Such were their putting on of sackcloth renting their garments sitting in the ashes putting earth or ashes on their head not washing or annointing but deforming their faces looking sorrowfully hanging downe their heads going softly and such like outward signes and tokens of humiliation which were obserued both of the godly and of the hypocrites among them but with this difference that the hypocrites rested in these outward shewes without any true humiliation of their soules whereas in the godly these signes proceeded from the sorrow of the heart as vnfained testimonies thereof 8. But although that circumstance of the time was proper to that people and those ceremonies peculier to those times yet the substance of the fast which is the humbling of our soules by abstinence is a morall dutie belonging commonly to all nations in all ages for as the morall or chast fast is enjoyned in the seuenth commaundement as a meanes of chastitie to those that need that helpe so the religious fast is enjoyned in the second commandement and in the fourth In the second as it is a meanes to further vs in the worship of God and in the dutie of prayer vpon extraordinary occasion In the fourth as the time of the fast is a Sabbath of humiliation wherein we are to professe our humiliation and testifie our repentance before God for when the Lord commandeth vs to sanctifie the Sabbath he meaneth all Sabbaths not onely the ordinarie and weekly Sabbath but also the extraordinarie whether they be Sabbaths of joy and festiuitie wherein by feasting and thanksgiuing we signifie our joy and thankfulnesse for some great blessing receiued such as was that feast Nehem. 8 and the feast of Purim Esth. 9 or whether they be Sabbaths of humiliation wherein by fasting and prayer we signifie the sorrow desire of our soules in respect either of some blessing wanting or of some euill either feared or felt present or imminent such as was the fast proclaimed by Iosaphat 2. Chron. 20 or by Ezra cha 6. c. For such a fast by the commandement of God is to be sanctified and obserued holy as a Sabbath euen in such maner as the ordinarie Sabbath of humiliation was to be sanctified Neither is it to be omitted that Esay 58 the day of the fast seemeth to be called an acceptable day to the Lord yea his Sabbath and his holyday which euen as the ordinarie Sabbath is to be consecrated as glorious to the Lord. 9. But if to these places of the old Testament we shall add some testimonies out of the new we shall make it more than euident that the dutie of fasting belongeth vnto vs. Where first consider the doctrine of our Sauiour Christ concerning a fast Math. 6 for when he prescribeth the maner how we are to fast he presupposeth the dutie that we are to fast Neither doth hee alone require this dutie at our hands but also maketh a gracious promise of happie reward to those that shall fast aright And in the same Gospell Chapter 9 as also Luke 5 and Mar. 2 when as the Disciples of Iohn and the Phariseys tooke exception against our Sauiour Christ because they fasted but his disciples did eat and drinke he maketh answer That although during his abode with them which was a time of joy and not of mourning his disciples which were the children of the mariage chamber were not to fast and mourne whiles himselfe who was the bridegroome was among them yet the time should come when the bridegroome being taken from them as they should haue occasion of mourning so also they should fast in those dayes Againe Math. 17 our Sauiour Christ seemeth to ascribe great efficacy to the prayer of the faithful holpen by fasting affirming that that kind of vncleane spirit which by no other meanes can be cast out goeth forth by prayer and fasting In the second of Luke the holy Ghost giueth this testimonie of Anna the Prophetesse That she being in the Temple night and day worshipped God with fastings and prayers Not that fasting in it selfe is a worship of God as prayer is but onely is a meanes and helpe to further vs in the worship of God to make our prayers more feruent effectuall to which purpose Anna ioyned fasting with her prayers And hereunto let vs add the practise of the primitiue Church in the time of the Apostles In the 13. Chapter of the Acts the Prophets and teachers which were in the Church of Antioch before they sent forth Barnabas and Paul to the worke of the ministerie whereunto the holy Ghost had called them they fasted and prayed and layed their hands on them And in the fourteenth Chapter it is sayd that Paul and Barnabas when they had ordained to the faithfull elders by electioniâ—n euery Church hauing prayed with fasting they commended them to the Lord in whom they beleeued And to conclude the Apostle Paul testifieth of himselfe 2. Cor. 11 That as he was oft in hunger and thirst by a forced obedience so he was often also in fastings wherby this voluntarie abstinence is meant Hereby therefore it appeareth that the Christian exercise of fasting is not a will-worship nor an action which is meerely arbitrary or left to our free choise whether we will vse it or not but a dutie enjoyned and imposed vpon vs by the Lord. Wherefore in the definition I doubted not to call the religious fast An exercise of religion 10. But here it will be objected That if fasting be an exercise of religion a morall dutie not onely commanded in the morall law of God which bindeth all men but also commended vnto vs in the Gospell both by the doctrine of the holy Ghost and also by the practise of the faithfull in the primitiue Church then it may seeme that so oft as we do not fast we sinne c. I answer that affirmatiue commandements though they bind vs alwayes yet do they not bind vs to performe them alwayes and at all times but as just occasion is offered together with a concurrencie of all needfull circumstances as for example we are alwayes bound to pray namely as we haue just occasion to begge any thing at the hands of God and may do it in some measure as it ought to be done but we are not bound to pray alwayes and to do nothing else And although we are alwayes in this life bound to fast yet are we not bound to fast either alwayes or so oft as we are bound to pray for we are to pray ordinarily euerie day and also extraordinarily as occasion is offered but we are not to fast ordinarily and euerie day but vpon speciall and extraordinary occasion And that we are not bound to joyne fasting with the ordinarie exercise of prayer it is manifest by the doctrine of the Apostle 1. Cor 7 where he would haue the husband and the wife who are ordinarily to pray
