THE HOLY EXERCISE OF a true Fast, descri­bed out of Gods word.

IT IS AN euident de­claration, of a marueilous blindnesse which is in vs, to order our steppes to­wardes the kingdome of heauen; that like children new come into the world, we know not when to eate, and when to forbeare ea­ting, no further then wee haue our direction out of [Page 2] Gods word: But it is yet more maruaile, that in so small a matter, scarse the hundred person, of those which professe the name of Christ, know either how to enter into this way, or how to turne them in it when they are entred, to any glo­rie of GOD, or profite of them selves. For to let the Papists goe, which through a shamefull 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 farre are they from any lawfull and right practise of it. For a great number, [Page 3] as a needlesse thing, reiect it altogeather; For shaking off the Popish yoke, from their owne necks, by vsing, or rather abusing their li­bertie; they suffer their ser­uants to remaine still vnder it. Which custome, vnlesse it be through infirmitie of body, or some other weigh­tie cause; it can hardly es­cape the hotte and vehe­ment suspition, either of belly-Gods, if thinking it religious in their seruantes, they them-selues will not obserue it: or of a couetous minde, if hauing no such opinion of it, they doe notwithstanding constraine their seruantes therevnto. An other sort there bee, which being afraide of the reproche of Belly-gods, [Page 4] and thinking it fitting to the Christian profession, to keepe the flesh in some bri­dle; allow (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; as well the pro­phane opinion of those which reiect this exercise, as the foolish superstition of those, which content them selues with a shadow there­of, is laid open.

‘Fasting therfore, is an ab­stinence commanded of the Lord, thereby to make so­lemne professiō of our repē ­tance.’ Wherein, that which is sayd of the Lord com­maunding [Page 5] it, is to be consi­dered against those, which would thrust this exercise, out of the doores of Christi­an Churches. For the re­pressing of which errour, let that be called to remem­brance, which the Lord commanded 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 of his people. For although the ceremonie of the day be taken away by the cōming of our Sauiour Christ; yet the thing it selfe is no more taken away, thē a rest for Gods seruice is ba­nished, because the Iewes Sa­both is abolished. For, when as (no doubt) the con­sideration of the Fast was, [Page 6] that the wrath of GOD should not breake out a­gainst them; or being bro­ken 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 humbling of a man before his God; was there any degree of casting downe, necessarie for that people, which is not neces­sarie for vs? Either ought they to haue gone downe lower into the conceite 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 & war­rantable [Page 7] 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, because the like doth not agree with the time of the Gospell: yet by other moueable and vncer­taine Fastes, which were holden vpon occasion, the same may bee more strongly strengthened. For where we see the like occa­sion of fast, that was then; 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 [Page 8] the pleasure of men, might thinke he had as good (or better) right to lay it downe, then they had, to take it vp. For proofe whereof, that one place of the Prophet Ioel shall suffice;Ioel. 2.22. which, vpon occasion of a great dearth in the Land, com­maundeth in the Lords be­halfe, to sanctifie a Fast. By which one commaunde­ment, it is euident, that o­ther Fastes, which were kept, either by the Chur­ches publiquely, or by some of the faythfull pri­uatly; were done in obedi­ence, and not at the randon of mans inuention. If this be not sufficient, to subdue our sturdie affections, to this so holy an exercise; yet at the least, let them stoupe [Page 9] vnder so manifest, both doctrine & examples here­of, by the Churches of God vnderneath the Gospell. For when as our Sauiour Christ, being charged by the Pharises and Iohns Dis­ciples,Luke. 5.33. that his Disciples fa­sted not; so answered, that he did not onely 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 auncient 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 they deceiue them selues, [Page 10] which vnder the colour of greater perfection attained vnder the Gospell, cast a­way the assistance, that the Lord offereth by this exer­cise. For if we enquire of the Churches & 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 wee thinke then, that this exercise of fast, be too ceremonious, because it was tied to a certaine day: the commaundement to hold it without any such restraint, vnto a certaine time, ought to correct that thought of ours. If we stand in feare, that it should be too Iewish; the doctrine of the Gospell is ready to pull vs out of [Page 11] that feare. If presumption of greater graces, then those which should neede 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 Law, 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 needs 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 [Page 12] of God, will not cast foorth. Howbeit, the Lord 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 pull wrath vpon vs, if it be neglected; let vs now see in what things (es­pecially) it doth consist. And they are in number two. The former is of the outward, and (as the Apo­stle calleth it,1. Tim. 4.8.) of the bodily exercise: the other is of the inward vertues, helped for­ward by the bodily exerci­ses. [Page 13] For the outward cere­monie, it is an abstinence for a time, from the com­modities and pleasures of this life, thereby to make vs the apter to the inward ver­tue. ‘And this outward ab­stinence is therefore com­maunded, that wee should both feele, and in feeling, professe that we are vnwor­thy either of life, or of any thing that belongeth to the vpholding thereof.’ And al­beit, it may appeare but a childish thing to carnall men, and a thing vnworthy the wisedom of the Gospel, to place any thing in this bodily exercise, seeing that the Lord is a Spirit, & will be worshipped in spirit & trueth; and seeing that they being of their owne nature, [Page 12] [...] [Page 13] [...] [Page 14] neither good nor euill, can not make vs either better or worse: yet if wee consi­der that it is the Lordes or­dinance, who hath so com­maunded it, we can not be but most assured, that the Lord who hath so institu­ted it, will giue it a blessing, and cause it to prosper, to that end whervnto he hath ordeined it; if wee vnder­take it in his feare, and in a conscience of obeying the Lordes commaundement. Those which came either to runne,1. Cor. 9.25. or to wrastle for the best Game, were wont to abstaine frō 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 [Page 15] 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. And shall we thinke, that the dyet which the Lord him selfe hath ap­poynted, to the fitting of vs towardes the spirituall wrastling with our fleshly minde, shall not haue a sin­gular fruite? And if there were no other fruite of this Abstinence, but that the enimies mouth should thus be stopped, which charge the Gospell, to set open a schoole to all licentiousnes of eating, and to giue (as it were) a sauce to prouoke mens appetites therevnto, [Page 16] 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 heere the same and no other,Luke. 5 33. then the Pharises, a­gainst the Disciples of our Sauiour Christ: But why should not we, if we desire that the Gospell should be well spoken of, take away the occasion of such spea­ches?

