THE HOLIE EXERCISE OF A true Fast, described out of Gods word.
IT IS AN EVIdent declaration, of a maruellous blindnesse which is in vs, to order our steps towardes the kingdome of heauen: that like children newe come into the worlde, we know not when to eate, and when to forbeare eating, no further then we haue our direction out of Gods word. But it is yet more maruell, that in so small a matter, scarse the hundred person, of those which professe the name of Christ, knowe either how [Page 4] to enter into this way, or howe to turne them in it when they are entred, to any glory of God, or profite of them selues. For to let the Papistes goe, which through a shameful superstition in it, rather pine away their soules, then take downe their bodies: it is a shame to speake, how few there are, of those which beare the name of Gospellers, that haue so much as the knowledge of this exercise, so far are they from any lawfull and right practise of it. For a great number as a needlesse thing, reiect it altogether. For shaking off the Popish yoke, from their owne neckes, by vsing, or rather, abusing their libertie: they suffer their seruants to remaine still vnder it. Which custome, vnlesse it be thorough [Page 5] infirmitie of body, or some other weightie cause: it can hardly escape the hot and vehement suspicion, either of belly gods, if thinking it religious in their seruants, they them selues will not obserue it: or of a couetous minde, if hauing no such opinion of it, they doe notwithstanding constraine their seruants therevnto. An other sort there be, which being afraide of the reproch of belly gods, and thinking it, sitting to the Christian profession, to keepe the flesh in some bridle: allowe (in deede) of the exercise of fasting, but for want of knowledge of a better, they sticke still in the mire of the Popish fast. For remedie whereof, there followeth a treatise, whereby the true fast being vnderstanded: [Page 6] as wel the prophane opiniō, of those which reiect this exercise, as the foolish superstition of those, which cōtent thē selues with a shadow therof, is laid open.
‘Fasting therefore, is an abstinence commaunded of the Lorde: thereby to make solemne profession of our repentance. Wherein, that which is saide of the Lord commaunding it: is to be considered against those, whiche would thrust this exercise, out of the doores of Christian Churches.’ For the repressing of which errour, let that be called to remembrance, whiche the Lord commaunded by Moses: Leuit. 16. 29, 30, 31, & 23. 27. to 33 Num. 29. 7. that euery soule once a yeare should humble it selfe, in fasting before the Lord, in one of the great assemblies [Page 7] of his people. For although the ceremonie of the day be taken away by the comming of our Sauiour Christe: yet the thing it selfe is no more taken away, then a rest for Gods seruice is banished, bicause the Iewes Saboth is abolished. For, when as (no doubt) the consideration of the fast was, that the wrath of God, should not breake out against them, or being brokē out, should be caused to returne home againe: the same cause remaining, there is good reason the same effect should continue. And when it is an hūbling of a man before his God: was there any degree of casting downe, necessarie for that people, whiche is not necessarie for vs? either ought thei to haue gone downe lower [Page 8] into the conceit of their vnworthinesse, then we into the conscience of our guiltinesse? whose benefites as they are greater then theirs, so the abuse of them should driue vs, to the lowest humiliation that can be, so it be lawfull and warrantable by the word of God.
But if this holy exercise of Fasting, doe not clearely enough appeare, to be no fading or shadowing ceremonie, by this set and ordinarie Fast, bicause the like doth not agree with the time of the Gospell: yet by other moueable and vncertain fastes, which were holden vpon occasion, the same may be more strongly strengthened. For where we see the like occasion of fast, that was then: [Page 9] there we may be assured of the same commaundement to fast, that was giuen them: commaundement I say, least any man thinking it to be a will worship, taken vp at the pleasure of men, might thinke he had as good (or better) right to lay it downe, thē they had, to take it vp. For proofe whereof, that one place of the Prophet Ioel Ioel. 2. 12. shall suffice, which, vpon occasion of a great dearth in the lande, commaundeth in the Lords behalfe, to sanctifie a fast. By which one cōmandement, it is euident, that other fastes, which were kept, either by the Churches publiquely, or by some of the faithfull priuatly: were done in obedience, and not at the randon of mans inuention. If this be not sufficient, to subdue our [Page 10] sturdie affections, to this so holy an exercise: yet at the least, let them stoupe vnder so manifest, both doctrine and examples hereof, by the Churches of GOD vnderneath the Gospell. For when as our Sauiour Christ, being charged by the Pharisees Luk. 5. 33. and Iohns Disciples, that his Disciples fasted not, so aunswered, that he did not only not condemne it, but highly also commend it, so it were done seasonably: It is plaine, that the libertie which the Gospell bringeth, hath not remoued the ancient bound of a Christian fast. And if we looke into the practise, whereby the way chalked out by his doctrine, is troden and beaten plaine vnto vs by examples: it will soone be seene, how greatly [Page 11] they deceiue them selues, which vnder the colour of greater perfectiō attained vnder the Gospel, cast away the assistance, that the Lord offreth by this exercise. For if we enquire of the Churches and Apostles fasting, then was it most often, when they were fullest of the graces of God: that is, after the solemne sending of the holy Ghost.
If we thinke then, that this exercise of fast, be too ceremonius, bicause it was tied to a certaine day: the commaundement to holde it without any such restraint, vnto a certaine time, ought to correct that thought of ours. If we stande in feare, that it should be too Iewish: the doctrine of the Gospell is ready, to pull vs out of [Page 12] that feare. If presumption of greater graces, then those which should need such a supplie, doe bring this fast out of conceit with vs: the practise of it by the holy Apostles, at the highest toppe of their perfection in this world, will easily set vp the credite thereof againe. But if fastes, neither standing nor sitting, neither vnder the lawe, nor vnder the Gospell, neither of the weaker, nor of the stronger, can draw vs into loue, and (in loue) into practise thereof: it must needes be confessed, that there is a maruellous poison of rebellion in our natures, which all this triacle of the Lords high authoritie, and of such authorized examples of the children of God, will not cast foorth. Howbeit, the Lorde [Page 13] leaueth vs not here, but vnto his Lordly authoritie, of commaunding this exercise of fast, hath added fatherly promises, to allure vs vnto the same: as towardes the end of this treatise, shall plainely appeare.
