and more meanes to comfort thee The spirituall sigh vpon the seauenth thought O Lord my sinnes haue deserued the paines of hell and eternall death much more these fatherly corrections wherewith thou doest afflict me But O blessed Lambe of God which takest away the sinnes of the world haue mercy vpon me and wash away all my filthy sinnes with thy most precious blood and receiue my soule into thy heauenly kingdome for into thy handâ— O Father I commend my spirit and thou hast redeemed me O Lord thou God of truth The sicke person ought now to send for some Godly and Religious Pastor IN any wise remember if conueniently it may be to send for some godly and religious Pastor not onely to pray for thee at thy death for GOD in such a case hath promised to beare the Praiers of the righteous Prophets and Elders of the Church But also vpon thy confession and vnfaigned repentance to absolue thee of thy sinnes For as Christ hath giuen him a calling to baptize thee vnto repentance for the remission of thy sinnes so hath he likewise giuen him a calling and power and authority vpon repentance â—o absolue thee from thy sinnes I will giue thee the keyes of the Kingdome of Heauen and whatsoeuer thou shalt bind vpon earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shall be lâ—â—sed in heauen And againe Verily I say vnto you whatsoeuer yee bind in earth shall be â—ound in heauen whatsoeuer yee loose in earth shall be loosed in heauen And againe receiue yee the holy Ghost whosoeuer sinnes yeare◠〈◊〉 they are remitted vnto them and whosoeuer sinnes yee retaine they are retained This doctrine was as ancient in the Church of God as Iob for Elihu tels him That when God strikes a man with malady â—n his bed so that his soule draweth neere the graue and his life to the buriâ—rs If there beâ— any messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse then will hee haue mercy vpon him c. And answerable heereunto saith Saint Iames if the sicke 〈◊〉 committed sinnes vpon his repentance and the praier of the Elders they shall be forgiuen him These haue power â—o shut heauen and to deliuer the scandalous impenitent sinner 〈◊〉 Satan For the weaponâ— of their war faâ—â— are 〈◊〉 carnall but mighty through God to cast downe c. and to haue vengeance in readinesse against all disobedience They haue the key of loosing therefore the power of absoluing The Bishops and Pastors of the Church doe not forgiue sinnes by any absolute power of their owne for so onely Christ their master forgiueth sinnes but ministerially as the seruants of Christ and stewards to whose fidelity their Lord and Master hath committed his keyes and that is when they doe declare and pronounce either publikely or priuately by the word of God what bindeth what looseth and the 〈◊〉 of God to penitent 〈◊〉 or his iudgement to impenitent and obstinate personâ— and so doe apply the generall promiseâ— or threatnings to the penitent or impenitent For CHRIST from heauen doth by them as by his Ministers on Earth declare whom hee remitteth and bindeth and to whom he will open the gates of heauen and against whom he will shut them And therefore it is not said whose sinne yee signifie to be remitted but whose sinnes yee remit they then doe remit sinnes because Christ by their ministry 〈…〉 aâ— Christ by his Disciples loâ—sed Lazarus Iob. â—â— 44 And as no water could wash away 〈…〉 but the waters of 〈…〉 though other riuers 〈◊〉 cleare because the promise was annexed vnto the 〈◊〉 of Iordane and not of â—â—ther Riuers so though another man may pronounce the same words yet haue they not the like efficacie and power to worke on the conscience as vvhen they are pronounced from the mouth of Christs Ministers because that the promise is annexed to the Word of God in their mouthes for them hath he chosen separated and set apart for this worke and to them hee hath committed the ministerie and word of reconciliation by their holy calling and ordination they haue receiued the holy Ghost and the Ministeriall power of binding and loosing They are font forth of the holy Ghost for this worke wherunto he hath called them And Christ giues his Ministers power to forgiue sins to the penitent in the same words that he teacheth vs in the Lords Prayer to desire God to forgiue vs our sins to assure all penitent sinners that God by his Ministers absolution doth fully through the merits of Christs bloud forgiue them all their sinnes So that what Christ decreeth in heauen in foro Iudicij the same hee declareth on earth by his reconciling Ministers in foro paenitentiae So that as GOD hath reconciled the world to himselfe by Iesus Christ so hath he saith the Apostle giuen vnto vs the ministery