the said Samuel, who said, Gather al Israel to Mizpeh, and I wil pray for you vnto the lord:
Again, if the Israelites when they were overthrown in battle by their enemies the philistines in the days of Samuel, did think that there was great cause to confess their Sins unto God with all humility in fasting & prayer publicly, according to the direction of the said Samuel, who said, Gather all Israel to Mizpeh, and I will pray for you unto the lord:
and afterwards in the daies of Dauid vpon the like occasion, of whom, and of all whose companie, it is saide, That Dauid tooke hold on his clothes and rent them,
and afterwards in the days of David upon the like occasion, of whom, and of all whose company, it is said, That David took hold on his clothes and rend them,
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Then seeing the plague deuoureth no lesse then the sword, of which it is said, that it so destroieth at noone-daie, that it causeth a thousand to fall on the one side,
Then seeing the plague devoureth no less then the sword, of which it is said, that it so Destroyeth At noonday, that it Causes a thousand to fallen on the one side,
yet seeing the Lorde hath sent this great scourge of the pestilence vpō vs which we looked not for, we haue as great cause to humble our selues with fasting, confessing our sins vnto God in praier, as they.
yet seeing the Lord hath sent this great scourge of the pestilence upon us which we looked not for, we have as great cause to humble our selves with fasting, confessing our Sins unto God in prayer, as they.
whereof when the seruants of God haue seene euident signes and apparent tokens, they haue in the wisedome of the spirit of God, sought by fasting and praier to turne it away,
whereof when the Servants of God have seen evident Signs and apparent tokens, they have in the Wisdom of the Spirit of God, sought by fasting and prayer to turn it away,
And namely we see that vnseasonable weather, as want of raine in due season, or too great aboundance of it out of time betokeneth scarsity of the fruites of the earth,
And namely we see that unseasonable weather, as want of rain in due season, or too great abundance of it out of time Betokeneth scarcity of the fruits of the earth,
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the beginning of the plague portendeth great mortalitie, and such like, therefore when there hath beene but the beginning of such things, seeing the stormie tempest as it were arising, they haue sought by this ordinance of fasting,
the beginning of the plague portendeth great mortality, and such like, Therefore when there hath been but the beginning of such things, seeing the stormy tempest as it were arising, they have sought by this Ordinance of fasting,
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And so we read that when there came some and told Iehoshaphat King of Iudah, saying, There commeth a great multitude against thee from beyond the sea out of Aram, and behold they be in Hazzon Tamar, which is in Engedi. And Iehoshaphat fefeared,
And so we read that when there Come Some and told Jehoshaphat King of Iudah, saying, There comes a great multitude against thee from beyond the sea out of Aram, and behold they be in Hazzon Tamar, which is in Engedi. And Jehoshaphat fefeared,
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& sat himselfe to seeke the Lord & proclaimed a fast throughout all Judah: & Iudah gathered themselues together to aske coūsel of the Lord, they came out of all the cities of Iudah to inquire of the Lord.
& sat himself to seek the Lord & proclaimed a fast throughout all Judah: & Iudah gathered themselves together to ask counsel of the Lord, they Come out of all the cities of Iudah to inquire of the Lord.