This exercise therfore of fasting, being both of such authoritie, and of so great weight to pul wrath vpon vs, if it be neglected: let vs nowe see in [...]hat things (especially) it doth consist. And they are in number two. The former is of the outward, and (as the Apostle calleth it,) of the bodily exercise: 1. Tim. 4. 8. the other is of the inward vertues, helped forward by the bodily exercises. For the outward ceremonie, it is an abstinence for a time, from the commodities and pleasures [Page 14] of this life, therby to make vs the apter to the inward vertue. ‘And th [...] outward abstinence is therfore commaunded, that we should both feele and in feeling, professe that we are vnworthie either of life, or of any thing that belōgeth to the vpholding thereof.’ And albeit, it may appeare but a childish thing to carnall men, and a thing vnworthie the wisedome of the Gospell, to place any thing i [...] this bodily exercise, seeing that the Lorde is a spirit, and will be worshipped in spirit and trueth, and seeing that they being of their owne nature, neither good nor euill, can not make vs either better or worse: yet if we consider that it is the Lordes ordinance, who hath so commanded it, w [...] [Page 15] can not be but most assured, that the Lorde who hath so instituted it, will giue it a blessing, and cause it to prosper, to that end wherevnto he hath ordained it: if we vndertake it in his feare, and in a conscience of obeying the Lordes commaundement. Those 1. Cor. 9. 25 which came either to runne, or to wrastle for the best game: were wont to abstaine from such things, as might hinder their exercise, or make them lesse able to performe thē with praise. And whatsoeuer, either pith in their armes, or swiftnesse in their legges, they had otherwise: yet as they neglected not that abstinence, so they found that it greatly profited them, to the better breathing and other inhabling of them, to their exercises. [Page 16] And shall we thinke, that the dyet which the Lorde him selfe hath appointed, to the fitting of vs towardes the spiritual wrastling with our fleshly mind, shal not haue a singular fruit? And if there were no other fruit of this abstinence, but that the enimies mouth should thus be stopped, which charge the Gospell, to set open a schoole to allicentiousnesse of eating, & to giue (as it were) a sauce to prouoke mens appetites thervnto, which are otherwise too sharpe set of them selues: it should be no small effect of our abstinence. In deed the Papistes charge vpon vs, is here the same and no other, then the Pharisees, against Luke. 5. 33. the Disciples of our Sauiour Christ: but why should not we, if we desire [Page 17] that the Gospel should be wel spokē of, take away the occasiō of such speches.
But let vs see wherein this abstinence doth consist, where first of all commeth to be considered, the abstinence from meates and drinkes, whereof (as the principall of the outward 2. Sam. 12. 16. 17. Ezr. 10. 6. Leui. 23. 32. Iudg. 20. 26 obseruations) the whole exercise tooke the name. And the word it selfe with the practise declare, that it is not only a sober vse of meats, ‘which ought to be continual al the life long, or a more sparing diet then at other times: but an vtter abstinence from euening to euening, from all kinde of meates and drinkes.’ Whereby it appeareth, that the Popish fast is nothing lesse, then the fast which the Scripture teacheth: for they breake [Page 18] the necke of this abstinence, both by fulnesse and by delicacie. By fulnes, in that it is lawfull (as other dayes) at dinner to fill them selues with any thing, flesh only excepted: at euening and morning to fill them selues with bread and drinke. By delicacie for that, where men on that day, should content them selues with common & course meates, sufficient only for preseruation of health: the Papistes in their abstinence, did either not so much as aime at this marke, or else they shot grossely wide. For in permitting the vse of all things at their dinner, besides flesh: it is euident, that they left greater dainties, and greater stirrers of fleshly lustes, then they did cut off. And besides, the dainties [Page 19] in meates: wine, (then which there is nothing more prouoking) was as vsuall that day as of others. And at euening, when they would giue the clearest testimonie of their abstinence, and when they did light their candels (as it were) to shewe their abstinence by: the greatest part of those that were both able and might finde in their hearts, to bestowe it of them selues, had their tables furnished with spice bread, with fruites of this side and beyond the seas, with Marmelet and Sucket, and such like: then which dealing, what could be more childish? to deny the tasting, only of one morsell of flesh, and to permit a fulnesse of bread: to forbid the courser meats & table, which might [Page 20] haue bene furnished for two pence, & to drawe in the delicatest meates, which could not be prouided for twē tie shillings: to restraine the vse of things bred at home, and to leaue the vse free of things fetched out of Barbarie: finally to condemne the eating of a peece of smoakie and reastie bakon, and to iustifie the banqueting and iunqueting dishes, which are before mentioned. That I speak nothing of some of the poorer sort, which vpon the Thursday at night, and Friday at dinner, would fill their bellies the fuller, that they might passe ouer their abstinence, with lesse feeling the want of their accustomed diet. All which things, as we condemne in the Papistes: so we must carefully take [Page 21] heede that they be not found in vs: vnlesse we haue forgot, that in iudgeing them we condemne our selues, Rom. 2. 1. when as we do the same things, whiche we finde fault worthy in them.
‘An other of these corporall exercises is watching, or a cutting short of our ordinarie sleepe: which we may apply to the furtherance of this exercise.’ For beside that this abstinence, is a remouing of ordinarie pleasures and commodities: it appeareth, that some thing also should be pared from it. For beside that it is meete that there should be a certaine conformitie and sutablenesse of our whole behauiour, all the time of the fast: the Prophet Ioel exhorting the Priestes Ioel. 1. 13. to this holy exercise of fast, biddeth [Page 22] them that they should continue in sackcloth in the night time, extending this exercise (at the least) to som part of the night. Where notwithstanding it is to be noted, that as well in the former abstinence from meate, as in this withdrawing of some part of sleepe, that neither is so streightly required of the Lord, but that those whose either disease, or other infirmitie will not beare this abstinence, without hazard of their health, may vse so much libertie, as shall serue for the preseruation of their health: so they take heed they vse not this gentle dealing of the Lord, as a cloake to hide the lustes of their flesh withall. ‘A third kinde of abstinence is in the apparell, that albeit they put not on [Page 23] sackcloth and ashes, as the holy fathers did in times past, yet that they content them selues with a common kinde of attire, auoyding all such costlinesse and curiositie, wherby in tricking and trimming vp them selues, the flesh may take occasion of being proud.’ Thus the lord, when he would haue the children of Israel to humble Exod. 33. [...]. them selues before him: spake to Moses, saying, speake vnto the children of Israel, that for the present time, they lay aside their iewels and ornaments, that I may knowe what I shall do with them. And thus farre hath it bene spoken of the outward exercises, which are generall, and to be don of al, which make this solemne profession of repentance. There is one [Page 24] yet which is more speciall, belonging vnto married persons alone, which is, that they for the time, should with ‘consent abstaine from the mutuall felowship 1. Cor. 7. 5. one of an other, which is so straitly required, that euen the bridgrome Ioel. 2. 16. and the bride, (which of all other ought to haue the greatest priuiledge in that point) are bidden at such times, to come out of their chā bers.’
But for as much as, the kingdome Rom. 14. 17 of heauen standeth not in these thinges, and the Lorde being a spirit, will be worshipped in spirite and trueth: either these exercises must lead vs to some farther thing, or else the same accusation will lye against vs, wherewith the Prophet charged the [Page 25] Israelites, who contenting themselues with the outwarde ceremony of Esay. 58. 30 abstinence, were sent home as emptie as they came. And in deede, vnlesse we bring more with vs, thē this our abstinency, our fastes may bee matched with the beastes fast of Niniuie, for they also both eate nothing, Ionas. 3. 7. and were couered with sackcloth: yea the beastes fast, may be so much better then ours, as there be some kinds of beastes, that can longer endure without meate and sleepe then wee. Where the Papistes fast, which was shewed before to be childishe, may here be proued to be beastly and brutish. For if they did onely abstaine from meate, they iudged themselues to haue bolden a good fast vnto the [Page 26] Lorde. There followe the inwarde vertues helped forward by the bodily exercise, which in the number * two. [...]sdra. 6. 21. ‘The one is the humbling and casting downe of our selues, before the high maiestie of God, with sorrow for our sinnes: the other, is the assurance that we haue, that with forgiuenesse of them, we shall obtaine the thinge that we stande in need of, and make sute for.’