of this reconciliation Hee that sent them to baptise saying Goe and teach all nations baptising them c. sent them also to remit sinnes saying As my Father sent mee so send 〈…〉 whosoeuer sinnes yee remit they are remitted vnto them c. As therefore none can baptise though he vse the same Water words but onely the lawfull Minister whom Christ hath called and authorised to this diuine and Ministeriall Function So though others may comfort vvith good words yet none can absolue from sinne but onely those to whom Christ hath committed the holy ministerie and word of reconciliation and of their absolution Christ speaketh he that heareth you heareth me In a doubtfull title thou wilt aske the counsell of thy skilfull Lawyer in perill of sickenesse thou wilt know the aduise of thy learned Physitian and is there no danger in dread of damnation for a sinner to be his owne Iudge Iudicious Caluin teacheth this point of doctrine most plainely Etsi omnes mutuò nos debeamus consolari c. Although saith he we ought to comfort and confirme one another in the confidence of Gods mercy yet we see that the Ministers are appointed as witnesses and sureties to acertaine our consciences of the remission of sinnes insomuch as they are said to remit sinnes and to loose soules Let euery faithfull man therefore remember that it is his duty if inwardly he be vexed and afflicted with the sence of his sins not to neglect that Remedy which is offered vnto him by the Lord to wit that for the easing of his Conscience he make priuate confession of his sinnes vnto his Pastor and that he desire his priuate indeuour for the application of some comfort vnto his soule whose office it is both publikely and priuately to administer Euangelicall Consolation to Gods people Beza highly commendeth this practise and Luther saith
then to dance vpon the Sabbath day Now in the name of Almighty God who rested hauing created Heauen and Earth and of his eternall Sonne Iesus the Redeemer of his Church who shall shortly come on the dreadfull day of doome to iudge all men according to the obedience which they haue shewed to his commandements I require thee who readest these words as thou wilt answere before the face of Christ and all his holy Angels at that day that thou better weigh and consider whether dauncing stage-playing masking carding dicing tabling chesse-playing bowling shooting Beare-baiting carowsing tippling and such other fooleries of Robbin-Hood Morrice-daunces Wakes and May-games be exercises that GOD will blesse and allowe on the Sabbath day And seeing that no action ought to bee done that day but such as whereby we either blesse God or looke to receiue a blessing from God how darest thou doe those things on that blessed day on which thou darest not to pray to God to bestow a blessing on it to thy vse Heare this and tremble at this O prophane youth of a prophane age O heart all frozen and voide of the feeling of the grace of God! that hauing euery day in sixe euery houre in euery day euery minute in euery houre so tasted the sweet mercy of thy God in Christ vvithout which thou haddest perished euery moment Yet canst not finde in thy corrupt and irreligious heart to spend in thy Masters seruice that one day of the weeke which he hath reserued for his owne praise and worship Let men in defence of their prophanenesse obiect what they will and answere what the Diuell puts in their mouthes yet I would wish them to remember that seeing it is an ancient Tradition in the Church that the Lords second comming shall be vpon the Lords day how little ioy they should haue to be ouertaken in those carnall sports to please themselues when their Master should finde them in spirituall exercises seruing him The prophanest wretch would then wish rather to be taken kneeling at prayers in the Church then skipping like a Goate in a daunce If this cannot moue yet I would wish our impure gallants to remember that whilest they thus daunce on the Lords day contrary to the Lords commandement they doe but daunce about the pits brinke and they know not which of them shall first fall therein Whereinto being once fallen without repentance no greatnesse can exempt them from the vengeance of that great GOD whose commandement contrary to their knowledge and conscience they doe thus presumptuously transgresse If then Gods commandement cannot deterre thee nor Gods word aduise thee I say no more but what Saint Iohn said before me he which is filthy let him be filthy still For the second 2 The consecration of the Sabbaths rest consists in performing three sorts of duties First before Secondly at Thirdly after the publike exercises of the Church The duties to be