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 Obseruations) the whole exercise tooke the name.2. Sam. 12.16.17. Ezr. 10.6. Leui 23.32. Iudg. 20.26 ‘And the word it selfe with [Page 17] the practise, declare, that it is not onely a sober vse of Meates, which ought to be continuall all the life long, or a more sparing diet then at other times: but an vt­ter Abstinence from eue­ning to euening, from all kind of meates & drinkes.’ Whereby it appeareth, that the Popish Fast is nothing lesse, then the Fast which the Scripture teacheth: for they breake the necke of this Abstinence both by fulnesse and by delicacie. By fulnesse, in that it is law­full (as other dayes) at Din­ner, to fill them selues with anything, flesh only excep­ted: at euening & morning, to fill thē selues with Bread and Drinke. By delicacie for that, where men on that [Page 18] day, should content them­selues with common and course meats, sufficient one­ly for preseruatiō of health: the Papistes in their absti­nence, did either not so much as aime at this marke, or else they shotte grossely wide. For in permitting the vse of all thinges at their Dinner, besides Flesh; it is euident, that they left grea­ter dainties, & greater stir­rers of fleshly lustes, then they did cut off. And be­sides, the dainties 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 [Page 19] candles (as it were to shew their abstinence by; the greatest part of those that were both able and might finde in their heartes, to be­stow it of them selues, had their Tables furnished with Spice-bread, with Fruites of this side and beyonde the Seas, with Marmelet and Sucket, and such like: then which dealing, what could be more childish? to deny the tasting onely of one morsell of Flesh, and to per­mit a fulnesse of bread: to forbid the courser Meates and Table, which might haue bin furnished for two pence, and to draw in the delicatest Meates, which could not be prouided for twentie shillinges: to re­straine the vse of thinges [Page 20] bredde at home, and to leaue the vse free, of thinges 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 speake nothing of some of the poorer sort, which vpon the Thursday at night, and Fryday 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 thinges, as wee condmne in the Papistes; so we must carefully take heed that they be not found in vs:Rom. 2.1. vnlesse we haue forgot, that in iudging them, wee [Page 21] condemne our selues, when as we doe the same thinges, which we finde fault woor­thy 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 to this holy exer­cise of Fast,Ioel. 1.13. biddeth them [Page 22] that they should continue in Sackcloth in the night time, extending this exer­cise (at the least) to some part of the night. When notwithstanding it is to be noted, that as wel 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 kind of abstinence [Page 23] is in the apparel, that albeit they put not on Sackcloth and Ashes, as the holy Fa­thers did in times past; yet that they content thē selues with a common kind of at­tire, auoyding all such cost­linesse & curiositie, where­by in tricking & trimming vp them selues,, the flesh may take occasion of being proud.’ Thus the Lord, whē he would haue the children of Israel to humble them selues before him, spake to Moses, saying;Exod. 33.5. Speake vnto the children of Israel, that for the present time, they lay aside their Iewels and Ornamentes, that I may know what I shall doe with them. And thus farre hath it been spoken of the out­ward Exercises, which are [Page 24] generall, and to be done of al, which make this solemne profession of repentaunce. There is one yet which is more speciall, belonging vnto married persons alone, which is, that they for the time,1. Cor. 7.5. should with consent ‘abstaine from the mutuall felowship one of an other; which is so straitly requi­red,Ioel. 2.16. that euen the Bride­grome & the Bride, (which of all other, ought to haue the greatest priuiledge in that poynt) are bidden at such times, to come out of their chambers.’

Rom. 14.17.But for as much, as the kingdome of heauen stan­deth not in these thinges; and the Lord being a Spi­rit, will be worshipped in spirite and trueth: either [Page 25] these exercises must lead vs to some farther thing, or else the same accusation will lie against vs, where­with the Prophet charged the Israelites, who conten­ting them selues with the outward ceremonie of ab­stinence,Esay. 58.3. were sent home as emptie as they came. And indeed, vnlesse we bring more with vs, then this our abstinencie, our Fastes may be matched with the Beasts Fast of Niniuie; Ionas. 3.7. for they al­so both eate nothing, 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 we. Where the Papistes fast, which was she­wed [Page 26] before to be childish, may heere be prooued to be beastly and brutish: For if they did onely abstaine from Meate, they iudged them selues to haue holden a good Fast vnto the Lord. There follow the inwarde vertues helped forward by the bodily exercise; which in the numberEzdra. 6.21. two. ‘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 as­suraunce that we haue, that with forgiuenesse of them, we shall obtaine the thing that we stande in need of, and make suite for.’