Here therefore, first commeth to be considered, our humbling and casting downe, which is a vile esteeming of our selues, aunswering to the outward exercise. ‘For therefore doe we abstaine for a time, that we might therby haue a quicker feeling of our owne vnworthinesse. Therefore [Page 27] we bring downe the bodie, that the minde may be likewise brought downe.’ Therefore we crucifie the flesh, that the deserued death of the spirite, may be the better knowen. Therfore we abstaine from our pleasures Mark. 2. 20. Luk. 5. 35. Math. 9. 15. and commodities, that through conscience of sinne, ‘and feeling of the wrath of God, either present, or to come for the same: we might drawe our selues to a greater sorrowe.’ In which respect, the exercise which the other Euangelistes call fasting, Saint Mathew calleth mourning. ‘Here-vppon Ioel. 2. 17. 1. Sam. 7. 6. it cometh, that weeping which is a witnesse of our sorrowe, is annexed vnto the fast;’ which the children of God haue don so plentifully in this exercise, that they haue bene sayde, 1. Sam. 7. 6. [Page 28] to haue drawne whole bucketes of water: which the depth of the sorowe for their sinnes, & the anger of God, against them hath ministred. And as these outwarde exercises are commaunded, to drawe vs to a feeling of our vnworthinesse: so in the feeling thereof, by them we make a solempne confession of the same. ‘For the Children of God in time past, by their abstinence from meate and drinke, confessed themselues vnworthy so much as of a crumme of bread, or droppe of water: by putting on sackcloth, vnworthie of the worst ragge to couer their shame with. So that if common honestie and health would haue suffered, they woulde haue stripped them selues starke naked. The same [Page 29] is to be vnderstanded, of the benefite of sleepe, and company of mariage, as also of all other the commodities of this life: whereof they did not onely confesse themselues vnworthie, but in that they put dust & ashes vpon their heads, they gaue to vnderstand, that they were vnworthy of the life it self, and that they deserued to be as farre vnderneath the ground, as they were aboue it: yea if there had beene any thing, apter to haue set foorth their euerlasting condemnation in hell, of that also woulde they haue borne the marke, thereby to declare their guilt and desert of the same. So that hereby they doe iustifie the Lorde, in that vengeaunce against them: whereof by this humbling of themselues, they [Page 30] seeke redresse.’ If then we keepe a holy fast vnto the Lord, we must thereby be humbled in our selues before the Lorde: but if vppon confidence of our fasting, wee waxe bolder to sinne, in a persuation that through Luk. 5. 33. Luk. 18. 11. obedience giuen vnto him, in this one point, wee may be bolder to be disobedient in others: or if the vse hereof doe make vs swell against our brethren, and after the example of the Pharisees, despise them which do not fast as we doe: then is the fast, appointed of the Lord for our medicine, become our bane and poyson.
And therefore here nowe, wee giue a newe charge vppon the Popish fast, a great deale more hot then the former. For seeing that they with [Page 31] the proude Pharisee, boast of the merite of their fastes, setting these fastes (as other workes) in the place of the bloode of Christ: It is manifest, that their fastes are so farre frō humbling them, that through the opinion of them, they rise vp againste the Lorde, and doe their best to set themselues, euen in the throne of God: so that vnto the childishnesse & brutishnes, of their fast aboue mentioned, here they haue added an horrible & blasphemous sacriledge. ‘To the cō passing of this true humbling of our sinnes, is annexed necessarily, an information and meditation of the filthinesse of our sinnes, and of the iuste vengeance of the Lord against them, declared in the threateninges of the [Page 32] law, and execution of the iudgementes of God against the wicked, and namely against our Sauiour Christ, who putting vppon himselfe our wickednesse, suffered hell paines for it: and specially an information and meditation of those, both sinnes and punishmentes, which the present time and persons doe giue occasion of.’ And thus farre touching the first part of the inwarde vertues in fasting; standing in the casting downe of our selues before the Lord.
There followeth the other part, ‘which is a profession of our faith, that we shall be lifted vp as high, through the grace of the Lord our God in Iesus Christ, as the conscience of our sinnes doth cast vs downe:’ and that [Page 33] we shall obtaine, the remouing of the euills tending to our destruction, (through the worthinesse of our Sauiour Christ,) which either presently presse vs, or hange ouer our heads, through our owne vnworthinesse. For as true repentance, casting vs downe with one hand, both in sorrowe for our sinnes, and confession of the same, leaueth vs not in our downefall, but through faith, reacheth vs the other hand, to lift vs vp againe: so this solemne profession of our repentance, carying vs first to the valley of trouble, afterward bringeth vs backe againe, to the gate of hope. In which respest, we alwayes finde in the holy Scriptures, Ezra. 9. 5. Nehem. 1. 4. Dan. 9. 3. Iudg. 20. 26 Luke. 5. 33. 1. Cor. 7. 7. that fasting is ioyned with praier, 2. Chron. 20. 6. Iames. 1. 6. Iohn. 16. 23. which cā neuer [Page 34] be truly made, without hope of obtaining the grace, that is prayed for. But for as much as prayer, is a daily and ordinarie exercise of Gods children: it is manifest Ionas. 3. 8. Esay. 58. 4. that by the prayer which is coupled with fasting, there is vnderstanded a speciall or peerelesse kinde of prayer, both in zeale and strength of prayer, as also in continuance of the same. Whereby appeareth, that here is an other vse of the outward abstinence, ‘that it might be as it were a wing, wherewith the praier, that otherwise through earthly affections, creepeth vpon the grounde, might the easilier flee vp into heauē: and that it might be a grindestone, to make a point of it, that it may pearce, and to set an edge that it may [Page 35] cut, both the visible and inuisible enimies, which we pray against. And therefore the outwarde abstinence that pulleth downe the body, helpeth to lift vp the minde, and crucifying the flesh, it quickneth the spirite, and maketh it more liuely to this exercise.’ Where yet againe the Popish fast is found insufficient, which vpon the dayes of their fastes, had no extraordinarie exercises of prayer: more then other dayes which were not fasted. To the better performance also of this part, ‘is annexed an informatiō and meditation, of the gracious promises of GOD, especially such as may serue for reliefe of the present occasions.’