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so breathed after their vtter destruction, that he ceased not to cast lottes from day to day, to finde out a prosperous time to bring his mischieuous purpose to passe,
so breathed After their utter destruction, that he ceased not to cast lots from day to day, to find out a prosperous time to bring his mischievous purpose to pass,
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and Mordecay had sent the copie of this commission to the Queene Hester: long before the bloodie day of that intended massacre came, they sought vnto the Lorde;
and Mordecai had sent the copy of this commission to the Queen Esther: long before the bloody day of that intended massacre Come, they sought unto the Lord;
And so by these few examples we see how the seruants of God that haue beene godly wise haue not alwaies taried vntil Gods wrath in some of his punishments hath seased vpon them,
And so by these few Examples we see how the Servants of God that have been godly wise have not always tarried until God's wrath in Some of his punishments hath seized upon them,
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Euen as an ingenuous childe, and he that is of anie good disposition seeketh to his father for pardon, not onely when he is vnder the rodde of correction,
Eve as an ingenuous child, and he that is of any good disposition seeks to his father for pardon, not only when he is under the rod of correction,
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& so may die suddenly, as experience teacheth euen in this plague, that some being taken into a mans house ouer night, haue beene found dead in the morning;
& so may die suddenly, as experience Teaches even in this plague, that Some being taken into a men house over night, have been found dead in the morning;
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so it doeth remaine in the houses, and bedding, and garments of them that are dead a long time after, and so breaketh out at the last, sometimes a moneth and a great deale more after,
so it doth remain in the houses, and bedding, and garments of them that Are dead a long time After, and so breaks out At the last, sometime a Monn and a great deal more After,
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when hee saith, Thou shalt not be afraied of the feare of the night, nor of the arrow that flieth by day (speaking of the pestilence) so that as an arrowe flieth from one place quickely to another, so doth this.
when he Says, Thou shalt not be afraid of the Fear of the night, nor of the arrow that flies by day (speaking of the pestilence) so that as an arrow flies from one place quickly to Another, so does this.
and seeming to others to be in health and without danger, haue infected others in the way as they haue gone, where they haue tarried but a small while,
and seeming to Others to be in health and without danger, have infected Others in the Way as they have gone, where they have tarried but a small while,
and therefore in time of common plagues there is order taken in al cities or towns corporate, (which are well gouerned) to kill vp all dogs that are not shut vp,
and Therefore in time of Common plagues there is order taken in all cities or Towns corporate, (which Are well governed) to kill up all Dogs that Are not shut up,
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but runne abroad, of what nature, or kinde, or qualitie, or price soeuer they be, least by comming into mens companie they shuld spread abroad the infection:
but run abroad, of what nature, or kind, or quality, or price soever they be, lest by coming into men's company they should spread abroad the infection:
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And we read that some onely but buying a dogs skinne in the market, and bringin it home, they haue brought the pestilence into their house to the ouerthrow and destruction of the whole familie.
And we read that Some only but buying a Dogs skin in the market, and bringing it home, they have brought the pestilence into their house to the overthrow and destruction of the Whole family.
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Therefore in respect of Gods wrath manifestlie appearing in this grieuous pestilence, though not yet vpon vs, through the infinite goodnesse and mercy of God,
Therefore in respect of God's wrath manifestly appearing in this grievous pestilence, though not yet upon us, through the infinite Goodness and mercy of God,
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yet iustly to bee feared (as wee haue seene) wee must thinke and confesse, that wee haue great cause by fasting & praier to seeke vnto the Lord to turne that from vs before it come;
yet justly to be feared (as we have seen) we must think and confess, that we have great cause by fasting & prayer to seek unto the Lord to turn that from us before it come;
And thus much for this present (seeing the time cuttes me off from the rest) of the first signe and token of Gods wrath likely to come, obserued in the course of his prouidence as a sufficient cause of publike fasting.
And thus much for this present (seeing the time cuts me off from the rest) of the First Signen and token of God's wrath likely to come, observed in the course of his providence as a sufficient cause of public fasting.