Here therefore, first com­meth to be considered, our hūbling & casting downe, [Page 27] which is a vile esteeming of our selues, answering to the outward exercise. ‘For ther­fore doe we abstaine for a time, that we might there­by haue a quicker feeling of our owne vnworthines. Therefore we bring downe the body, 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 and commo­dities,Mark. 2.20. Luk. 5.35. Math. 9.15. that through consci­ence of sinne, and feeling of the wrath of God, either present, or to come, for the same, we might draw our selues to a greater sorrow.’ In which respect, the exer­cise which the other Euan­gelistes [Page 28] call Fasting, Saint Mathew calleth Mourning. ‘Herevpon it commeth,Ioel. 2 17. 1. Sam. 7.6. that weeping, which is a wit­nesse of our sorrow, is an­nexed vnto the Fast;’ which the children of God haue done so plentifully in this exercise,2. Sam. 7.6. that they haue bin sayd, to haue drawne whole Buckets of Water; which the deapth of the sorrow for their sinnes, and the an­ger of God against them hath ministred. And as these outward exercises are com­maunded, to draw vs to a feeling of our vnworthines; so in the feeling thereof, by them wee make a solemne confession of the same. ‘For the children of God in time past, by their abstinence from meate & drinke, con­fessed [Page 29] them selues vnwor­thy so much as of a crumme of bread, or drop of water: by putting on Sackcloth, vnworthy of the worst rag to couer their shame with. So that if common honestie and health would haue suf­fered, they wold haue strip­ped them selues starke na­ked. The same 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 them selues vn­worthy, but in that they put Dust and Ashes vp­on their heades, they gaue to vnderstande, that they were vnworthie of the life it selfe, and that they deserued to bee as farre [Page 30] vnderneath the ground, as they were aboue it: yea if there had been any thing, apter to haue set forth their euerlasting condemnation in Hell, of that also would they haue borne the marke, thereby to declare their guilt & desert of the same. So that hereby they do ius­tifie the Lord, in that ven­geance against thē: where­of by this humbling of thē selues, they seeke redresse.’ If then we keepe a holy Fast vnto the Lord, wee must thereby be humbled in our selues before the Lord: but if vpō confidence of our fast­ing,Luk. 5.33. Luk. 18.11. wee waxe bolder to sinne, in a perswasion that through obedience giuen vnto him, in this one poynt, we may be bolder to be dis­obedient [Page 31] in others: or if the vse hereof do make vs swell against our brethren, and after the example of the Pharisees, despise thē which doe not Fast, as wee doe: then is the Fast, appoynted of the Lord for our medi­cine, become our bane and poyson.

And therefore here now, we giue a new charge vp­on the Popish Fast, a great deale more hotte then the former: For seeing that they with the proude Pharisee, boast of the merite of their fastes, setting these fastes (as other workes) in the place of the Blood of Christ. It is manifest, that their Fastes are so farre from humbling them, that through the opi­nion of them, they rise vp [Page 32] against the Lord, and doe their best to set them selues, euen in the throne of God: so that vnto the childish­nesse and brutishnesse of their Fast abouementioned, heere they haue added an horrible and blasphemous sacriledge. ‘To the compas­sing of this true humbling of our sinnes, is annexed ne­cessarily, an information and meditation of the filthi­nesse of our sinnes, and of the iust vengeance of the Lord against them, declared in the threatninges of the Law, and execution of the iudgements of God against the wicked; and namely a­gainst our Sauiour Christ, who putting vpon himselfe our wickednesse, suffered Hell paines for it: and spe­cially [Page 33] 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 Fayth, that wee 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 wee shall obtaine the remoouing of the euilles tending to our destruction, (through the woorthinesse of our Saui­our Christ,) which either [Page 34] presently presse vs, or hang ouer our heads, through our owne vnworthinesse. For as true repentance, casting vs downe with one hand, both in sorrowe for our sinnes, & confession of the same, leaueth vs not in our downfal, 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 respect, wee al­wayes finde in the holy Scriptures,Ezra. 9.5. Nehe. 1.4. Dan. 9 3. Iudg. 20.26. Luk. 5.33. 1. Cor. 7.7. that Fasting is ioyned with praier;2. Chron. 20.6. Iames. 1.6. Iohn. 16.23 which can neuer be truly made, without hope of obtaining the grace, that is praied for. But for as much as prayer is [Page 35] a dayly 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 outwarde absti­nence, that it might be as it were a wing, wherewith the Prayer, that otherwise through earthly affections, creepeth vpon the ground, might the easier flee vp in­to heauen: and that it might be a Grindestone, to make a poynt of it, that it may pierce; and to set an edge, that it may cut, both the vi­sible and inuisible enimies, [Page 36] which wee pray against. And therefore the outward 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 founde 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 information and medita­tion of the gracious promi­ses of God, especially such as may serue for reliefe of the present occasions.’