Wherin the better to correct our dulnesse [Page 36] and heauinesse to this so holy an exercise, let vs remember, that it is to obtaine some speciall grace at the hand of the Lord. Whereby it is giuen vs to vnderstand, that vpon due holding of this fast vnto the Lord, there be excellent promises & a most singular reward. Whereof the place of Ioel, as it spake before, for the commaundement of all the fastes, [...]oel. 2. 13. [...] 19. 20. which the people of God vsed, so will it vndertake for the promises, which the Lorde hath made, to all those which submit them selues to the obedience thereof. The truth of which promises is so manifest in the Scriptures: as the Sunne (at noone dayes) can be no clearer. For let all the fastes of the holy Churches, and of [Page 37] godly men laid out in Scripture, both of the olde and newe Testament be Iudg. 20. 23. Ezra. 19. 6▪ Hest. 4. 16. 2. Chron. 20. 3. turned ouer: and it shall be seene, that the end of their fast (which kept it in any measure of trueth and simplicitie) was a feast, and the issue of their mourning, great reioysing. For, Dan. 9. 20. Ionah. [...]. 10▪ albeit the ordinarie prayers of the faithfull, returne not emptie vnto them againe: yet hauing regarde vnto these, which are ioyned with this exercise, they may worthily seem to be barren, which are otherwise Act. 12. 5. Act. 13. 2. fruitfull, and to be blasted, which otherwise seeme ful eared. Yea the fast of the wicked king Achab, ioined with 1. Regum. 21▪ 27. no true repentance, nor so much as with any true knowledge how to serue the Lord, but performed in some sort [Page 38] onely in keeping of the outward and bodily ceremonte, went not vnrewarded from the Lorde. For euen by the very shadowe of his exercise, the execution of that iudgement, which was awarded against him, touching his vtter rasing from the kingdome of Israel: was differred vntill his sonnes dayes. Nowe, if the comming within the shadowe of this exercise, doeth heale some diseases: what will it doe if wee come to touche the bodye thereof? and if the leaues of it, haue some vertue to preserue men from the vengeance of God: howe soueraigne is the fruit, to deliuer vs from the wrath to come? And if the ordinarie obedience of the children of GOD, goeth not emptie, and vnrewarded [Page 39] from the presence of GOD: this extraordinarie obedience and exercise, in the worshippe of GOD, must needes receiue speciall, and extraordinarie blessinges from his hande. When Benhadab 1. Regum. 20. 29. the Syrian king, ouercome by Achab king of Israel, was out of hope of any safetie, at the length by the aduice of his seruaunts, he put him 1. Reg. 20. 31. to 35. selfe and his companie in sackcloth, with ropes about their neckes: thinking by humbling them selues before the king, to obtaine pardon, which came to passe accordingly. If therefore, men in hope of obtaining pardon, will humble them selues to them, of whome they haue no promise, that they shal obtaine any thing: [Page 40] howe much more ought we to doe it, which haue so sure promises of good successe? and if mercy was obtained of men, in whom there is scanta drop of that pitie and compassion, which is seafull in the Lorde: we may be well assured, that we shall not misse of it at his hande. And if one enimie, can looke for it at the hande of an other: we may with greater assurance, looke for it at the hande of the Lorde, to whome we are already reconciled, by the bloud of his sonne.
T [...]erefore, if the authoritie of the Lorde should not compell vs: yet the most liberall and certaine promises, should allure vs to this exercise. ‘Which if we doe not, what remaineth, but that such as will not fast, [Page 41] with the ch [...]dren of GOD, must eate and drink [...] of the furious wrath of GOD, with the wicked: they that will not weepe with the one, must [...]owle with the other.’ And finally, they that will haue no part, in the obedience of the commaundement giuen hereof, to both the peoples, vnder the Lawe and vnder the Gospell, must haue no part in the promises made to any of them: according as the Lorde threateneth, that who so euer shall not afflict or humble his Leui. 23. 29. Luke. 5. 35. soule with the rest, that he will destroy them from among his people.
The time of fasting is the time [...]f affliction, ‘either for want of some great benefite needfull, or through [Page 42] feeling of some great iudgement present, or to come.’ Where the Popi [...] fast must passe an other condemnation, which maketh no difference o [...] choice of time: but appointeth euery Friday, and other set euens yearely, whether the time be prosperous o [...] vnprosperous, whether it be peace o [...] warre, health or sicknesse, dearth o [...] plentie. Which is al one, as if the Physician shuld nowe appoint his patien [...] this day twentie or fortieyeres hence to take a purgation, or to be let bloud▪ In which case, either he must be [...] Prophet, rather then a Physician, t [...] knowe that he shall on that day, hau [...] neede of it: or else he must be a Physician of no value, ignorant, or vnfaithfull. As therefore the Physicia [...] [Page 43] openeth no vaine, but with ob [...]uation where the signe is, giueth [...] purgation, without heede taking [...] the time of the yeare, whether it [...] spring or fall, whether it be hot [...] colde: so it behoueth the spiritu [...] Physician, to haue an eye vnto [...]e time, when this medicine is in [...]ason. And so much the more, [...]re rather then there, as the daun [...]r is greater. For as a newe piece [...] cloth added to an olde garment, [...]keth something from the olde, [...]d causeth the rent to be worse, Luke. 5. 36. [...]en before: so fasting vnfitly ap [...]lied, to the state of those that are [...]ioyned to keepe it, maketh them [...]orse, then they were before the fast. [...]ea that which more is, as the newe Luke. 5. 37. [Page 44] wine put into olde vessels, doeth [...] onely make them worse, but bre [...] them all to pieces: so this fast thr [...] vpon those, which are not, either [...] the time, or for some other cause [...] for it, doeth vtterly destroy them▪ Whereby men may perceiue, wh [...] cause we haue to make a great co [...] science of the Popish fast, as th [...] which is able of it selfe (if there we [...] no other corruptions amongest them to driue a man to eternall destruction.
According also to the greatnesse of the affliction, the time of th [...] fast is taken, by the discretion o [...] Leuit. 23. 27. 28. those, ‘to whome it belongeth, at the least for a whole day. And if the wrath of the Lorde be hotter, then two [Page 45] dayes or Ester. 4. 16 else three, as it appea [...] by the example of the Iewes in [...]ters time and of Saint Paul. Act. 9. 9. [...]nd this time (what so euer) hath [...] nature of a Saboth. For therein Leuit. 23. 30. 31. [...] are bound to abstaine from their [...]ly labours, according to the same [...]ightnesse, and with the same ex [...]ions, that they are bound to ob [...]e the Saboth. And therefore the Ioel. 2. 12. Leui. 23. 32. [...]phet willeth them to sanctifie a [...]: And the Lord threateneth, that [...] so euer shall doe any worke on [...] day, him shall he cut off from a [...]gest his people. The end whereof [...] that men setting them selues a [...] from their daily occupations, [...]t be wholy bestowed in the spi [...]all exercises aboue specified.’ [Page 46] Whereby that we may knowe, [...] there was neuer a thread in the [...] cloth of the Popish fast, which [...] not throughly infected with the [...] rituall leprosie, of disobedience v [...] the Lorde: it is to be noted, [...] where they ordayned many, [...] wicked and vnnecessarie holie day [...] this * one (and besides the Sab [...] the onely holie day appointed of [...] Lorde) they quite rased out of t [...] Kalender. And of the fast in ge [...] rall thus farre.
