THE CHRISTIANS SANCTVARIE Whereinto being retired he may safely be preserued in the middest of all dangers Fit for all men to read at all times especially for those that are exercised in the schoole of affliction in the time of Gods present Visitation Described in two Bookes or Treatises I. Of the Christian exercise of Fasting II. Of holy Inuocation on Gods name By GEORGE DOVVNAME Doctor of Diuinitie SALVS VITAE LONDON Printed by Adam Islip for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot 1604. To the Right worshipfull my singuler good friend M r. Iames Mountague Doctor of Diuinitie and Deane of his Maiesties Chappell WHen as it pleased God by his publicke visitation the last yeare to call vs vnto Fasting and mourning and to mooue the Royall heart of our Soueraigne Lord the King to proclaime a generall Fast to be obserued weekly I did acknowledge it to be my bounden duty hauing according to direction of publicke authoritie assembled the congregation ouer which I am placed for the obseruation of those Fasts first to instruct them in the doctrine of fasting and prayer and after to stirre them vp to the effectuall practise of these Christian duties Wherefore after I had bestowed some paynes that way I was intreated by a louing friend that I would not only set downe in writing a couple of my Sermons which especially handle the dutie of prayer but also pen a Treatise of the Christian exercise of Fasting The which I was the more easily persuaded vnto because it was then alledged and I knew not the contrarie That there was very little written of this argument in the English tongue Howbeit I do now vnderstand that not onely before that time but also since I wrot this Treatise which I wholly finished the last yeare some others haue taken good paines in this kind To whose godly labors this booke of mine though published after them ought not to be preiudiciall as though I had gathered into this short sum what they and others haue written more at large of this argument for as I had fully finished this Treatise before I saw theirs so haue I not since taken any thing from them This Treatise of the Christian exercise of Fasting together with the other of Prayer containing two Sermons on the 15 verse of the 50 Psalme which were written in the due season though published thus late hauing waited at London euer since the last yeare vpon the printing of my Lectures on the 15. Psalme I now dedicat to your Worship as a small token of my great loue and a perpetuall remembrance of mine vnfained thankfulnesse Of my loue in respect of your manifold vertues wherewith I was long acquainted whiles we liued together in Christs Colledge that famous seminarie of good learning and true godlinesse Of my thankfulnesse in regard not onely of your former goodwill but also of your late fauours vouchsafed vnto me since you followed the Court. The Lord blesse you and enrich you with his graces and increase your fauour with God and man to his glorie and your owne endlesse comfort Amen Mondon in Hertfordshire the 12. of Nouember Anno 1604. Your worships in the Lord George Downame THE ANALISIS OF THE FIRST Treatise being the Christian Exercise of Fasting This Treatise containeth the Doctrine of the true and Christian fast shewing in Generall what fasting is § 1. Particular the sorts of fasting § 2. viz. that it is either Naturall Ciuile Spirituall and that is either the Morall or chast fast § 3.4.5.6 Religious fast § 7.8.9.10 11.12.13.14.15 whereof there are two Parts viz. the Outward and bodily exercise of abstinence § 16. where we consider From what we are to abstaine viz. from Helpes of this life as from Food wholly § 17.18 Sleepe in part § 19. Better apparell § 20. Worldly delights and pleasures § 21. Bodily labours and wordly businesse § 22.23.24 For how long we are to abstaine and what the time of the fast is § 25.26 Inward and spiritual exercise § 27. of prayer joyned with repentance which we consider Ioyntly § 28.29 seuerally viz. Prayer whereof the Parts are Deprecation of euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 35. Precation of good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 36. Properties Feruencie § 37. Faith § 38.39.40.41 Repentance the parts whereof are Humiliation or penitencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is partly Inward and that is the Sence of our miserie and sorrow for sin § 30. Humble conceit and base estimation of our selues § 31.32 Outward as Lamentation and bewayling of our miserie § 33. Confession of our sinne §. 