Wherein the better to correct our dulnesse & hea­uinesse [Page 37] 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, and a most singular rewarde.Ioel. 2.13. & 19.20. Whereof the place of Ioel, as it spake before, for the commaundement of all the Fastes, which the people of God vsed; so will it vnder­take for the promises, which the Lord hath made, to all those which submit thē 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 [Page 38] Fastes of the holy Chur­ches, and of godly men layd out in Scripture, both of the old and new Testament, beIudg 20.23. Ezra. 19.6. Hest. 4.16. 2. Chron. 20.3. turned ouer; and it shall be seene, that the ende of their Fast (which kept it in any measure of trueth and simplicitie) was a Feast, and the issue of their mourning, great reioycing.Dan. 9.20. Ionah. 2.10. For albeit the ordinarie Prayers of the faithfull, returne not empty vnto them againe; yet ha­uing regarde vnto these, which are ioyned with this Exercise,Act. 12.5. Act. 13.2. they may worthi­ly seeme to be barrē, which are otherwise fruitfull; and to be blasted, which other­wise seeme full cared. Yea, the Fast of the wicked king Achab, 1. Regū. 21.27. ioyned with no true repentaunce, nor so [Page 39] much as with any true knowledge how to serue the Lord, but performed in some sort onely in keeping of the outward and bodily ceremonie, went not vnre­warded from the Lord. For euen by the very shadow of his exercise, the executi­on of that iudgment, which was awarded against him, touching his vtter rasing from the kingdome of Isra­el: was deferred vntill his sonnes dayes. Now, if the comming within the sha­dow of this exercise, doth heale some diseases: what will it doe if wee come to touch the body thereof? And if the leaues of it, haue some vertue to preserue men from the vengeance of God; how soueraigne is the [Page 40] fruite, to deliuer vs from the wrath to come? And if the ordinarie obedience of the children of God, goeth not emptie, and vnrewarded from the presence of God: this extraordinarie obedi­ence & exercise in the wor­shippe of God, must needes receiue speciall, and extra­ordinarie blessinges from his hand.1. Regum 20.29. When Benhadab the Syrian King, ouercome by Achab king of Israel, was out of hope of any safety; at the length, by the ad­uice of his seruantes, he put him selfe and his company in Sackcloth,1. Reg. 20.31. to 35. with Ropes about their neckes; think­ing by humbling them­selues before the King, to obtaine pardon: which came to passe accordingly.

If therefore, men in hope of obtaining pardon, will humble themselues to them of whom they haue no promise, that they shall ob­taine any thing: how much more ought wee to doe it, which haue so sure Promi­ses of good successe? And if mercie was obtained of men, in whom there is scant a droppe of that pittie and compassion, which is sea­full in the Lord; we may be well assured, that wee shall not misse of it at his hand. And if one enimie, can looke for it at the hand of an other; wee may with greater assuraunce, looke for it at the hande of the Lord; to whom we are al­readie reconciled, by the blood of his Sonne.

Therefore, if the authori­tie of the Lord should not compell vs; yet the most li­berall and certaine promi­ses, should allure vs to this exercise. ‘Which if wee doe not, what remayneth, but that such as will not Fast, with the children of God, must eate and drinke of the furious wrath of God, with the wicked: they that will not weepe with the one, must howle 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 Law and vnder the Gospel; must haue no part in the Promi­ses made to any of them: ac­cording as the Lord threat­neth;Leui. 23.29. Luk. 5, 35. that who so euer shall [Page 43] not afflict or humble his soule with the rest, that he will destroy them from a­mong his people.

‘The time of Fasting, is the time of affliction, either for want of some great benefite needfull, or through feeling of some great iudgement present, or to come.’ Where the Popish Fast must passe an other condemnation, which maketh no diffe­rence or choyce of time; but appoynteth euery Fry­day, and other set Euens yearely, whether the time be prosperous or vnpros­perous; whether it be peace or warre, health or sicknes, dearth or plentie: Which is all one, as if the Physition should now appoynt his patient, this day twentie or [Page 44] fourtie yeares hence, to take a Purgation, or to be let blood: In which case, either he must be a Prophet, ra­ther then a Physitian, to know that he shall on that day, haue need, of it: or else he must be a Physitian of no value, ignorant, or vn­faythfull. As therefore the Physitiā openeth no vaine, but with obseruation where the signe is; giueth no Pur­gation, without heede ta­king to the time of the yeare, whether it be Spring or Fall; whether it be hot or cold: so it behooueth the spirituall Physitian, to haue an eye vnto the time, when this Medicine is in season: And so much the more, heere, rather then there; as the danger is greater. For [Page 45] as a new peece of Cloth ad­ded to an olde Garment, taketh something from the olde,Luke. 5.36. & causeth the rent to be worse then before: so Fasting, vnfitly applyed to the state of those that are enioyned to keepe it, maketh them worse then they were before the Fast. Yea, that which more is,Luke. 5.37. as the new Wine put into olde vessels, doth not onely make them worse, but breake them all to peeces: So this Fast thrust vpon those, which are not, ei­ther for the time, or for some other cause apt for it; doeth vtterly destroy them. Whereby men may perceiue, what cause wee haue to make a great con­science of the Popish Fast, [Page 46] as that which is able of it selfe (if there were no other corruptiōs amongst them) to driue a man to eternall destruction.