performed before the publike exercises are 1 To giue ouer working betimes on the Eue that thy body may bee the more refreshed and thy minde the better fitted to sanctifie the Sabbath on the next day For want of this preparation thy selfe and thy seruants being tyred with labour and watching the night before are so heauy that when you should be seruing God and hearing what his spirit saith vnto the Church for your soules instruction you cannot holde vp your heads for sleeping to the dishonour of God the offence of the church and the shame of your selues therfore the Lord commands vs not only to keepe holy but also to remember afore-hand the Sabbath day to keepe it holy by preparing our harts remouing all busines that might hinder vs to consecrate it as a glorious day vnto the Lord. Therefore vvhereas the Lord in the other Commandements doth but eyther bid or forbid hee doth both in this commandement and that with a speciall memorandum As if a Master should charge his Seruant to looke well vnto tenne things of great trust but to haue a more speciall care to remember one of those ten for diuers vvaightie reasons should not a faithfull Seruant that loues his Masteâ— shew a more speciall care vnto that thing abouâ— all other businesse Thus Moses taught the people ouer-night to remember the Sabbath and it vvas a holy custome among our fore fathers when at the ringing to Prayer on the Eue before the Husbandman would giue ouer his labour in the field and the Tradesman his worke in the Shoppe and goe to Euening Prayer in the Church to prepare their soules that their minds might more cheerefully attend Gods worship on the Sabbath day 2 To possessâ— that night thy vessell in holinesse and honour that thou maist present thy Soule more purely in the sight of GOD the next morning 3 To rise vp earely in the morning on the Sabbath day Be carefull therefore to rise sooner on this day then on other dayes by how much the seruice of GOD is to be preferred before all earthly businesses For there is no Master to serue so good as God and in the end no worke shall be better rewarded then his seruice 4 When thou art vp consider with thy selfe what an impure sinner thou art and into what an holy place thou goest to appeare before the most holy GOD vvho seeth thy heart and hateth all impuritie and hypocrisie Examine thy selfe therefore before thou goest to Church what grieuous sinnes thou hast committed the weeke past confesse them vnto God and earnestly pray for the pardon and forgiuenesse of them And so reconcile thy selfe with God in Christ Renew thy vowes to vvalke more conscionably and pray for an increase of those graces which thou hast and a supply of those which thou wantest But especially pray that thou maist haue Grace to heare the Word of God read and preached vvith profit and that thou maist receiue the holy Sacrament vvith comfort If it be a Communion day that God by his holy Spirit vvould assist the Preacher to speake something that may â—ill thy sinne and comfort thy soule which thou maist doe in this or the like sort A Morning Prayer for the Sabbath day O Lord most high O God eternall all whose Workes are glorious and whose Thoughts are very deepe there can be no better thing then to praise thy Name and to declare thy louing kindnesse in the morning on thy holy and blessed Sabbath day For it is thy will and commandement that wee should sanctifie this day in thy seruice and prayse and in the thankefull remembrance as of the creation of the World by the power of thy Word so of the redemption of mankind by the death of thy Sonne Thine O Lord I confesse is greatnesse and power and glory and victory and praise for all that is in heauen and earth is thine Thine is thy Kingdome O Lord and thou excellest as head ouer all both riches and honour come of thee
as one of thy children of light to walke in all holy obedience before thy face this day and that I may endeauour to keepe faith and a cleere conscience towards thee and towards all men in all my thoughts words and dealings And so good Lord blesse all my studies and actions which I shall take in hand this day as that they may tend to thy glory the good of others and the comfort of mine owne soule and conscience in that day when I shall make my finall accounts vnto thee for them O my God keepe thy seruant that I doe no euill vnto any man this day and let it be thy blessed will not to suffer the Diuell nor his wicked Angels nor any of his euill members or my malicious enemies to haue any power to doe mee hurt or violence But let the eye of thy holy prouidence watch ouer me for good and not for euill and command thy holy Angels to pitch their tents round about