34 Amendment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which standeth in Eschewing euill and fasting from sinne § 42.43.44 Ensuing that which is good both for the time Present by practising duties of Pietie towards God Charitie towards men but especially the works of mercie § 45.46 To come by purposing and promising amendment § 57. Sorts for it is either Priuat § 48. Publicke where we consider the Appointment of it By whom § 49. Vpon what occasion as the Obtaining of some publicke blessing § 50. Remouing of some publick euil either of Sinne Punishment either threatned § 51. inflicted as Sword Famine Pestilēce Captiuitie § 53.54 Obseruation of it By whom § 55. How viz. that it is to be sanctified as a Sabbath of humiliation § 56 both Publickly by the Minister § 57. People § 58. Priuately § 59.60 Suruey of the Popish and Antichristian fast § 61 62.63.64 THE FIRST TREATISE OF THE CHRITIAN exercise of Fasting FAsting being a voluntarie abstinence from all food for a time is distinguished from that abstinence which being only in respect of the quantitie or qualitie is a forbearing not of all food but of such and so much That which is in respect of the quantitie is the moderat sober and temperat vse of food auoiding all excesse That which is in respect of the qualitie is the abstemious vse of food forbearing some kind of meat or drinke which we suppose to be noysome vnto vs in regard either of our bodies or soules health The former which is the sober diet ought and the latter which is the abstemious diet may bee perpetuall among Christians But fasting is an abstinence not onely à tali tanto that is from such and so much but à toto that is from all food Neither is it a sober or abstemious vsing of food but a not vsing or forbearing of food altogether during the time of the fast For therfore is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not eating or not taking of food And he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fasting who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who hath taken no food And whereas I call it a voluntarie abstinence therein I distinguish fasting from that forbearing or wanting of food which is not voluntarie or purposely intended but forced either because men
that fasteth for his sins and committeth them again who will heare his prayer or what doth his fasting helpe him 45. But for as much as Augustine saith It is but a slender fast to abstaine onely from sinne vnlesse we also adde good workes therefore wee must know it is our dutie especially on the day of the fast not only to eschew euill but also for the present to be exercised in well doing and for the time to come to purpose and to promise amendement The duties wherin we are to be exercised are both the duties of pietie and religion towards God which in the time of the fast are to be performed in a speciall manner and also the duties of loue and mercie towards our brethren as to execute true judgement to shew mercie and compassion euery man to his brother For is not this the fasting that I haue chosen sayth the Lord to loose the bands of wickednes to take off the heauie burthens and to let the oppressed goe free and that ye breake euery yoke Among the rest the dutie of almes-giuing and relieuing the poore is commended vnto vs as it followeth in the Prophet Is it not to deale the bread to the hungry and that thou bring the poore that wander vnto thine house When thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh for so he calleth thy poore brother Then shall thy light breake forth c. then shalt thou call and the Lord will answere thou shalt crie and be will say here am I. If thou takest away from the middest of thee the yoke the putting foorth of the finger whereby is meant euen the least injuries and wicked speaking if thou poure out thy soule to the hungry that is if with the bowels of compassion thou doest relieue his need freely and chearefully and refresh the troubled soule then shall thy light spring out in the darkenesse and thy darkenesse shall be as the noone day that is thine aduersitie and affliction shall be turned into peace and prosperitie 46. Wherefore it hath beene and is the custome of the godly in the time of their fasts by doing workes of mercie and giuing almes to relieue the poore For as our Sauiour hath joyned the doctrine of these three together almes prayer and fasting so must we after the example of Cornelius joyne them in practise For as the Lord hath promised to shew mercie to the mercifull and to answere their crie so on the other side he that stoppeth his eare at the crying of the poore himselfe shall crie and not be heard And surely vnlesse we will fast for sparing after the manner of niggards who will be glad of so good a pretence to spare from their bellies to depriue their families of their ordinarie allowance for the increase of their worldly estate wee ought to giue so much to the poore as by our abstinence is saued Vt ieiunium tuum saith Ierome non sit lucrum marsupij sed saturitas animae that thy fast be not the gain of thy purse but the saturitie of thy soule For as Augustine sayth Then are our fasts acceptable to God when as they whom need doth force to fast are refreshed by vs. And againe Ieiunium tuum te castiget sed laetificet alterum Let thy fasting chastise thee but let it comfort another So fast that thou mayest be glad that thou hast dined in another that