According also to the greatnesse of the affliction,Leui. 23.27, 28. the time of the Fast is taken, by the discretion of those to whom it belongeth; at the least for a whole day. ‘And if the wrath of the Lord be hotter, then two dayes orEster. 4.16 else three, as it appeareth by the example of the Iewes in Hesters time,Act. 9.9. and of Saint Paul. And this time (what so euer) hath the nature of a Saboth.Leuit. 23.30.31. For therein men are bound to abstaine from their bodily labours, according to the same straightnesse, & with the same exceptions, that [Page 47] they are bounde to obserue the Saboth.Ioel. 2.12. Leui. 23.32. And therefore the Prophet willeth them to sanctifie a Fast. And the Lord threateneth, that who so euer shall doe any worke on that day, him shall he cut off from amongest his people. The end whereof is, that men setting them selues apart from their day­ly occupations, might be wholly bestowed in the spirituall exercises aboue specified.’ Whereby that we may know, that there was neuer a Thread in the olde Cloth of the Popish Fast, which was not throughly infected with the spirituall leprosie of disobedience vnto the Lord: It is to be noted, that where they or­dayned many, both wicked [Page 48] and vnnecessarie Holy dayes, this * one (and be­sides the Saboth, the onely Holy day appointed of the Lord) they quite rased out of their Kalender. And of the Fast in generall, thus farre.

The kindes or sortes of Fastes doe follow: which are either priuate or pub­lique.

The priuate Fast is that, which is vndertaken vpon some particular calamitie, by the discretion of them a­gainst whom the calamitie is sent. And it is either of a particular man, or house­holde. In the former wher­of, it is to be obserued, that for as much as the Fast is ioyned with a separation from their dayly occupati­ons: [Page 49] that neither Children, nor Scholers, nor Seruants, nor any other which be at the disposition & gouerne­ment of others, can chuse any such day appointed for commō occupations, with­out the consent of those that haue commaundement ouer them. Without which consent, they must be for­ced to hold their Fastes vp­on the Lordes day, or other dayes of rest, established in the places of their abode. For heere the Law of the Lord hath place, that if the Wife, Sonne, or Daughter,Num. 30.4. vow a Vow vnto the Lord; that the Husband or Father shall haue power to breake it.

‘The publique Fast is that, which is vndertaken vpon [Page 50] some more generall cala­mitie of the Church, at the appoyntment of them, which (vnder Christ) haue the gouernement of the pla­ces,Ioel. 2.15. where the fast is holden.’ In this Fast, because a pub­lique assembly is cōmaun­ded; it followeth, that the chiefe instruction of the foresayd profession of re­pentance, is to be fetched from the publique preach­ing of the word.

Now leauing the causes of the priuate Fastes, to the examination of euery one, which can best iudge of their owne estate; let vs consider what causes there be of a generall Fast amon­gest vs. Wherein that it may be seene, that the Trumpet of Fasting is blowen rather [Page 51] by the breath of God, then by the mouth of man: let vs take a short view of the causes, of the Fastes menti­oned in the Scriptures.

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 & fellow­ship in religion that they were of, through a mutuall feeling and compassion which they haue one with an other: as in the example of the Church of Antioch, Actes. 13.2. whose Fast appeareth to haue been taken in hand, ra­ther for the miserie of the Church of Jerusalem, then [Page 52] for them selues. Now the Churches rounde about vs, being fallen into great de­cay, partly by the spirituall miseries, as well of the he­resies of Papistes, Arrians, Anabaptistes, the Familie of loue, &c. as also of the Schisme of Lutheranisme, dayly preuayling, partly by bodily plagues of the Pestilence, almost in all pla­ces: of the Sworde in our neighbour countries, and of the Famine which waiteth commonly vpon the same: It is euident that thereby groweth one cause of hum­bling our selues before our God. And when this wrath is considered, either in that which is already come, or in that which may be fea­red shortly to come: to [Page 53] whether so euer of the cau­ses we looke, we shall finde, that we haue cause to Fast. For what spirituall euill is in any of al their Churches, which are not altogeather 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 mindes for the Church gouerne­ment, beside the diuersities of iudgementes in many o­ther matters. And among bodily punishmentes, the Plague hath indifferently fedde, and yet doth feede vpon vs. The Sword hath been shaken at vs both in the North by Traytors, and in the South by disordered [Page 54] wicked persons. And shold it not strike vs, that her Maiestie was of late in dan­ger of her life by a Shotte? Which that it was not meant towardes her, ought not to abate our care for her maiestie, but rather encrease it: as that which was more neerely directed against her of the Lord, to make both her and vs, to cry for his gratious couer and protec­tion ouer her. And if we consider the wrath that hangeth ouer our heads, the notes thereof are taken by the example of the people of God,Ezra. 9.3. and first of Ezra, who vnderstāding that the people had married strange women, fasted: where vp­on wee haue this note of the wrath to come, that [Page 55] considering how that sinne is committed openly in the land in diuers sortes, that therefore anger is at hand. Here may be handled with godly and discreete wise­dome the Sinnes of the Land.

The seconde note to know the tempest to come, is taken from the Niniuites Fast.Ionas. 3.5. Wherevpon wee ga­ther, that for so much as we are grieuously threatened, as well by the Ministers and Seruantes of the Lord, that speake in his name vn­to vs, as also by his late shaking of the Earth: that sharpe iudgement (with­out repentaunce) must spee­dily come vpon vs.

The third is taken from signes of the wrath of God, [Page 56] which may breake out a­gainst vs:Hester. 4.6. as in Hester, where 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 Coun­cell of Trent, against the whole Church, and against ours particularly.

An other signe, is the pre­paration made against the Church, or an indeauour to execute malice: which draue Josaphat and other moe,2 Paral. 20. to a Fast. Here the lof­tie countenaunces, and vn­duetifull demeanour of the Papistes, may be conside­red, with their rebellious attemptes in Ireland; as al­so the Spanish Nauie, and [Page 57] great preparation made a­mongst them of the Holy league, with the troubles in Scotland, and Gun-pouder treason in England; and like accidentes, sufficient to procure the practise of this holy exercise.