me for my defence and safetie in my going out and comming in as thou hast promised they should doe about them that feare thy name for into thy hands O Father I doe heere commend my soule and body my actions and all that euer I haue to bee guided defended and protected by thee being assured that whatsoeuer thou takest into thy custody cannot perish nor suffer any hurt or harme And if I at any time this day shall through frailtie forget thee yet Lord I beseech thee doe thou in mercy remember me And I pray not vnto thee O Father for my selfe alone but I beseech thee also be merciful vnto thy whole Church and chosen people wheresoeuer they liue vpon the face of the earth Defend them from the rage and tyranny of the Diuel the world and Antichrist Giue thy Gospell a free and a ioyfull passage through the world for the conuersion of those who belong to thine election and kingdome Blesse the Churches and kingdomes wherein wee liue with the continuance of peace iustice and true Religion Defend the Kings Maiesty from all his enemies and grant him a long life in health and all happinesse to raigne ouer vs. Blesse the Queene Prince Charles the Prince Palatine of Rhene and the Gratious Lady Elizabeth his Wife Increase in them all heroycall gifts and spirituall graces which may make them fit for those places for which thou hast ordained them Direct all the Nobilitie Bishops Ministers and Magistrats of this Church common-wealth to gouerne the commons in true Religion iustice obedience and tranquillity Be mercifull vnto all the Brethren which feare thee and call vpon thy name And comfort as many among them as are sicke and comfortlesse in body or in minde especially be fauourable to all such as suffer any trouble or persecution for the testimonie of thy truth and holy Gospell And giue them a gracious deliuerance out of al their troubles which way it shall seeme best to thy wisdome for the glory of thy Name the further enlarging of the truth and the more ample encrease of their owne comfort and consolation Hasten thy comming O blessed Sauiour and end these sinnefull daies and giue me grace that like a wise Virgin I may be prepared with oyle in my Lampe to meete thee the sweet Bride-groome of my Soule at thy comming whether it be by the day of death or of iudgement And then Lord Iesus come when thou wilt euen Lord Iesus come quickelie These and all other graces which thou knowest needefull and necessary for me this day and euermore I humbly beg and craue at thy hands O father giuing thee thy glory in that forme of Praier which Christ himselfe hath taught me to say vnto thee Our Father which art in heauen Hallowed be thy name c. Meditations IF when thou art about to pray Satan shall suggest that thy praiers are too long and that therefore it were better either to omit praiers or else to cut them shorter meditate that praier is thy spirituall sacrifice wherewith God is wel pleased And therefore it is so displeasing to the Diuel and so irkesome to thy flesh Bend therefore thy Affections will they nill they to so holy an exercise assuring thy selfe that it doth by so much the more please God by how much the more it is vnpleasing to thy flesh 2 Forget not how the holy Ghost puts it downe as a speciall note of reprobates They call not vpon the Lord They call not vpon God And when Eliphaz supposed that Iob had cast off the feare of God and that God had cast Iob out of his fauour hee chargeth him that hee restrained prayer before God making that a sure note of the one and a sufficient cause of the other On the other side that GOD hath promised that whosoeuer shall call on his Name shall be saued It is certaine that hee who maketh no conscience of the dutie of Prayer hath no grace of the holy Spirit in him For the spirit of Grace and of Prayer are one and therefore Grace and Prayer goe together But he that can from a penitent heart morning and euening pray vnto GOD it is sure that he hath his measure of grace in this world and he shall haue his portion of glory in the life which is to come 3 Remember that as loathing of meate and painefulnesse of speaking are two Symptomes of a sicke body so irkesomnesse of praying when thou talkest with GOD and carelesnesse in hearing when GOD by his Word speakes vnto thee are two sure signes of a sicke soule 4 Call to minde the zealous deuotion of the Christians in the Primitiue Church who spent many vvhole nights and vigils in watching and praying for the forgiuenesse of their sinnes and that they might be found readie at the comming of Christ. And how that Dauid vvas not content to pray at morning at euening and at noone but hee would also rise vp at mid-night to pray vnto