The kindes or sortes of fastes [...] followe, which are either priuat [...] publique.
The priuate fast is that, whic [...] vndertaken vpon some partic [...] calamitie, by the discretion of the [...] [Page 47] against whome the calamitie is sent. And it is either of a particular man [...] houshold. In the former whereof it [...] to be obserued, that for as much as [...]he fast is ioyned with a separation [...]om their daily occupations: that [...]either children, nor scholers, nor [...]eruantes, nor any other which be at [...]he disposition and gouernement of [...]thers, can chuse any such day ap [...]ointed for common occupations, without the consent of those that haue commaundement ouer them. Without which consent, they must be [...]orced to holde their fastes vpon the Lordes day, or other dayes of rest, established in the places of their abode. For here the Lawe of the Lorde hath place, that if the wife, [Page 48] sonne, or daughter, vowe a vowe vnto Num. 30. 4. the Lord: that the husband or father shall haue power to breake it.
‘The publique fast is that, which is vndertaken vpon some more generall calamitie of the Church, at the appointment of them, which (vnder Ioel. 2. 15. Christ) haue the gouernement of the places, where the fast is holden.’ In this fast, bicause a publique assembly is commaunded: it followeth that the chiefe instruction of the foresaid profession of repentance, is to be fetched from the publique preaching of the word.
Now leauing the causes of the priuate fasts, to the examinatiō of euery one, which cā best iudge of their own estate: let vs consider, what causes [Page 49] there be of a generall fast amongest vs. Wherein that it may be seene, that the trumpet of fasting is blowen rather, by the breath of GOD, then by the mouth of man: let vs take a short vewe of the causes, of the fastes mentioned in the Scripture. ‘The cause of the fast is the wrath of God against the Church, where is to be considered,’ that the people of God haue not onely regarded this wrath, against them selues particularly, but against others also, of the same societie and fellowshippe in religion that they were of, through a mutuall feeling and compassion which they haue one with an other: as in the exāple of the Church of Antioch, whose fast Acte [...]. [...]3. 2. appeareth to haue ben taken in hand, [Page 50] rather for the miserie of the Church of Ierusalem, then for them selues. Now the Churches round about vs, being fallen into great decay, partly by the spirituall miseries, as well of the heresies of Papists, Arrians, Anabaptists, the Familie of loue &c. as also of the schisme of Lutheranisme daily preuayling, partly by bodily plagues of the pestilence, almost in al places: of the sword in our neighbour coūtries, and of the famine which waiteth cōmonly vpō the same: it is euident that therby groweth one cause of hūbling our selues before our God. And when this wrath is cōsidered, either in that which is alreadie come, or in that which may be feared shortly to come: to whether so euer of the causes we looke, we shal find, that we haue cause [Page 51] to fast. For what spirituall euil is in any of all their Churches, which are not altogether in ours? not one of those detestable heresies, but are lodged amongst vs. And although the schisme of Lutheranisme be not among vs, yet there is almost a great distraction of minds for the Church gouernement, beside the diuersities of iudgementes in many other matters. And among bodily punishments, the plague hath indifferently fed, and yet doeth feed vpō vs. The sword hath ben shaked at vs both in the North by traytours, and in the South by disordered wicked persons. And shuld it not strik vs that her maiestie was of late in daunger of her life by a shot. Which that it was not meant towardes her, [Page 52] ought not to abate our care for her maiestie, but rather encrease it: as that which was more nerely directed against her of the Lorde, to make both her and vs to crie for his grauous couer and protection ouer her. And if we consider the wrath that hangeth ouer our heades, the notes thereof are taken by the example of the people of God, and first of Ezra, Ezra. 9. 3. who vnderstanding that the people had married straunge women, fasted: wherevppon we haue this note of the wrath to come, that considering how that sinne is committed openly in the land in diuerse sortes, that therefore anger is at hand. Here may be hādled with godly and discrete wisdome the sinnes of the lande.
The seconde note to knowe the tempest to come, is taken from the Niniuites fast. Wherevppon we gather, Ionas. 3. 5. that for somuch as we are greeuously threatened, aswell by the ministers and seruauntes of the Lorde, that speake in his name vnto vs, as also by his late shaking of the earth: that sharpe iudgement (without repentaunce) must spedily come vppon vs. The thirde is taken from signes of the wrath of god, which may break out against vs: as in Hester, where Hester. 4. 6 it was concluded at the request of Hamon, of the destruction of the whole Church, wherewith may fitly be compared the holy league (as they say) and decree of the late coū cel of Trent, against the whole church [Page 54] and against ours particularly. An other signe, is the preparation made against the Church, or an indeuour to execute their malice, which draue Io [...]. Paral. 20. saphat and other moe to a fast. Here the loftie countenaunces, and vndewtifull demeanour of the Papistes, may be considered, with their rebellious attempts in Ireland; as also the Spanish nauie, and great preparation made amongst them of the holy league, with the present troubles in Scotland, & like accidents, sufficient to procure the practise of this holy exercise.
A GENERALL CONFESSION OF Sinnes, to be made at the exercise of fasting: the more particuler confessiō being taken according to the estate of the seuerall Churches, by the good discretion of the minister, vppon the knowledge thereof.