A GENERAL CONFESSION OF Sinnes, to be made at the exercise of Fasting, the more particular confession being ta­ken according to the estate of the seuerall Churches, by the good discretion of the minister, vpon the knowledge thereof.

O Lord which art glo­rious in power and holinesse, wee being but Dust and Ashes, with the casting of our selues downe, at the foote of thy high Maiestie: confesse that wee are most vile sin­ners, conceiued & borne in sinne, & that we are by na­ture nothing else, but a lumpe of all wickednesse, whose natural propertie is, to grow in sin, as wee grow in yeares, & to waxe strong [Page 59] in wickednesse, as the pow­ers of our mindes and bo­dies receiue strength. There is in vs, no holesome nor sounde knowledge how to obey: there is no manner of good will or affection to please thee: finally, there dwelleth no good thing in our flesh. And although our cursed estate doth here­in greatly appeare, yet our sinne is made out of mea­sure sinfull, through the ex­ceding grace which thou offerest by the Gospell of thy deare Sonne; whereby wee are so farre from pro­fiting, that of our selues we should waxe worse and worse. For the more light of knowledge is shewed, the blinder would we remaine: the greater obedience is [Page 60] taught, the frowarder and stubberner would wee 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 wee con­fesse, that in vs it hath bud­ded, & shot foorth so much more then in others, as we haue had moe meanes to kil it, and to cause it to wither, then others haue had. Where first of all, the gra­cious offer of the treasure of thy holy Gospell vnto vs, maketh vs guiltie many waies. For where passing by many other nations, thou hast trusted our natiō with­all: yet with a number of [Page 61] vs, hath it found as small en­tertainment, and felt as great resistance, as amongst them, at whose Gates it neuer knocked. For a great porti­on of the land, partly neuer yeelding them selues to the obedience therof; and part­ly falling from it, after they had once yeelded; stande 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 an yrcksomnesse of the yron-yoke of the Po­pish Religion, or through a wicked opiniō which they nourish, of embracing any Religion set foorth; so cast aside the former Poperie, as [Page 62] they stil abide in an vtter ig­norance of the truth it selfe; in such sort,) that through want of Preaching) they are as raw 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 ignoraunce. Now, for the remnant of vs, which through Grace, haue truly and faythfully beleeued, it is with so great weaknesse [Page 63] of Fayth, and so small refor­mation of Manners; that our glorious profession of the Gospell, supported and borne out with so small shew of the fruites, which the excellencie thereof doth require, maketh not onely the enimies to condemne vs, but our selues to suspect one another, whether wee belong vnto thee or no. Wherein, O Lord, wee 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 we are in thankfull obedi­ence vnto thee, behind them all: first, in knowledge; last, in zeale: before them in the [Page 64] doctrine of thy holy Gos­pell; behinde them in the discipline of the same. The yoke of the slauerie of our bodyes, which the Popish Religion layed vpon vs, we willingly shake off: but the holy bandes of thy Law, whereby our riotous life and affections, should be brought into bondage, wee do hardly, and heauily ad­mitte. The Gospell which brought a freer vse of our lawfull honors, pleasures & commodities, 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 Gospel, as doth more neere­ly respect our saluation, we [Page 65] 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) wee make small accompt off. And seeing the naked trea­sure of the holy Gospell, had beene a rich reward of a most seruiceable subiecti­on: it comming vnto vs not alone, but accompanied with so long a peace, with so great a wealth, so plenty­ful aboundance of al things, as this Land hath neuer or seldome vsed, other Landes about vs haue long looked after: maketh our guilt a great deale more, because that in thy so great a largis towards vs, we haue been [Page 66] so vngratious towards thee againe. Here therefore is an other Stayer, whereby our sinne clymeth higher: For that wee, in the commodi­ties of this life, surmounting our auncestours of the same profession of the Gospell, in King Henrie and King Edwardes time; are, for the fruites that such a liberalitie asketh at our hands, a great deale worse then they: and going beyond (other landes in these outward blessinges, are out-run of them, euen in the very outwarde testimo­nies and tokens of our obe­dience towardes thee. And besides this huge heape, and (as it were) reeke, of our generall & common sinnes, we haue to confesse (at the barre of thy iudgement [Page 67] seate) the particular sinnes that we haue kocked vp in our seuerall estates. For our gouernours, O Lord, for the most part, beeing more mindfull of the fulfilling of their affections, then either of thy glory, or of their good estate, which are committed vnto them, haue not helde so steadie a hande as they ought to haue done, either for the stablishing of the Lawes, by which (vnder thee) they should haue ruled vs; and we by them, should haue bin gouerned of thee; or for the thorough execu­tion of so many, and so farre foorth as they haue been wel established. Our Iudges and other Ministers of Iu­stice likewise, haue either ignorantly, or corruptly [Page 68] declyned from righteous iudgement: or giuing sen­tence for the trueth, they haue done it (diuers of thē) with no conscience of thy true feare, or loue of trueth; but for respect, either of vaine glorie, or of persons. The Ministers, which should haue been Lightes vnto all estates, haue for the most part, no light in them­selues: and 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 wil be found, to be in the lot of a faythfull Ministerie. For ah alas, how many are there, which occupying the [Page 69] place of Ambassadours, ei: ther for want of abilitie, or for that they loue ease and sleepe, carrie no tollerable Ambassage at all: how ma­nie which carrying the light of the Gospell in their mouthes, carry also in their handes, the filthy water of ambition & coue­tousnesse to quench it with. And those which by thy grace, are for their might and will in some good mea­sure iustifiable: notwith­standing, for the most part, beare it with such infirmi­tie, through slippes, aswell in a sound and substantiall maner of teaching, as also in an euen life answering ther­vnto, that if thy blessing were not marueilous vpon their labours, we should not [Page 70] need to feare, the quenching of this fire of the holy Gos­pell, kindled among vs, by the enemies: as that which hauing so small attendance 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, & in them both so lit­tle willing obedience: that it may be not (vneasely) seene, that all the practise 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 heere. For where thou hast by thy holy Seruantes, the Ministers of thy blessed [Page 71] worde, sharpely chidden with vs, and in a seuere de­nouncing of thy iudgments due vnto them, fearefully threatened vs for them: yet haue we not trembled at thy voyce; at which the Moun­taynes doe melte, and the Rockes doe rent asunder. A strange thing, that the Lion should roare, and the weake Lambes should not be affraide: that the Lord of Hoastes should pro­claime Warre against vs, & we should not goe foorth and meete him, for intrea­tie of peace. Nay, his wrath (as hath been shewed) hath been, and yet is kindled a­mongest vs: and yet as sencelesse men, and as dead flesh we are not mooued. Wee are pricked, and wee [Page 72] feele it not. Wee are woun­ded, and wee doe not so much as aske, Who hath stricken vs? The tempest that is comming towarde vs, threateneth our vtter drowning: and yet as a drunken man, we 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; which is, the conti­nuaunce in them: vnto our disobedience, we haue ioyned stubbornesse, and the Byles and Botches of our rebellion, being ougly in thy sight, doe through the putrifaction & festred­nesse of them, cast out such stincke, as the earth which [Page 73] we tread vpon, the waters which we drinke, and the ayre which we breath, are tainted and poysoned with the infection of them. Yea Lord, taught by the won­derfull iustice of thy righ­teous Law, 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 wee are iuster inheritours, then vnto any Landes or Goods that they haue left vs. Whereby it falleth out against vs, that our sinnes touch the Cloudes; yea, breake into the Heauens of thy Maiesties owne re­sidence: whose measure be­ing alreadie (as it seemeth) filled, there remaineth no­thing, [Page 74] but that it should be turned vpon our heades. wherevpon wee 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 smalest; 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 been yet possessed of vs. Yea if thou shouldest ransake all the hid, and secret treasures of thy fearefull iudgmentes, which in thy Lawe thou threatnest against the brea­kers thereof, not only to the rasing and sweeping [Page 75] vs from the face of the earth, but also to the throwing of vs headlong into the bot­tomlesse pitte of hell: yet would we therein also ac­knowledge thy righteous iudgementes: for vnto vs belongeth shame & confu­sion of faces, but vnto thee, glory and righteousnesse. All which both guilt of sinne, and desert of punish­ment, notwithstanding, (O father of mercies, and God of all comfort) wee trusting vnto the Promises which thou hast made vs in Iesus Christ, are bold through him, humbly to call for the performaunce of them. And first we humbly desire thee, to forgiue vs all our sinnes. Thou hast said, that if wee confesse our sinnes, thou art [Page 76] faithfull to forgiue vs them. We acknowledge the debt, cancell therefore the Obli­gation: let not the multi­tude of them preuaile a­gainst vs; but where our sinne hath abounded, let thy grace more abound; and as we haue multiplyed our sinnes, so wee pray thee to multiply thy mercies: and although we haue by con­tinuance in them, so soaked our selues, that thereby we are not onely lightly stai­ned, but also haue gotten as it were the Scarlet and Pur­ple die of them: yet let them all (wee pray thee,) beeing washed in the blood of thy deare Sonne, be made as white as the Snow in Sal­mon, & as the Woolle of the Sheepe which come from [Page 77] washing.