GOD. And if CHRIST did chide his Disciples because they would not watch vvith him one houre in praying vvhat chiding dost thou deserue who thinkest it too long to continue in Prayer but one quarter of an houre If thou hast spent diuers houres in seeing a vaine Maske or a Play yea whole dayes and nights in carding and dicing to please thy flesh be ashamed to thinke a Prayer of a quarter of an houre long to be too long an exercise for the seruice of GOD. 5 Consider that if the Papists in their blinde superstition doe in an vnknowne and therefore vnedifying Tongue fit onely for the children of mysticall Babylon mutter ouer vpon their Beades euery morning and euening so many scores of Aue-Maries Pater-nosters and Idolatrous Prayers how shall they in their superstitious deuotion rise vp in Iudgement against thee professing thy selfe to be a true Worshipper of Christ If
those are reckoned tenne in number If this were now but an abrogated ceremony then there were but nine commandements The Ceremoniall that were to be abrogated by Christ were written all by Moses But this of the Sabbath with the other nine written by GOD himselfe were put into the Arke where no Ceremoniall Law was put to shew that they should bee the perpetuall rules of the Church yet such as none could perfectly fulfill and keepe but onely Christ. 4 Because Christ professeth that hee came not to destroy the morall law and that the least of them should not bee abrogated in his kingdome of the new Testament Insomuch that Whosoeuer breaketh one of the least of these tenne commandements and teacheth men so hee should be called the least in the kingdome of heauen that is hee should haue no place in his Church Now the Morall Law commandeth one day of seuen to bee perpetually kept a holy Sabbath And Christ himselfe expresly mentioneth the the keeping of a Sabbath among his Christians at the destruction of Ierusalem about 42. yeeres after his Resurrection By which time all the Mosaical ceremonies except eating of bloud and things strangled were by a publike decree of all the Apostles quite abolished and abrogated in Christian Churches And therefore Christ adomonished his Disciples to pray that their flight bee not in the Winter nor on the Sabbath day Not in the winter for that by reason of the foulnesse of the waies and weather their flight should be more painefull and troublesome vnto them not vpon the Sabath because it would bee more grieuous to their hearts to spend that day in toyling to saue their liues which the Lord had commanded to be spent in holy exercises to comfort their soules Now if the sanctifying of the Sabaoth on this day had bene but ceremoniall it had beene no griefe to haue fled on this day no more then on any other day of the weeke But in that Christ doth tender so much this feare and griefe of being driuen to flye on the Sabath day and therefore wisheth his to pray vnto God to preuent such an occasion hee plainely demonstrates that the obseruation of the Sabbath is no abrogated ceremony but a Morall commandement confirmed and established by Christ among Christians If you would know the day whereupon Christ appointed Christians to keepe the Sabbath Saint Iohn will tell you that it was on the Lords day Apoc. 1.10 If you will know on what day of the weeke that was Saint Paul will tell you that it was on euery first day of the weeke 1 Cor. 16.1 As Christ admonished so Christians pray and according to their praiers GOD a little before the warres beganne warneth by an Oracle all the Christians in Ierusalem to departe thence and to goe to Pella a little Towne beyond Iorden and so to escape the wrath of GOD that should fall vpon that City and Nation If then a Christian should not without griefe of heart flye for the safety of his life on the Lords day with what ioy or comfort can a true Christian neglect the holy exercises of Gods worship in the Church to spend the greatest part of the Lords day in prophane and carnall sports or seruile labour And seeing the destruction of Ierusalem was both a type and an assurance of the destruction of the world who seeeth not but that the holy Sabbath must continue till the very end of the world 5 Because that all the ceremoniall Law was inioyned to the Iewes onely and not to the Gentiles but this commandement of the holy Sabbath as Matrimony was instituted of God in the state of innocency when there was but one state of all men and therfore inioyned to the Gentiles as well as to the Iewes So that all Magistrates and Housholders were commanded to constraine all strangers as well as their own Subiects and Family to obserue the holy Sabath as appeares by the fourth commandement and