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HOMIL. IX. The ninth Homilie continueth to shew the causes of publike fastes, namely, when the wrath of God to come hath beene iustly feared, in respect of the great sinnes, that haue abounded:
HOMILY. IX. The ninth Homily Continueth to show the Causes of public fasts, namely, when the wrath of God to come hath been justly feared, in respect of the great Sins, that have abounded:
to shew that the seruants of God haue beene mooued thereunto, not onely when some great punishment as a testimonie of Gods displeasure hath beene vpon them, but when in the course of nature,
to show that the Servants of God have been moved thereunto, not only when Some great punishment as a testimony of God's displeasure hath been upon them, but when in the course of nature,
and when the crie of Sodom and Gomorrah was great, and their sinne exceeding grieuous, the Lord rained brimstone and fire from heauen vpon them, and ouerthrew them,
and when the cry of Sodom and Gomorrah was great, and their sin exceeding grievous, the Lord reigned brimstone and fire from heaven upon them, and overthrew them,
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because the Lord sending his messengers to reclaime them from their sinne, rising earelie, because hee had compassion on them, they mocked the messengers of God,
Because the Lord sending his messengers to reclaim them from their sin, rising early, Because he had compassion on them, they mocked the messengers of God,
so that alwaies when sinne hath abounded, the wrath of God hath beene neere, and readie to be reuealed from heauen against all vngodlinesse and vnrighteousnesse of men:
so that always when sin hath abounded, the wrath of God hath been near, and ready to be revealed from heaven against all ungodliness and unrighteousness of men:
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Thus though in respect of all outward things they had great cause of reioicing, for he and many of the people were but newly returned out of their long captiuitie,
Thus though in respect of all outward things they had great cause of rejoicing, for he and many of the people were but newly returned out of their long captivity,
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and were come vp to Ierusalem from Babel, & Artahshaste the King of Persia had thē giuen him all his request, according to the hand of the Lord his God, which was vpon him:
and were come up to Ierusalem from Babel, & Artahshaste the King of Persiam had them given him all his request, according to the hand of the Lord his God, which was upon him:
If we then had but eyes to see, and hearts to consider of the innumerable great sinnes of our time, which as a great floud haue ouerflowen the whole land,
If we then had but eyes to see, and hearts to Consider of the innumerable great Sins of our time, which as a great flood have overflown the Whole land,
but as it is sayd of the Israelites (The Priests and the people trespassed woonderfully) so it may be said of our time, High and low haue woonderfully offended God:
but as it is said of the Israelites (The Priests and the people trespassed wonderfully) so it may be said of our time, High and low have wonderfully offended God:
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For to let passe the strange mariages between the Protestants and Papists, which without any scruple of conscience are too frequently vsed, which seemed to be the onely sinne of that time, in the daies of Ezra, that the people of God were so vnequallie yoked,
For to let pass the strange marriages between the Protestants and Papists, which without any scruple of conscience Are too frequently used, which seemed to be the only sin of that time, in the days of Ezra, that the people of God were so unequally yoked,
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euen like vnto Lucifer himselfe? what swelling one against another? what enuie, heart-burning, hatred, malice, crueltie, oppression? what drunkennesse,
even like unto Lucifer himself? what swelling one against Another? what envy, heartburning, hatred, malice, cruelty, oppression? what Drunkenness,
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and gluttonie, and surfetting? what abominable adulterie, fornications, and all kinde of vncleannesse with chambering and wantonnesse? as though men had cleane forgotten the Lord, and solde themselues to doe euill.
and gluttony, and surfeiting? what abominable adultery, fornications, and all kind of uncleanness with chambering and wantonness? as though men had clean forgotten the Lord, and sold themselves to do evil.
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But to passe by all these things with silence, though they bee verie great, let vs looke but to this one thing, the generall contempt of Gods holie Word, that inestimable treasure of his Gospell, which he hath bestowed vpon vs,
But to pass by all these things with silence, though they be very great, let us look but to this one thing, the general contempt of God's holy Word, that inestimable treasure of his Gospel, which he hath bestowed upon us,
This open and manifest contempt of the Gospell, I say, which is a greater sinne than all the sinnes of Sodom, (For it shall be easier for them of the land of Sodom and Gomorrah in the day of iudgement,
This open and manifest contempt of the Gospel, I say, which is a greater sin than all the Sins of Sodom, (For it shall be Easier for them of the land of Sodom and Gomorrah in the day of judgement,
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And thus much for the second cause, which might mooue vs to feare some great wrath and displeasure of God to bee shewed in some kinde of correction and rodde of his, whereby wee might willingly humble our selues before him in publike fasting,
And thus much for the second cause, which might move us to Fear Some great wrath and displeasure of God to be showed in Some kind of correction and rod of his, whereby we might willingly humble our selves before him in public fasting,
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Thirdly and last of all, concerning, this matter the seruants of God in former times haue wisely discerned beforehand of the stormie tempest of Gods wrath to come, by the fearefull threatnings of Gods iudgement denounced against them by his faithfull seruaunts that haue spoken to them in his Name:
Thirdly and last of all, Concerning, this matter the Servants of God in former times have wisely discerned beforehand of the stormy tempest of God's wrath to come, by the fearful threatenings of God's judgement denounced against them by his faithful Servants that have spoken to them in his Name:
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so they haue feared the things that haue beene spoken against them, and as though they did see them comming, haue sought vnto him by fasting and prayer, to escape them.