And to conclude as our sinnes haue magnified thē ­selues in an infinite length, breadth, depth, and height, so let thy mercies (which passe all vnderstanding,) of all sides, and all assaies, out-reach them. There­fore also wee most humblie desire thee, ô Lord, that the sinne being pardoned, thy wrath, which is alreadie declared, may be appeased towardes all the Churches of our profession, and es­peciallie towardes vs, that the manifolde breaches of the Churches and Com­mon wealthes may bee made vp, that those be­ing receiued into the bo­some of the Church, which belong to thy electi­on: [Page 78] the rest of the Papistes & Heretikes, may be vtterly rooted out; and that the enimies in religion, being slaine, we may to the vtter­most thinke all one thing, in the honest and peaceable gouernement of the Com­mon wealth. Vpon which vniting of vs in all trueth and honestie, the curses of the Plague, and barrennesse being remooued, a way may be made to thy bles­singes; which (as the Hilles doe the Vallies) may make our land holesomely fruite­full. And that not onely the wrath which is alreadie kindled, may be quenched, but that which hath been lately threatened, may be caused to retyre. For the graunt wherof vnto vs, we [Page 79] beseech thee to remember, that how vnworthy soeuer, yet are we thy people, & the Sheepe of thy pasture, whō thou hast redeemed with thy most precious blood, watched ouer with a care­full eye, defended with a mightie hand: despise not therfore, ô Lord, the works of thy handes. And seeing thou hast loued vs, when we hated thee; visited vs, when we desired thee not; then acknowledged vs, when we knew not thee: now that there be a number of vs, which loue thee, de­sire thine aboade, and ac­knowledge thee: hold on thy loue still, depart not from vs, deny vs not, ô thou God of trueth, which art the God that changest not. [Page 80] 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, which in our destruction should be rent and runne through; spare vs, 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 old and vnchange­able nature, of a mercifull, kind, sparing, and long suf­fering God. Which mer­cie wee doe not (ô Lord) desire, to the end that wee should tumble and wallow our selues in our accusto­med [Page 81] neglect, and contempt of thy holy word: but to­geather with mercie for our sinnes, and the rewarde of them, wee most hum­blie craue vpō the knees of our heartes; that for the time to come, (how long or how short soeuer) wee with deniall and detestati­on of our selues, and of our wicked lustes, may offer vp vnto thee in Iesus Christ, our selues, our bodies and soules, to be seruantes at thy holy commaundement, in that reasonable seruice, which the high reason of thy holy word doth pre­scribe: and to be weapons, or instrumentes of righte­ousnesse and holinesse, as they haue been heretofore, of the contrarie.