O Lord which art glorious in power & holines, we being but dust and ashes, with the casting of our selues downe, at the foote of thy high Maiestie: confesse that me are most vile sinners, conceiued and borne in sinne, & that we are by nature nothing else, but a lumpe of all. wickednesse, whose naturall propertie is, to growe in [Page 56] sinne, as we growe in yeares, and to waxe stronge in wickednesse, as the powers of our mindes and bodies receiue strength. There is in vs, no holsome nor sounde knowledge howe to obey: there is no manner of good will or affection to please thee: finally there dwelleth no good thing in our flesh. And although our cursed estate, doeth herein greatly appeare, yet our sinne is made out of measure sinnefull, through the exceding grace which thou offrest by the Gospell of thy deere sonne; wherby wee are so farre from profiting, that of our selues we shoulde waxe worse and worse. For the more light of knowledge is shewed, the blinder would we remain: the greater obedience is taught, the [Page 57] frowarder and stubberner woulde we become, if thou by the mightie working of thy holy spirite, shouldest not cause it to be fruitfull. And although we haue this naturall corruption in common, with the whole rotten race of Adam: yet we confesse, that in vs it hath budded, and shotte foorth so much more then in others, as wee haue had moe meanes to kill it, and to cause it to wither, thē others haue had. Where first of all, the gracious offer of the treasure of thy holy gospel vnto vs, maketh vs guiltie many wayes. For where passing by many other nations, thou hast trusted our [...]ation withall: yet with a number of vs, hath it found as small entertain [...]ent, and felt as great resistaunce, [Page 58] as amongest them, at whose gates it neuer knocked. For a great portion of the land, partly neuer yelding thē selues to the obedience thereof, and partly falling from it, after they had once yeelded: stand proudly as it were at the staues end with thee. The rest which make profession of their submittaunce vnto it, doe it not accordingly. For first, there be heapes of our people, which either through anyrckesomnesse of the yron yoke of the Popish religion, or through a wicked opinion which they nourish, of embracing any religion set foorth: so cast aside the former poperie, as they still abyde in an vtter ignoraunce of the trueth it selfe: in such sorte, (that through want of Preaching) they [Page 59] are as rawe in the knowledge of the true seruice of thee, as they were expert before in the seruice of the deuill. And where knowledge is, to any such sufficiencie as is requisite, for the inheritours of the kingdome of heauen: there is it (for a great part) ioyned with such hypocrisie, as maketh them more detestable before thee, (which searchest the very raines,) then if they had still continued in their ignorance. Now, for the remnant of vs, which through grace haue truly, and faithfully beleeued, it is with so great weaknesse of faith, and so small reformation of manners: That our glorious profession of the Gospell, supported and borne out with so small shewe of the [Page 60] the fruites, which the excellencie thereof doeth require, maketh not onely the enemies to condemne vs, but our selues to suspect one an other, whether we belong vnto thee or no. Wherein O Lord, we acknowledge that to be our great and horrible sinne, that being put in trust with this vnspeakable treasure of thy holy Gospell, and preferred to our neighbours, professours about vs; yet wee are in thankeful obediēce vnto thee, behinde them all: first in knowledge, last in zeale; before them in the doctrine of thy holy Gospell, behind thē in the discipline of the same. The yoke of the slauery of our bodies, whiche the Popish religion layed vppon vs, wee willingly shake off: but the [Page 61] holy bandes of thy lawe, whereby our [...]iotous life and affections, shoulde be brought into bondage, we doe hardly, and heauily admitte. The Gospell which brought a freer vse of our lawfull honors, pleasures and com [...]odities, was welcome vnto vs: but the same Gospell, which restraineth the vnlawfull licentiousnesse of our ambition, intemperancie and couetousnesse, is not so. Finally so much of the Gospell, as doeth more neerely respect our saluation, wee seeme to haue some care to retaine: but so much of it as doth more directly respect thy glorie, and the profite one of an other, (those especially which are not of the same lande with vs) we make small accompt off. And [Page 62] seeing the naked treasure of the holy Gospell, had beene a rich rewarde of a most seruiceable subiection: it comming vnto vs not alone, but accompanied with so long a peace, with so great a welth, so plentifull aboundance of all things, as this land hath neuer or seldome vsed, other landes about vs haue long looked after: maketh our guilt a greate deale more, bicause that in thy so great a largis towardes vs, we haue bene so vngratious towardes thee againe. Here therefore is another stayer, whereby our sinne climeth higher. For that we, in the commodities of this life, surmounting our auncestours of the same profession of the Gospell, in king Henrie and king Edwardes [Page 63] time: are, for the fruites that such a liberalitie asketh at our handes, a greate deale worse then they: and going beyond other landes in these outward blessinges, are outrunne of them, euen in the very outward testimonies and tokens of our obedience towardes thee. And besides this huge heape, and (as it were) reeke, of our generall and common sinnes, we haue to confesse (at the barre of thy iudgement seate) the particular sinnes that we haue kocked vppe in our seuerall estates. For our gouernours, O LORDE, for the most parte, beeing more mindefull of the fulfilling of their affections, then either of thy glorie, or of their good estate, [Page 64] which are committed vnto them, haue not helde so steady a hande as they ought to haue done, either for the stablishing of the lawes, by which (vnder thee,) they shoulde haue ruled vs, and we by them should haue beene gouerned of thee, or for the thorough execution of so many, and so farre foorth as they haue beene well established. Our Iudges & other ministers of iustice likewise, haue either ignorantly, or corruptly declyned from righteous iudgement: or giuing sentence for the trueth, they haue done it (diuerse of them) with no conscience of thy true feare, or loue of trueth, but for respect, either of vaine glory, or of persons. The Ministers, which shoulde haue beene [Page 65] lightes vnto all estates, haue for the most part, no light in themselues: & their estate, in whose good constitution and sound health, the rest should haue recouered their health, is of all other the most sicke vnto death. For if the whole number be surueyed, scarce the hundred will be founde, to be in the lotte of a faithfull ministerie. For ah alas, howe many are there, which occupying the place of Ambassadours, either for want of abilitie, or for that they loue ease and sleepe, carrie no tollerable ambassage at all: how many which carrying the light of the Gospell in their mouthes, carrie also in their handes, the filthie water of ambition and couetousnesse to quench it with. And [Page 66] those which by thy grace, are for their mighte and will in some good measure iustifiable: notwithstanding, for the moste parte, beare it with suche infirmitie, through slippes, aswell in a sound and substanctall maner of teaching, as also in an euen life answering therevnto, that if thy blessinge were not merueilous vppon their labours, we shoulde not neede to feare, the quenching of this fire of the holy Gospell, kindled among vs, by the enemies: as that which hauing so small attendaunce of blowing, would die of it selfe. Finally, the people beare so small loue vnto their gouernours of all sortes, in loue so small reuerence, and in them both so little willing obedience: that it may bee [Page 67] (not vneasely) seene, that all the partes of the Church and common wealth, haue conspired to prouoke thee Lord against them. These our great and ouergrowen sinnes, albeit they are gotten aboue our heades, yet rest they not here. For where thou hast by thy holy seruauntes, the Ministers of thy blessed worde, sharpely chidden with vs, and in a seuere denouncing of thy iudgementes due vnto them, fearefully threatened vs for them: yet haue wee not trembled at thy voyce, at which the Mountaynes doe melte, and the rockes doe rent a sunder. A straunge thinge, that the Lyon shoulde roare, & the weake [Page 68] Lambes should not be affraide: that the Lorde of Hoastes shoulde proclaime warre against vs, and wee shoulde not goe forth and meete him, for intreatie