so they have feared the things that have been spoken against them, and as though they did see them coming, have sought unto him by fasting and prayer, to escape them.
and couered himselfe with sackecloth, and sate in ashes, and proclaimed a fast thorow the whole citie (by the counsell of the King & his nobles) saying, Let neither man nor beast feed nor drinke water:
and covered himself with Sackcloth, and sat in Ashes, and proclaimed a fast thorough the Whole City (by the counsel of the King & his Nobles) saying, Let neither man nor beast feed nor drink water:
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that so in all humilitie they seeking to God for mercy, and turning euery man frō his euill wa•es, they might bee spared in this which they saw, they had so great cause to feare:
that so in all humility they seeking to God for mercy, and turning every man from his evil wa•es, they might be spared in this which they saw, they had so great cause to Fear:
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And truelie in this respect, if we should not in like maner seeke to the Lord with fasting & praier, that his wrath might be appeased towards vs, we could not plead ignorance,
And truly in this respect, if we should not in like manner seek to the Lord with fasting & prayer, that his wrath might be appeased towards us, we could not plead ignorance,
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for we must needes confesse, that the faithfull Ministers of Christ haue often and long ago in the pulpits proclaimed open warre against vs for our sinnes;
for we must needs confess, that the faithful Ministers of christ have often and long ago in the pulpits proclaimed open war against us for our Sins;
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Haue we not heard it preached vnto vs, as it was to the Iewes, that the kingdome of God should bee taken from vs for our great barrennesse, and green to a nation, that should bring forth the fruits thereof? And haue we not heard the words of the Prophet, that whereas the Lord had planted among vs a vineyard in a very fruitefull hill,
Have we not herd it preached unto us, as it was to the Iewes, that the Kingdom of God should be taken from us for our great Barrenness, and green to a Nation, that should bring forth the fruits thereof? And have we not herd the words of the Prophet, that whereas the Lord had planted among us a vineyard in a very fruitful hill,
so the Lord might according to our deserts, after the death of our late Queene Elizabeth, haue giuen vs vp either into the hands of some forraine enemies abroad,
so the Lord might according to our deserts, After the death of our late Queen Elizabeth, have given us up either into the hands of Some foreign enemies abroad,
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and the Ministers thereof) to warne them of his deserued punishments beforehand, as it is saide of the Prophet Ezekiel, Sonne of man I haue made thee a watchman to the house of Israel,
and the Ministers thereof) to warn them of his deserved punishments beforehand, as it is said of the Prophet Ezekielem, Son of man I have made thee a watchman to the house of Israel,
Who though by the spirit of prophecie they could not foretel whē, in what daie, or moneth, or yeere, or after what maner, either with the sworde, famine, or pestilence,
Who though by the Spirit of prophecy they could not foretell when, in what day, or Monn, or year, or After what manner, either with the sword, famine, or pestilence,
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yet out of the most certaine trueth of Gods worde, and the constant course of his dealing in former times, they haue constantlie auouched and saide, that God must needes before it bee long some waies punish vs for our sinnes:
yet out of the most certain truth of God's word, and the constant course of his dealing in former times, they have constantly avouched and said, that God must needs before it be long Some ways Punish us for our Sins:
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therefore euerie tree, which bringeth not foorth good fruite, shal be hewen downe, and cast into the fire? hath it not beene preached, that God would vtterly destroy all those that liue vnprofitable vnder his Gospell, destroie them, I say,