practise of Nehemiah All the Ceremonies were a partition wall to separate Iewes and Gentiles But seeing the Gentiles are bound to keepe this commandement as well as the Iewes it is euident that it is no Iewish ceremony And seeing the same authority is for the Sabbath that is for marriage a man may as well say that marriage is but a ceremonial law as the Sabath And remember that where mariage is termed but once the couenant of GOD because instituted by GOD in the beginning So the Sabbath is euery where called the Sabbath of the Lord thy God because ordained by God in the same beginning both of time state and perpetuity therefore not ceremoniall The corruption of our nature found in the manifest opposition of wicked men and in the secret vnwillingnesse of good men to sanctifie sincerely the Sabbath sufficiently demonstrateth that the commandement of the Sabbath is spirituall and morall 7 Because that as God by a perpetuall decree made the the Sunne the Moone and other lights in the Firmament of Heauen not onely to diuide the day from the night but also to bee for signes and for seasons and for daies and for yeeres so hee ordained in the Church on Earth the holy Sabbath to be not onely the appointed season for his solemne worship but also the perpetual rule and measure of time So that as seauen daies make a weeke foure weekes a moneth twelue moneths a yeere so seuen yeeres make a Sabbath of yeeres seuen Sabbaths of yeeres a Iubilie or 80. Iubilies or 4000 yeeres or after Ezechiel 4000 cubits the whole time of the old Testament til Christ by his Baptisme and preaching began the state of the new Testament Neither can I here passe ouer without admiration how the Sacrament of circumcision continued in the Church 39. Iubilies from Abraham to whom it was first giuen vnto the Baptisme of Christ in Iordan which was iust so many Iubilies after Bucholcerus compt as the world had continued before from Adam to the birth of Abraham Moses began his Ministry in the 80. yeere of his age Christ enters vpon his Office in the 80. Iubile of the worlds age Ioseph was 30. yeere olde when he began to rule ouer Egypt Gen. 41.46 and the Leuites began to serue in the Tabernacle at 30. yeeres old so Christ likewise to answere these figures beganne his Ministrie in the 30. Iubile of Moses and when he began to be 30. yeeres of age Luk. 3.23 in the middest of Daniels last weeke and so continuing his ministry on earth 3. yeeres and a halfe finished our redemption and Daniels period by his innocent death vpon the Crosse. The most of all the great alterations and strange accidents which fell out in the Church came to passe either in a Sabaticall yeere or in a yeere of Iubilie For example The 70. weekes of Daniel beginning the first yeere of Cyrus and 3430. yeere of the World containe so
not fasted that day And remember that he that soweth plenteously shall reape plenteously and that this is a speciall sowing day Let thy Fasting so afflict thee that it may refresh a poore Christian and reioyce that thou hast dined and supped in another or rather that thou hast feasted hungry Christ in his poore members In giuing Almes obserue two things first the Rules secondly the Rewards 1 Rules in giuing of Almes and doing good workes 1 They must be done in obedience of Gods Commandements Not because wee thinke it to be good but because God requireth vs to do such and such a good deed for such obedience of the worker God preferreth before all Sacrifices and the greatest workes 2 They must proceede from Faith else they cannot please God nay without faith the most specious workes are but shining sinnes and Pharisies Almes 3 Thou must not thinke by thy good vvorkes and Almes to merit Heauen for in vaine had the Sonne of GOD shed his bloud if Heauen could haue beene purchased eyther for Money or Meate Thou must therefore seeke Heauens possession by the purchase of Christs bloud not by the merits of thine owne workes For eternall life is the gift of GOD through Iesus Christ. Yet euery true Christian that beleeues to be saued and hopes to come to heauen must doe good workes as the Apostle saith for necessary vses which are foure First that God may be glorified Secondly that thou maist shew thy selfe thankefull for thy Redemption Thirdly that thou maist make sure thine Election vnto thy selfe Fourthly that thou maist winne others by thy holy deuotion to thinke the better of thy Christian profession And for these vses wee are said to be Gods Workemanship created in Christ Iesus vnto good work and that God hath ordained vs to walke in 4 Thou must not giue thine almes to impudent Vagabonds vvho liue in wilfull idlenesse and filthinesse but to the