All which thinges, as what­soeuer thou knowest to be further needfull for vs, or for any of the Churches, we pray thee, as our Sauiour hath taught. &c.

A Confession of Sinnes, with Faith and Repentance.

O Mercifull and hea­uenly Father, we thy seruantes doe hum­bly prostrate our selues before thy Maiestie, ackowledging heere in thy sight, our hainous offences committed against thy Ma­iestie, seeing & beholding thy heauie wrath against them: We feele our selues laden (ô Lord our God) with a huge companie of horrible sinnes, wherof euen the very least, (being but conceiued in thought,) is sufficient in iudgement, to throw vs down to the euer­lasting burning lake. Our [Page 84] owne consciences (ô Lord) doe beare witnesse against vs, of our manifolde trans­gressions of thy blessed Law, of our securitie and sencelesse blindnesse, run­ning headlong to de­struction, cōmitting sinne after sinne, although not notorious to the world, yet horrible before thine eye. The thoughtes of our hearts rise vp in iudgement a­gainst vs: the vanitie of our talke before thy Maiestie, condemneth vs: the wic­kednesse of our deeds from thy sight, reiecteth vs: all our wicked thoughtes, wordes, and deedes, with the inwarde corruption of our nature, doe altogeather as it were a whole lumpe and load of sinne, lie heauie [Page 85] vpon vs, and with their in­tollerable weight, doe euen presse vs downe to Hell.

We doe daily grone vn­der the burthen of them, in­wardly lamēting our owne follie, so greedily running into them. In heauen, earth, or hell, we see none able to sustaine the weight of them, but euen thy dearely belo­ued sonne Iesus Christ, who in mercie infinite, and com­passion endles, hath sustai­ned and ouercome that endlesse punishment due vnto them: in him there­fore, in him most mercifull Father, and through him, wee come to thee, beeing fully assured according to thy promise, that thou wilt accept and take that full recompence, which hee [Page 86] thy deare Sonne hath made for vs, as a iust ransome for all the sinnes of all those, who with a true fayth take hold on him. In him there­fore we see thine anger to­wardes vs appeased, thy wrath satisfied, & our debts paied.

Increase in vs, (good Lord) we beseech thee, this liuely and feeling Fayth; for we feele it oftentimes in vs very weake, and troubled with many doubtes: in­crease it in vs (ô Lord,) that we may through thy holy spirite be assured, that the punishment of our sinnes is fully in thy Sonne dischar­ged. Make vs, ô Lord our God, to feele this same in our soules and consciences, that Iesus Christ is ours, [Page 87] and all 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 spirit, let vs feele the comfort of them in our heartes fully sealed, and setled in vs: that wee 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 brea­thren for thy sake. Make sinne to die in vs dayly more and more, that wee may hate, detest, and vtter­ly [Page 88] abhorre all sinne & 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 sinne & wickednes; that we please not our selues in our sinnes, but straightly examining sinne by the iust rule of thy holy Lawes, we may vtter­ly from the bottome of our heartes, condemne euen the least sinne in our selues, ha­uing our whole ioy, com­fort, and consolation vpon those thinges which be a­greable to thy blessed will, alwayes being afraide to doe any thing contrarie to the same: that wee may euen from the bottome of our heartes, examine and [Page 89] trie our thoughtes before thy presence, that they be vpright and vnfaigned, not hypocriticall in out­warde shew onely, and ap­pearaunce, but that euen all corners of our heartes being opened and disclo­sed before thee, wee may euen as though it were openly before the face of the whole World, bring them in shew, knowing that a double heart is de­testable in thy sight: and that wee may walke al­wayes as before thine eyes; 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: [Page 90] that thus we may walke as becommeth thy children, not onely in outward shew, but also in sinceritie of hart, 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 seeke­ing after those things which be pleasant in thine eyes: that neither the feare of man, nor losse of goods, life, landes, possessions, or friends, draw vs away from thee, to doe any the least thing contrary to thy will and pleasure: neither the fauour or friendshippe of man, nor yet the flattering enticement of this world, [Page 91] nor the vaine promotions of the same, doe mooue vs any whit from the true and endlesse ioy, delight, and pleasure which wee ought to haue in those thinges 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 fayth, from strength to strength, till at the length we shall come to thy euerlasting rest. Amen.