Therefore every tree, which brings not forth good fruit, shall be hewn down, and cast into the fire? hath it not been preached, that God would utterly destroy all those that live unprofitable under his Gospel, destroy them, I say,
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and that the figge-tree that hath nothing on it, but leaues shall be accursed and wither, that is, all hypocrites that content themselues with a bare outwarde profession of the Gospell,
and that the Fig tree that hath nothing on it, but leaves shall be accursed and wither, that is, all Hypocrites that content themselves with a bore outward profession of the Gospel,
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And though he be a most patient God towards al, euen towards the wicked, yet he wil seuerely punish those at the last, that abuse his great patience:
And though he be a most patient God towards all, even towards the wicked, yet he will severely Punish those At the last, that abuse his great patience:
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So the God of patience, who thereby leadeth all men to repentance, or leaueth them without excuse, hath waited for our repentance and amendment of life,
So the God of patience, who thereby leads all men to Repentance, or Leaveth them without excuse, hath waited for our Repentance and amendment of life,
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but vndoubtedly, if after this preaching from yeere to yeere, we remaine vnfruitfull, at the last he will root them vp, which make the Church barren, which is in it owne nature the most fruitfull place in the world.
but undoubtedly, if After this preaching from year to year, we remain unfruitful, At the last he will root them up, which make the Church barren, which is in it own nature the most fruitful place in the world.
These & such like things haue not onely beene preached euerie where, but with greate earnestnesse and zeale so vttered, that we might easilie discerne, that they spake not of themselues,
These & such like things have not only been preached every where, but with great earnestness and zeal so uttered, that we might Easily discern, that they spoke not of themselves,
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For as Dauid whē •he prophet Nathan terrified his con•ience with the fearefull denuntiation Gods iudgement for his sinne, say•g, Wherefore hast thou despised the commandement of the Lorde, to doe euill in his sight? therefore the sword shall neuer depart from thine house;
For as David when •he Prophet Nathan terrified his con•ience with the fearful denunciation God's judgement for his sin, say•g, Wherefore hast thou despised the Commandment of the Lord, to do evil in his sighed? Therefore the sword shall never depart from thine house;
and so both these, when they did heare from messenger of God, what was due to them for their sinnes, they sought by priuate fasting to haue it turned away:
and so both these, when they did hear from Messenger of God, what was due to them for their Sins, they sought by private fasting to have it turned away:
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Wee should haue beene wise, as others haue beene before vs, to haue taken knowledge of Gods wrath to come by the threatnings of his word, preached vnto vs by his seruants,
we should have been wise, as Others have been before us, to have taken knowledge of God's wrath to come by the threatenings of his word, preached unto us by his Servants,
or wee consider this, that our sinnes haue beene sharpely reprooued and Gods curse for them threatned against vs by those that haue spoken vnto vs in his name:
or we Consider this, that our Sins have been sharply reproved and God's curse for them threatened against us by those that have spoken unto us in his name:
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and seeing that there are so manie causes of publike fasting among vs, wee must therefore thinke, that the Lorde requireth the thing it selfe at our hands.
and seeing that there Are so many Causes of public fasting among us, we must Therefore think, that the Lord requires the thing it self At our hands.