religious and honest poore who are eyther sicke or olde that they cannot worke or such who vvorke but their vvorke cannot competently maintaine them seeke out these in the backe Lanes and relieue them But if thou meetest one that asketh an Almes for Iesus sake and knowest him not to be vnworthy deny him not for it is better to giue vnto tenne Counterfeits then to suffer Christ to goe in one poore Saint vnrelieued Looke not on the Person but giue thine Almes as vnto Christ in the partie 2 Of the Rewards of Almes-deedes and good workes 1 Almes are a speciall meanes to moue God in mercie to turne away his temporall Iudgements from vs vvhen wee by a true Faith that sheweth it selfe by such fruits doe returne vnto him 2 Mercifull Almes-givers shall be the Children of the Highest and be like GOD their Father who is the Father of Mercies They shall be his Stewards to dispose his goods his Hands to distribute his Almes and if it be so great an honour to be the Kings Almner how much greater is it to be the God of heauens Almes-giuer 3 When all this World shall forsake vs then onely good Workes and good Angels shall accompany vs the one to receiue their reward the other to deliuerâ— their charge 4 Liberalitie in Almes deâ—des is our surest foundation in this life that wee shall obtaine in eternall life a liberal reward through the Mercy and Merits of Christ. Lastly by Almes deedes wee feede and relieue Christ in his Members and Christ at the last day will acknowledge our loue and reward vs in his Mercy and then it shall appeare that what vvee gaue to the poore vvas not lost but lent vnto the Lord. What greater motiues can a Christian wish to excite him to be a liberall Almes-giuer Thus farre of the Manner of Fasting Now follow the Ends. 3 Of the Ends of Fasting The true ends of Fasting are not to merit Gods fauour or eternall life for that vve haue onely of the gift of God through Christ. Nor to place Religion in bodily abstinence for fasting in it selfe is not the worship of GOD but an helpe to further vs the better to worship GOD. But the true ends of fasting are three First to subdue our flesh to the Spirit but not so to weaken our bodies as that wee are made vnfit to doe the necessarie duties of our calling A good man saith Salomon is mercifull to his beast Prou. 12.10 much more to his owne body Secondly that we may more deuoutly contemplate Gods holy Will and feruently poure forth our soules vnto him by prayer for as there are some kinde of Diuels so there are also some kinde of sinnes which cannot be subdued but by Fasting ioyned vnto prayer Mat. 17.22 Thirdly that by our serious humiliation and iudging of our selues we may escape the Iudgement of the Lord not for the merit of our fasting which is none but for the Mercy of God who hath promised to remoue his iudgements from vs vvhen wee by Fasting doe vnfainedly humble our selues vnto him And indeede no Childe of God euer conscionably vsed this holy exercise but in the end hee obtained his request at the hand of GOD both in receiuing graces which hee wanted as appeares in the examples of Annah Iehosaphat Nehemiah Daniel Esdra Hester as also in turning away Iudgements threatned or fallen vpon him as may be seene in the examples of the Israelites the Niniuites Rehoboam Achaâ— Ezechia Manasses Hee who gaue his deare Sonne from heauen to the death to ransome vs when wee were his Enemies thinks nothing too deere on Earth to bestow vpon vs vvhen vve humble our selues being made his reconciled Friends and Children Thus farre of the priuate Fast. 2 Of the publique Fast. A Publike Fast is when by the authoritie of the Magistrate eyther the whole Church within his dominion or some speciall congregation whom it concerneth doe assemble themselues together to performe the fore-mentioned duties of Humiliation eyther for the remouing of some publique calamitie threatned or already inflicted vpon them as the sword inuasion famine pestilence or other fearefull sicknesse or else for the obtaining of some publique blessing for the good of the Church as to craue the assistance of his holy Spirit in the election and ordination of fit and able Pastors c. or for the tryall of truth and execution of Iustice in matters of difficultie and great importance c. When any euill is to be remoued the Pastors are to lay open vnto the people by the euidence of Gods Word the sinnes which were the speciall causes of that calamitie call vpon them to repent and publish vnto them the mercies of God in Christ vpon their Repentance The people must heare the voice of Gods Messengers with hartie sorrow for their sinnes earnestly begge Pardon in Christ and promise vnfained amendâ—ment