eateth by that meanes for the Lord loueth a chearefull giuer for when a poore man eateth of thine allowance in him Christ who affirmeth himselfe to be hungry in his poore members doth dine And elsewhere Accipiat esuriens Christus quod ieiunans minus accepit Christianus Let Christ being hungrie in his poore members receiue that which the fasting Christian hath spared Castigatio volentis fiat sustentatio non habentis Let the chastisement of him that hath and is willing to forbeare be the sustenance of him that hath not and faine would eat And to conclude Cyrill In a certaine booke sayth he we find it said of the Apostles Blessed is hee who fasteth to that end that he may feed the poore 47. And as we are thus for the present to be exercised so for the time to come we must vnfainedly purpose and faithfully promise amendement in performing duties heretofore omitted and in eschewing sinnes heretofore committed And to this purpose it shall bee needfull for the better setling of our resolution to bind our selues by a solemne vow and with the Iewes in the booke of Nehemiah to put our seales vnto it that so we may impose a necessitie vpon our selues of well doing and we are to know that it is a happie necessitie which forceth vs to better things The necessitie of this vnfained purpose to be had in this exercise is euident because without it wee remaine in our impenitencie And being impenitent sinners the Lord will not heare vs as the Lord threatened the impenitent Iewes When they fast sayth he I will not heare their crie Ierem. 14. And therefore vnlesse wee repent of our sinnes and resolue to amend this exercise which wee being suters vndertake for the obtaining of our sute is performed of vs in vaine For this wee are to know to be assured of That the Lord heareth not impenitent sinners Wherefore true is that saying though of an Apocryphall booke Prayer is good with fasting almes and righteousnesse 48. And thus we haue heard what the religious fast is and the parts also wherein it doth consist Now we are to consider the sorts of it for the religious fast is either priuat or publicke The priuat fast is that which is obserued priuatly as the fast of some one man or of a priuat familie And this is to be vndertaken either for priuat or publicke causes for priuat concerning either our selues and those that belong to vs so fasted Annah 1. Sam. 1. Cornelius Act. 10. Dauid 2. Sam. 12 or others as Dauid for those that prooued his enemies and Darius though an heathen for Daniell when he was cast into the Lyons den But we are to fast priuatly not onely vpon priuat occasions but much more vpon publicke causes For as it is the dutie of the faithfull priuatly to mourne for publicke calamities and common corruptions which ordinarily are the fore runners of common calamities so also they may fast therefore And such was the fast of Nehemiah chap. 1. and of Daniel chap. 9. In priuat fasts our Sauiour Christ requireth that they be so secretly performed as that vnto men we may not seeme to fast but onely to our heauenly father who seeing in secret will reward vs openly And for as much as the day of the fast hath the nature of a Sabbath wherein we are to cease from bodily labors and worldly businesse therefore those which bee vnder the gouernment of
pastimes for if that be vnlawfull on the ordinarie Sabbath much more is it vnseasonable on the Sabbath of humiliation Lastly to sinne for if the workes of our lawfull callings be forbidden on the Sabbath much more the workes of darknes whereunto whosoeuer addicteth himselfe on the day of the fast he celebrateth a Sabbath to Sathan and not vnto the Lord. Againe whereas I said it is to be obserued as a Sabbath of humiliation we learne that we are therein to abstaine not onely from labours as on the ordinarie Sabbath but also from food from exercise of sleepe from brauerie in apparell and from all worldly delights c. 57. Thirdly whereas I add that it is to bee sanctified both publickly and priuatly as a Sabbath of humiliation I signifie that not onely rest is required but also an holy rest and not onely the outward fast but much more the spiritual exercise of prayer and repentance And that this sanctificatioÌ„ of the day of the fast which standeth in vsing the meanes of sanctification is partly publicke and partly priuat The publick is in the assembly for this as euerie other Sabbath is a day of an holy assembly Leuit. 23.27 Ioel. 2.15.16 Here therefore we are to consider the office of the ministers who are the chiefe actors in the publicke sanctification of this and euerie Sabbath and the dutie of the people The office of the minister is noted in generall termes Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they performed the publicke function of their ministerie vnto the Lord and fasted more specially Neb. 9 where they are noted to haue read and preached the word of God as before chap. 8. and that foure times and so oft also to haue called vpon the name of the Lord-Likewise Ierem. 