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Which we shall the rather also be perswaded of, if besides all this that hath beene spoken to that end, we further consider that the people of God alwaies making this a sufficient cause of their fastings,
Which we shall the rather also be persuaded of, if beside all this that hath been spoken to that end, we further Consider that the people of God always making this a sufficient cause of their Fastings,
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euē the wrath of God appearing against his Church (as we haue seene before) haue considered & regarded this wrath of his to moue them thereunto, not onely against themselues particularly,
even the wrath of God appearing against his Church (as we have seen before) have considered & regarded this wrath of his to move them thereunto, not only against themselves particularly,
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but against others also of the same societie and fellowship of true religion, that themselues were of, through a mutuall feeling and compassion, which they haue one of another,
but against Others also of the same society and fellowship of true Religion, that themselves were of, through a mutual feeling and compassion, which they have one of Another,
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as the liuely members of one and the same mysticall bodie, whereof Christ Iesus is the head, and which he quickeneth by one spirit, according to the doctrine of Saint Paul: Reioice with them that reioice,
as the lively members of one and the same mystical body, whereof christ Iesus is the head, and which he Quickeneth by one Spirit, according to the Doctrine of Saint Paul: Rejoice with them that rejoice,
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yet when they haue seene it lie heauilie vppon the shoulders of their brethren, they haue by fasting and praier put to their helping hand, and haue sought to remooue it, that they might be eased;
yet when they have seen it lie heavily upon the shoulders of their brothers, they have by fasting and prayer put to their helping hand, and have sought to remove it, that they might be eased;
As appeareth by the fast, that was held at Antiochia, which was taken in hande for the great miserie of the mother Church of Ierusalem, rather then for any present calamity that was then in that citie.
As appears by the fast, that was held At Antiochia, which was taken in hand for the great misery of the mother Church of Ierusalem, rather then for any present calamity that was then in that City.
yet this fearefull and great plague that is, and hath bene a long time vpon our brethren in many places of this land (vnited vnto vs in the profession of the same religion & Gospel, besides the same allegiance which we owe all vnto the same soueraigne King) in manie places, (I say) as in London, Norwitch, Yarmouth, Cambridge,
yet this fearful and great plague that is, and hath be a long time upon our brothers in many places of this land (united unto us in the profession of the same Religion & Gospel, beside the same allegiance which we owe all unto the same sovereign King) in many places, (I say) as in London, Norwich, Yarmouth, Cambridge,
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nor say, We are all well heere (God bee thanked) what need we vexe and trouble our selues with anie such thing before we haue cause? this order is appointed for such places where the plague is, heere is none yet,
nor say, We Are all well Here (God be thanked) what need we vex and trouble our selves with any such thing before we have cause? this order is appointed for such places where the plague is, Here is none yet,
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These are good wordes indeed, and I pray God, that they may so consider of the goodnesse of God towards vs indeed, that wee may labour to be truely thankefull to him for the same.
These Are good words indeed, and I pray God, that they may so Consider of the Goodness of God towards us indeed, that we may labour to be truly thankful to him for the same.
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as dead and rotten members, or rather cleane cut off from the bodie, that we shal daily heare of many thousands of our brethren & sisters in Christ to be in so great heauinesse and sorrow for themselues and for their friends,
as dead and rotten members, or rather clean Cut off from the body, that we shall daily hear of many thousands of our brothers & Sisters in christ to be in so great heaviness and sorrow for themselves and for their Friends,
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And this griefe of heart which hee conceaued for the affliction of others did so worke vpon him in this great prosperitie of his owne, that hee was not able to hide it,
And this grief of heart which he conceived for the affliction of Others did so work upon him in this great Prosperity of his own, that he was not able to hide it,
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when the citie and house of the sepulcher of my fa•hers lieth waste, and the gates thereof are deuoured with fire? Thus we see how hee in all pittie and compassion sorrowed for the desolation of others:
when the City and house of the sepulcher of my fa•hers lies waste, and the gates thereof Are devoured with fire? Thus we see how he in all pity and compassion sorrowed for the desolation of Others:
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It is written of Vriah the Hittite one of Dauids woorthie captaines, that when hee was sent for home in pollicie by the King, that by going home to his owne house, the adultery that was cōmitted with his wife Bethshebah in his absence might be hidden:
It is written of Uriah the Hittite one of David worthy Captains, that when he was sent for home in policy by the King, that by going home to his own house, the adultery that was committed with his wife Bathsheba in his absence might be hidden:
then they tolde Dauid, saying, Vriah went not downe to his house, and Dauid said vnto Vriah, commest thou not from thy iourney? Why doest thou not goe downe to thine house? Then Vriah answered Dauid: The Arke,
then they told David, saying, Uriah went not down to his house, and David said unto Uriah, Comest thou not from thy journey? Why dost thou not go down to thine house? Then Uriah answered David: The Ark,
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Then wee, if wee haue the like compassion to our brethren that hee had, should thinke, that wee ought to abridge our selues somewhat at the least of our honest lawfull delights,
Then we, if we have the like compassion to our brothers that he had, should think, that we ought to abridge our selves somewhat At the least of our honest lawful delights,
So that vnlesse we will be addicted, and liue whollie to ourselues, and care for none other, this great wrath vpon our brethren so long and so heauie, should driue vs to weepe with them, to fast and pray for them:
So that unless we will be addicted, and live wholly to ourselves, and care for none other, this great wrath upon our brothers so long and so heavy, should driven us to weep with them, to fast and pray for them:
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and what great lamentation is made euerie where, some for the losse of their husbands and wiues, some for the death of their parents and children, others for the departure of their sisters and brethren, friendes, neighbours, kinsefolke and acquaintance,
and what great lamentation is made every where, Some for the loss of their Husbands and wives, Some for the death of their Parents and children, Others for the departure of their Sisters and brothers, Friends, neighbours, kinsfolk and acquaintance,
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Dauid was so full of pitie, that he fasted, & besought the Lord not onely when the hand of God was vpon some of his own houshold, as when the Lord had striken the child that was begotten in adultery, & so it lay sick:
David was so full of pity, that he fasted, & besought the Lord not only when the hand of God was upon Some of his own household, as when the Lord had stricken the child that was begotten in adultery, & so it lay sick:
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When as Haman sought the destruction of Mordecai principally, because hee would not satisfie his proud humour in giuing him that reuerence, which hee required,
When as Haman sought the destruction of Mordecai principally, Because he would not satisfy his proud humour in giving him that Reverence, which he required,
for his malice was so great, and hee was so full of wrath and indignatiō against him, that he thought it too little, to lay hands onely one Mordecay and bicause they had shewed him the people of Mordecay, Haman sought to destroy all the Iewes, that were throughout the whole kingdome of Ah•s•uerosh, euen t•• •eople of Mordec•y ▪ and had preuailed thus farre with the king, that he had obt•ined a commission to that end sealed with the kings ring,
for his malice was so great, and he was so full of wrath and Indignation against him, that he Thought it too little, to lay hands only one Mordecai and Because they had showed him the people of Mordecai, Haman sought to destroy all the Iewes, that were throughout the Whole Kingdom of Ah•s•uerosh, even t•• •eople of Mordec•y ▪ and had prevailed thus Far with the King, that he had obt•ined a commission to that end sealed with the Kings ring,
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and so she putteth off her princely attire, entreth into her secret chamber, & there with her maides humbleth her selfe before God for them in fasting and praier three dayes, and three nights together.
and so she putteth off her princely attire, entereth into her secret chamber, & there with her maids Humbleth her self before God for them in fasting and prayer three days, and three nights together.
cc av pns31 vvz a-acp po31 j n1, vvz p-acp po31 j-jn n1, cc pc-acp p-acp po31 n2 vvz po31 n1 p-acp np1 p-acp pno32 p-acp vvg cc n1 crd n2, cc crd n2 av.
If then it were possible for vs in this so common and daungerous contagion and mortality of many of our brethren in so many places of this land dispersed, to haue as good hope and likelihoode of our owne securitie and freedome from it,
If then it were possible for us in this so Common and dangerous contagion and mortality of many of our brothers in so many places of this land dispersed, to have as good hope and likelihood of our own security and freedom from it,
cs av pn31 vbdr j p-acp pno12 p-acp d av j cc j n1 cc n1 pp-f d pp-f po12 n2 p-acp av d n2 pp-f d n1 vvn, pc-acp vhi p-acp j n1 cc n1 pp-f po12 d n1 cc n1 p-acp pn31,
yet wee should be so touched with the estate of others, that are like to perish, that we should seek to succor them, at the least by our prayers and supplications vnto God for them, with fasting and humbling of our selues to that end, as she did.
yet we should be so touched with the estate of Others, that Are like to perish, that we should seek to succour them, At the least by our Prayers and supplications unto God for them, with fasting and humbling of our selves to that end, as she did.
av pns12 vmd vbi av vvn p-acp dt n1 pp-f n2-jn, cst vbr j pc-acp vvi, cst pns12 vmd vvi pc-acp vvi pno32, p-acp dt ds p-acp po12 n2 cc n2 p-acp np1 p-acp pno32, p-acp vvg cc vvg pp-f po12 n2 p-acp d n1, c-acp pns31 vdd.
