(1.) What it is that is required by it. [1.] That the fast (properly so called) be very strictly observed. On the day appointed for this solemnity, let neither man or beast taste any thing; let them not take the least refreshment, no, no so much as drink water; let them not plead that they cannot fast so long without prejudice to their health, or that they cannot bear it; let them try for once. What if they do feel it an uneasiness, and feel from it for some time after? It is better to submit to that than be wanting in any act or instance of that repentance which is necessary to save a sinking city. Let them make themselves uneasy in body by putting on sackcloth, as well as by fasting, to show how uneasy they are in mind, through sorrow for sin and the fear of divine wrath. Even the beasts must do penance as well as man, because they have been made subject to vanity as instruments of man's sin, and that, either by their complaints or their silent pining for want of meat, they might stir up their owners, and those that attended them, to the expressions of sorrow and humiliation. Those cattle that were kept within doors must not be fed and watered as usual, because no meat must be stirring on that day. Things of that kind must be forgotten, and not minded. As when the psalmist was intent upon the praises of God he called upon the inferior creatures to join with him therein, so when the Ninevites were full of sorrow for sin, and dread of God's judgments, they would have the inferior creatures concur with them in the expressions of penitence. The beasts that used to be covered with rich and fine trappings, which were the pride of their masters, and theirs too, must now be covered with sackcloth; for the great men will (as becomes them) lay aside their equipage. [2.] With their fasting and mourning they must join prayer and supplication to God; for the fasting is designed to fit the body for the service of the soul in the duty of prayer, which is the main matter, and to which the other is but preparatory or subservient. Let them cry mightily to God; let even the brute creatures do it according to their capacity; let their cries and moans for want of food be graciously construed as cries to God, as the cries of the young ravens are (Job xxxviii. 41), and of the young lions, Ps. civ. 21. But especially let the men, women, and children, cry to God; let them cry mightily for the pardon of the sins which cry against them. It was time to cry to God when there was but a step between them and ruin—high time to seek the Lord. In prayer we must cry mightily, with a fixedness of thought, firmness of faith, and fervour of pious and devout affections. By crying mightily we wrestle with God; we take hold of him; and we are concerned to do so when he is not only departing from us as a friend, but coming forth against us as an enemy. It therefore concerns us in prayer to stir up all that is within us. Yet this is not all; [3.] They must to their fasting and praying add reformation and amendment of life: Let them turn every one from his evil way, the evil way he has chosen, the evil way he is addicted to, and walks in, the evil way of his heart, and the evil way of his conversation, and particularly from the violence that is in their hands; let them restore what they had unjustly taken, and make reparation for what wrong they have done, and let them not any more oppress those they have power over nor defraud those they have dealings with; let the men in authority, at the court-end of the town, turn from the violence that is in their hands, and not decree unrighteous decrees, nor give wrong judgment upon appeals made to them. Let the men of business, at the trading-end of the town, turn from the violence in their hands, and use no unjust weights or measures, nor impose upon the ignorance or necessity of those they trade with. Note, It is not enough to fast for sin, but we must fast from sin, and, in order to the success of our prayers, must no more regard iniquity in our hearts, Ps. lxvi. 18. This is the only fast that God has chosen and will accept, Isa. lviii. 6; Zech. vii. 5, 9. The work of a fast-day is not done with the day; no, then the hardest and most needful part of the work begins, which is to turn from sin, and to live a new life, and not return with the dog to his vomit.