of peace. Nay, his wrath (as hath beene shewed) hath bene & yet is kindled amongest vs: and yet is sencelesse men, and as dead fleshe, we are not moued. We are pricked, & we feele it not. We are wounded, & we doe not so much as aske, who hath stricken vs. The tempest that is comming toward vs, threateneth our vtter drowning: and yet as a drunken man, wee lie sleeping in the verie toppe of the mast. Whereby it is euident against our selues, that vnto the multitude of our sinnes, wee haue added an other degree of wickednesse, [Page 69] which is, the continuance in them: vnto our disobedience, we haue ioyned stubbornes, and the biles and botches of our rebellion being ougly in thy sight, doe through the putrefaction and festrednesse of them cast out such stincke, as the earth which we tread vpon, the waters whiche we drink, and the aire which we breath, are tainted and poisoned with the infection of them. Yea Lorde, taught by the wonderfull iustice of thy righteous lawe, we charge vpon our heads all the sinnes of our fathers and graundfathers, to the vttermost of our generations which are past: as those wherevnto we are iuster inheritours, then vnto any landes or goods that they haue left vs. Whereby [Page 70] it falleth out against vs, that our sinnes touch the cloudes, yea, breake into the heauens of thy maiesties own residence: whose measure being alreadie (as it semeth) filled, there remaineth nothing, but that it shold be turned vppon our heads. Wherevpon we make against our selues an other confession, that we are vnworthy of all the benefites of this life, or of the life to come: both those which wee either haue, or yet hope to enioy, from the greatest to the smallest, from the kingdome of heauen, to one onely drop of Water. That we are worthie of all the plagues, which either haue heretofore ceased, or beene yet possessed of vs. Yea if thou shouldest ransacke all the hid, & secrete treasures [Page 71] of thy fearefull iudgementes, which in thy lawe thou threatenest against the breakers thereof, not onlie to the rasing and sweeping vs, from the face of the earth, but also to the throwing of vs headlong into the bottomlesse pitte of hell: yet woulde we therein also acknowledge thy righteous iudgementes: for vnto vs belongeth shame and confusion of faces, but vnto thee glory & righteousnes. All which both guilt of sinne, and desert of punishment, notwithstanding, (O father of mercies, & God of all cōfort) wee trusting vnto the promises which thou hast made vs in Iesus Christ, are bold through him, humbly to call for the performance of them. And first we humbly desire thee, to [Page 72] forgiue vs all our sinnes. Thou hast saide, that if we confesse our sinnes thou art faithfull to forgiue vs them. We acknowledge the debte, cancell therefore the obligation: let not the multitude of them preuaile against vs, but where our sinne, hath aboū ded, let thy grace more abounde, and as we haue multiplyed our sinnes, so we pray thee to multiply thy mercies: and although wee haue by continuaunce in them, so soked our selues, that thereby we are not onely lightly stained, but also haue gottē as it were the scarlet & purple die of them: yet let them all (we pray thee,) being washed in the blod of thy deare sonne, be made as whyte, as the snowe in Salmon, and as the wolle of the [Page 73] sheep which come from washing. And [...]o conclude, as our sinnes haue magnified themselues in an infinit length, [...]readth, depth and height: so let thy [...]ercies (which passe all vnderstan [...]ing) of all sides, and all assayes out [...]eache them. Therefore also we most [...]umbly desire thee O Lord, that the [...]inne being pardoned, thy wrath whiche is alreadie declared, may be appeased towardes all the Churches of our profession, and especially towards vs, that the manifolde breaches of the Churches and common wealthes may be made vp, that those being receyued into the bosome of the Church, which belong to thy election: the rest of the Papistes and heretikes may be vtterly rooted out, & [Page 74] that the enemies in religion, being slaine, we may to the vttermost think all one thing in the honeste and peaceable gouernment of the common wealth. Vpon which vniting of vs in all trueth and honestie, the curses of the plague, and barrennesse being remoued, a way may be made to thy blessinges, which (as the hills do the valleis) may make our land holesomely fruitfull. And that not onely the wrath which is alreadie kindled may be quenched, but that which hath beene lately threatned, may be caused to retyre. For the graunt whereof vnto vs, we beseech thee to remember, that howe vnworthy soeuer, yet are wee thy people, and the Sheepe of thy pasture, whome thou [Page 75] hast redemed with thy most pretious [...]lood, watched ouer with a carefull [...]ye, defended with a mightie hand: [...]espise not therfore O Lord, the wor [...]es of thy hands. And seing thou hast [...]ued vs, when we hated thee, visited vs, when we desired thee not, then acknowledged vs, when we knewe not thee: now that there be a nūber of vs, which loue thee, desire thine aboade, & acknowledge thee: hold on thy loue still, depart not from vs, deny vs not, O thou God of trueth, which art the God that chaungest not. And if thou wouldest or couldest forget vs, calling vpon thee: yet what should become of thy great name, which is called vpon by vs? And therefore for thy glories sake, and for thy blessed names sake, [Page 76] which in our destruction shoulde b [...] rent and runne through, spare v [...] spare vs good Lord, according to the vsuall dealing, which thou hast euer kept with those, which in prayer haue had recourse vnto thee, and according to the olde and vnchangeable nature, of a merciful, kind, sparing, & long suffering God. Which mercie we do not, (O Lord) desire, to the end that we shoulde tumble and wallowe our selues in our accustomed neglect, and contempt of thy holy worde: but together with mercie for our sinnes, and the rewarde of them, we moste humbly craue vppon the knees of our heartes: that for the time to come, (howe long, or howe short soeuer) we with deniall and detestation of our [Page 77] selues, and of our wicked lustes, may [...]er vp vnto thee in Iesus Christe, [...]r selues, our bodies and soules to [...]e seruauntes at thy holy commaun [...]ement in that reasonable seruice, [...]hich the high reason of thy holy [...]orde doth prescribe: and to be wea [...]ons, or instruments of righteousnes, [...]nd holinesse, as they haue bene here [...]ofore of the contrarie. All which [...]hinges, as whatsoeuer thou knowest [...]o be further needefull for vs, or for any of the Churches, we pray thee, as our sauiour hath taught. &c.
A CONFESSION OF sinnes, with fayth and repentaunce.
O Mercifull and heauenly Father, we thy seruāts doe humbly prostrate our selues before thy Ma [...]estie, acknowledging here in thy [...]ight our hainous offences committed against thy Maiestie, seeing and beholding thy heauie wrath against them: we feele our selues laden (O Lord our God) with a huge company of horrible sinnes, whereof euen the very least, (beeing but conceiued in thought,) is sufficient in iudgemēt, to throwe vs downe to the euerlastinge burning Lake. Our owne consciences, O Lorde, doe beare witnesse [Page 80] against vs, of our manifolde transgressions of thy blessed lawe, of our securitie and sencelesse blindenesse, running headlong to destruction, cō mitting sinne after sinne, although not notorious to the worlde, yet horrible before thine eye. The thoughts of our heartes rise vp in iudgement against vs: the vanitie of our talk before thy maiestie condemneth vs: the wickednesse of our deedes from thy sight reiecteth vs: all our wicked thoughts, wordes and deeds, with the inwarde corruption of our nature, do altogether as it were a whole lumpe and loade of sinne, lie heauie vppon vs, & with their intollerable weight doe euen presse vs downe to Hell.
Wee doe dayly grone vnder the [Page 81] burthen of them, inwardly lamenting our owne follie, so greedily running into them. In heauen, earth, or hel, we see none able to sustaine the weight of them, but euen thy dearly beloued sonne Iesus Christ, who in mercy infinite, and compassion endlesse, hath sustained and ouercome that endlesse punishment due vnto them: in him therefore, in him most mercifull Father, and through him, we come to thee, being fully assured according to thy promise, that thou wilt accept & take that full recompence, which he thy deare sonne hath made for vs, as a iust ransome for all the sinnes of all those, who with a true faith take hold on him. In him therfore we see thine anger towards vs appesed, thy wrath [Page 82] satisfied, and our debts paide.