But especially, we should be farre from that prophane securitie, and carnall voluptuousnesse, which is noted to haue beene in the King and Haman, that they two sate drinking,
But especially, we should be Far from that profane security, and carnal voluptuousness, which is noted to have been in the King and Haman, that they two sat drinking,
like Epicures and belligods, as it is to be feared that too many doe, when in many Cities and Townes, other are in great distresse and perplexitie of mind.
like Epicureans and belligods, as it is to be feared that too many do, when in many Cities and Towns, other Are in great distress and perplexity of mind.
av-j n2 cc n2, c-acp pn31 vbz pc-acp vbi vvn cst av d vdb, c-crq p-acp d n2 cc n2, j-jn vbr p-acp j n1 cc n1 pp-f n1.
Yea, we are to feare that fewe of the better sort, haue layde this great visitation so neere their heart as they should, which is one cause, that it continueth so long,
Yea, we Are to Fear that few of the better sort, have laid this great Visitation so near their heart as they should, which is one cause, that it Continueth so long,
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and then we shall know and confesse, that if there had beene no order taken for these fastings publikely, wee in loue should haue submitted our selues vnto them priuately:
and then we shall know and confess, that if there had been no order taken for these Fastings publicly, we in love should have submitted our selves unto them privately:
cc av pns12 vmb vvi cc vvi, cst cs a-acp vhd vbn dx n1 vvn p-acp d n2-vvg av-j, pns12 p-acp n1 vmd vhi vvn po12 n2 p-acp pno32 av-j:
because now we are not onely vnder one Religion, but vnder the same gouernement, and therefore we must account the estate of the one common to the other,
Because now we Are not only under one Religion, but under the same government, and Therefore we must account the estate of the one Common to the other,
c-acp av pns12 vbr xx av-j p-acp crd n1, cc-acp p-acp dt d n1, cc av pns12 vmb vvi dt n1 pp-f dt crd j p-acp dt n-jn,
that so it might please him of his infinite mercie to worke that true repentance in all, whereby he might be mooued to heale all those places, that haue a long time bene diseased, that there might be that intercourse of dealing betweene man and man in all places without danger or feare, that hath beene;
that so it might please him of his infinite mercy to work that true Repentance in all, whereby he might be moved to heal all those places, that have a long time be diseased, that there might be that intercourse of dealing between man and man in all places without danger or Fear, that hath been;
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and that it might not onely be remooued, but with the fauour of God, and with the amendement of all our sinnefull liues, that so it might be a blessing in deede,
and that it might not only be removed, but with the favour of God, and with the amendment of all our sinful lives, that so it might be a blessing in deed,
cc cst pn31 vmd xx av-j vbi vvn, cc-acp p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f d po12 j n2, cst av pn31 vmd vbi dt n1 p-acp n1,
and not a curse, and that we may so profit by it for the time to come, that we take that warning, which our Sauiour Christ gaue vnto the diseased man whom he had healed: Behold thou art made whole;
and not a curse, and that we may so profit by it for the time to come, that we take that warning, which our Saviour christ gave unto the diseased man whom he had healed: Behold thou art made Whole;
cc xx dt n1, cc cst pns12 vmb av vvi p-acp pn31 p-acp dt n1 pc-acp vvi, cst pns12 vvb d n1, r-crq po12 n1 np1 vvd p-acp dt j-vvn n1 ro-crq pns31 vhd vvn: vvb pns21 vb2r vvn j-jn;