36 when Ieremie being shut vp could not go into the house of the Lord he sendeth Barach with a booke written from his mouth wherein were specified the judgements of God threatned against the Iewes that he reading it in the audience of the people vpon the day of the fast they might be brought to a serious humbling of themselues in prayer and to vnfained repentance The dutie therefore of the ministers is to stirre vp themselues in a more than ordinarie measure of zeale to discharge their ministerie both in preaching the word of God and also in prayer In preaching that it may bee through the blessing of God a powerfull meanes to worke in the people those things which in this spirituall exercise are required viz. humiliation prayer with feruencie and faith and repentance In praying that it may be an effectuall meanes in and through the mediation of Christ our Sauiour and auaileable with the Lord for the remouing of those euils and for the bestowing of those good things for which this exercise is vndertaken 58. The dutie of the people is first to bee present at publick assembly for if we will sanctifie a Sabbath vnto the Lord we must reuerence his sanctuarie where as the Lord hath promised his presence so he requireth ours And for this cause as I sayd before this and euerie other Sabbath is appointed of the Lord to be an holy conuocation We must therefore take heed that we absent not our selues without very just and necessarie occasion lest we may seeme either secretly to neglect or prophanely to contemne the presence of Christ the gathering together of the Saints the publicke worship and seruice of God the call of the holy Ghost the meanes of our saluation the publicke occasion of the fast as though neither the publicke judgement nor the common good did concerne vs. But it is to little purpose to be present in the publicke assembly vnlesse we joyne together with the assembly in the sincere worship of God That being assembled together in the name of Christ we may as it were with one consent call vpon God and heare his word praying with humilitie in respect of our own vnworthinesse with reuerence of Gods majestie in sence of our wants with sorrow for our sins with earnest desire to haue our wants supplied our sins remitted and the judgemeÌ„ts of God remoued with faith assurance to find help to obtaine mercie in coÌ„uenient time with promise purpose to amend our liues that in sinceritie and truth we may subscribe to the prayer of the Church and say Amen Hearing also the word with reuerence with attention with faith with desire to profit with purpose to practise with submission to euery part thereof In a word so hearing the word of God as in this our present sute we desire to be heard Vnto these duties of religion and meanes of sanctification we are to joyne a publicke dutie of charitie as a worke of sanctification for it is and hath bene a laudable custome of the Church of God that in publicke fasts there should be publicke collection made for the releefe of the poore 59. But we are not onely publickly to sanctifie the day of the fast but also priuatly both by vsing meanes of sanctification and also by doing workes of sanctification The meanes are especially meditation prayer which are to be vsed both with reference to the publicke sanctification and that not onely before to prepare and fit our selues for the profitable and sauing vse of the meanes which Daniel calleth the setting of his face and the setling of his mind to seeke the Lord but also after to fit and apply the meanes to our vse and besides as priuat meanes by themselues without reference to the publicke The workes of sanctification are the duties of repentance whereof I spake before but especially the workes of mercie and charitie for with such sacrifices God is pleased 60. Wherefore the day of the fast is to bee obserâ—ed and sanctified as a Sabbath of humiliation not onely by outward abstinence rest but also by vsing the meanes and doing the workes of sanctification both publickly priuatly spending the whole day besides the publicke sanctification and the time which is to bee spent in our preparation before and in our meditation afterwards in the priuat means of sanctification as reading meditation prayer in the priuat works of sanctification as the duties of repentance towards God and the workes of mercy and charitie towards our brethren Which course whosoeuer shal take in sanctifying a fast vnto the Lord he shal be sure to obtaine at the haÌ„ds of God either that particular request for which he is an humble sutor vnto the Lord or that which is better the Lord alwayes hearing his children thus suing vnto him and granting their requests as shall be most for his glory and their singuler good 61. HAuing thus set downe the doctrine of fasts according to the rule of Gods word and practise of ours and other reformed churches we are now to take a briefe view of the Popish fast that it may euidently appeare how