Increase in vs, (good Lord,) we beseech thee, this liuely and feeling faith, for we feele it oftentimes in vs very weake, and troubled with many doubtes: increase it in vs (O Lorde) that we may through thy holy spirite be assured, that the punishment of our sinnes is fully in thy sonne discharged. Make vs, O Lord our God, to feele this same in our soules and consciences, that Iesus Christe is ours, and al that he hath done: that we are grafted into his body, and made one with him, and therefore fellow heires with him of euerlasting life. Let vs not onely haue these wordes in our mouthes (good Lord) but through thy holy spirite, let vs feele the comfort of them in our heartes fully sealed [Page 83] and setled in vs: that we feeling our selues inwardly before thy iudgement seate discharged, and our consciences towardes thee appeased: may be swallowed vp with an vnfaigned loue toward thy heauenly Maiestie, and towardes our brethren for thy sake. Make sinne to dye in vs daily more and more, that we may hate, detest, and vtterly abhorre all sinne and wickednesse in all men, but especially in our selues: that we may strongly (through thy holy spirite) set our selues in open warre and defiance against all sin and wickednes: that we please not our selues in our sinns, but straightly examining sinne by the iust rule of thy holy lawes, we may vtterly from the bottome of our heartes condemne [Page 84] euen the least sinne in our selues, hauing our whole ioy, comfort, & consolation, vpon those things which be agreeable to thy blessed will, alwayes being afraide to doe any thing contrarie to the same: that we may euen from the bottome of our hearts, examine and trie our thoughtes, before thy presence, that they be vpright and vnfained, not hypochriticall in outward shewe only, and appearance, but that euen all corners of our hearts being opened and disclosed before thee, we may euen as though it were openly before the face of the whole world, bring them in shewe, knowing that a double heart is detestable in thy sight: and that we may walke alwayes as before thine eyes, [Page 85] not only before the eyes of man, being more carefull to walke circumspectly, in this respect, that we haue thee to be a viewer of our doings, a thousande folde more then the eyes of man: that thus we may walke as becommeth thy children, not onely in outward shewe, but also in sinceritie of heart, abhorring euen the least sinne in our selues, striuing, resisting, and fighting against sinne, not delighting our selues in sinne, nor nourishing the same in our brest, but earnestly embracing, and studiously seeking after those things which be pleasant in thine eyes: that neither the feare of man, nor losse of goods, life, landes, possessions or friendes, drawe vs away frō thee, to do any the lest thing contrarie [Page 86] to thy wil and pleasure: neither the fauour or friendship of man, nor yet the flattering enticements of this world, nor the vaine promotions of the same, doe moue vs any whit from the true and endlesse ioy, delight and pleasure which we ought to haue in those things which be agreeable to thy will, and the constant performance of the same: but that alwayes to the end of our life we may continue in thy pathes, growing and increasing from faith to faith, from strength to strength, till at the length we shall come to thy euerlasting rest. Amen.
A Prayer for the Queene.
O Gratious Lorde, and most mercifull Father, we acknowledge thee the Lorde of Lordes, and the King of Kinges, creating at the beginning, and ruling all thinges euermore in heauen and earth, according to thy wonderfull wisedome and power: and our selues to be thy poore seruantes, the worke of thy hands, and the sheep of thy pasture, subiected to thy Maiestic, & depending vpon thy fatherly prouidence for all things. Neuerthelesse, seeing thou in thy wisedome [Page 88] annoyntest Kings and Queenes, appointing them to rule ouer thy people, to sit as Lieuetenants in thy seat, to minister iustice, and most of all, as Fathers and Nurses to maintaine & cherish thy Church: commaunding vs not only to obey and honour them: but moreouer to pray for them, as watching ouer vs for our good. We therefore beseech thee for thy great mercies sake, and for Iesus Christes sake, to shewe thy mercy to all Kinges and Princes, that maintaine thy glorious Gospell: but especially we pray thee to blesse our gratious Queene, in all spirituall blessings in Christ Iesus, and in all temporall blessings, according to thy good pleasure, that in the great measures of thy effectuall loue, [Page 89] she may more and more finde greate increase of vertue, and wisedome, & strength in Christ Iesus, to the faithfull and happie discharge of her duetie, that her holinesse, and ioy, and zeale of thy house may be multiplied and euerlasting.
And seeing it hath pleased thee, of thy singular mercy, to giue her this speciall honour, first to suffer for thy glorious trueth, and afterward miraculously deliuering her out of the handes of her enimies, to set a crowne vpon her head, and to make her the instrument to aduaunce thy glory & Gospell, for which she suffered, and to bring it out of darknesse into light, out of persecution into this great and long peace. As we giue thee most [Page 90] heartie thankes for this singular benefite, so we be seech thee to make her and vs euermore thankefull for it, and in thy good pleasure still to preserue her for the continuance of these blessings towards vs, with all increase from time to time, to thy glory, the benefite of the Church, and her infinite peace in Christ Iesus, the prince of peace. And further more, we pray thee for her, and the estate, that such as be enimies of the Gospell, and her enimies also, for the defence thereof, may not despise the peace offered thē to repentance, but that they may account thy long suffring, & her peaceable & vnbloudy gouernment, an occasion of saluation to their soules, and vnfeined loue to the truth, and their [Page 91] mercifull souereigne. Otherwise of they still remaine disobedient to the trueth, disobedient to her highnesse, and daungerous to the state, then (O God of our Saluation) as thou hast discouered them, so discouer them still, as thou hast preuented them, so preuent them still, and let their eyes waxe wearie with looking, and their hearts faint with wayting for the cō ming of that, which yet commeth not, neither let it come (O Lorde) we beseech thee, but a blessed, and a long reigne to her, and peace to Sion for euermore. Also (deare father) so blesse, so loue, so in thy spirite sanctifie and keep her, that she may in the spirit of counsel and fortitude so rule that other sister also, namely this her cōmon [Page 92] wealth, that they may flourish together, and growe vp together as palme trees, in beautie, and in strength, giuing ayde and helpe one to an other, that in the Church the glory of God may appeare, as the Sunne in his brightnesse, and that the lande may flowe with Milke and Honie, and true peace abound therein, as in the triumphant reigne of Debora.
These graces (O Lord) are great, and we miserable sinners, vnworthie of the least of them: therefore looke not to vs, but to thy selfe, not to our iniquities, but to thy great mercies, accepting the death and passion of thy Sonne, as a full ransome for all our offences: throwing them into the bottome of the Sea, and making his [Page 93] crosse and resurrection effectuall in vs to all obedience and godlinesse, as becommeth thy Saintes: that to all other thy good blessings towards our gratious Souereigne, this may be added, that she gouerneth blessedly, ouer a blessed people, a people blessed of the Lorde, and beloued of the Lorde, and [...]hat thy graces may abound as the waters of the Sea, in the Prince and in the people, in the Church, and in the Common wealth, from day to daye, till the day of our translation into thy kingdome, where iustice inhabiteth, where also we shall inhabite and reigne with thee, according to thy promise for euer. Graunt these thinges (O mercifull Father) [...]or thy deare Sonne our Lorde Iesus [Page 94] Christ his sake, in whose name we craue them at thy mercifull hand, praying furthermore for them, as he hath taught vs to pray. Our Father which are in heauen, &c.