cannot eat being either in sicknesse or in feare of present danger or in some other agonie or because they haue not what to eat which is not fasting but famine or as the Scriptures call it cleanenesse of teeth For this forced forbearing or wanting of food is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fasting properly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a priuation of food and is not a dutie voluntarily vndertaken but an affliction imposed or a consequent of affliction For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fasting is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to fast or to obserue a fast And althogh all they which take no food may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ieiuni that is fasting yet they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ieiunantes such as doe fast for they onely may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ieiunare to fast or to obserue a fast who voluntarily abstaine 2. We see then what fasting in generall is The sorts of fasting are to be distinguished according to the varietie of the end for which it is vndertaken And it is either naturall or ciuile or spirituall according to the threefold life of a Christian in this world vnto the helpe and furtherance whereof all voluntarie abstinence is referred The naturall fast is that which is vndertaken for the health of our life naturall and is sometimes enjoyned by the Phisition The ciuile is that which is referred to the wealth of the life ciuile and is sometimes enjoyned by the magistrat The spirituall fast is that which is vndertaken for the furtherance of the life spirituall in the duties either of chastitie towards our selues and our neighbour or of religion and repentance towards God and is ordained of the Lord to be vsed to these ends as necessitie shall require For although fasting in it selfe be but a thing indifferent and is not simply either commaunded or forbidden yet as it may bee a meanes either for the preseruation of chastitie or for the furtherance of our repentance and religion towards God so farre foorth it is required and commaunded For as where the Lorâ— forbiddeth any vice or sinne there he doth also forbid â—he meanes allurements and prouocations thereunto so where he commaundeth any dutie or vertue there also hee commaundeth the helpes and meanes which tend thereto And this is that which an auncient and learned writer sayth That fasting is not a vertue in it selfe but a degree to vertue The spirituall fast therefore is to bee considered of vs either as a meanes of chastitie which we may for distinction sake call the morall or the chast fast or as a helpe to further vs in the duties of repentance and religion which we may call the religious or the deuout fast 3. The morall or chast fast is that whereby men or women finding the sober and abstemious diet not sufficient to represse the concupiscence of the flesh doe endeuour to subdue and chastise their bodies that is to say to make them chast This fast therefore is not commanded them who either haue the gift of continencie in single life or may lawfully vse the remedie ordained against lust in mariage for to such the sober diet moderating the quantitie of their food and the abstemious diet forbearing such things as prouoke lust is a sufficient preseruatiue of chastitie and therefore as a medicinall purgation to those that are in health so this fast to such persons is not onely superfluous but sometimes also hurtfull and pernicious As for those who find their bodies more prone to lust and vncleanenesse and may not lawfully vse the remedie against it which to single men is not permitted at all whiles they be single nor to married persons at certaine times they are to be admonished to vse all good meanes of chastitie that they may possesse their vessels that is their bodies in holinesse and in honour as it becommeth the temples of the holy ghost and not in the passion of lust like to the Gentils which knew not God And to this purpose they are to be exhorted first to obserue perpetually the vertue of sobrietie not onely in respect of gouerning their inward affections and fancies out also in restraining the pleasures of their outward sences especially of the sight and tast Of sight by restraining their eyes from beholding the objects of lust such as are louely or lasciuious persons wanton pictures loue-bookes obscene enterludes and such like For by the sence of sight concupiscence is ordinarily conueyed to the heart for as the old saying is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of looking comes louing And therefore as wee must pray with Dauid that the Lord would turne away our eyes that they behold not vanitie so must we with Iob make a couenant with our eyes that as the sonne of Syrach aduiseth we should turne them away from a beautifull woman and not to eye the beautie of others for by the beautie of women many haue beene seduced and thereby loue is kindled as it were a fire Of tast by temperancie in diet that neither in respect of the quantitie they exceed by gluttonie or drunkennesse nor in respect of the qualitie they affect such meats or drinkes as are fit to prouoke lust And if they find not this sobrietie and abstinence to be sufficient for this purpose then are they so oft as their health will beare and their necessitie require by fasting to chastise and subdue their bodies And because continencie is not a thing in our owne power but the free gift of God we are therefore with our fasting to joyne earnest prayer for the same And to our fasting and prayer we must joyne vigilancie and watchfulnesse that as the Apostle exhorteth wee may bee sober and watch vnto prayer and thereunto must wee adde painefulnesse in our calling or in some honest labour 4. For the greatest enemie to chastitie and chiefest prouoker of lust is excesse in meat and drinke Ciborum saturitas est seminarium libidinis fulnesse of meat is the seminarie of lust for the ouerplus of our nourishment is the matter of generation which aboundeth where nourishment exceedeth and that abounding prouoketh to lust c. And therefore the chiefe preseruatiue against lust is by temperancie in diet not to subminister matter vnto it And if temperancie suffice not to vse also fasting that by withdrawing the oyle as it were from the flame of concupiscence it may bee quenched To which purpose let the order and coherence of the Apostles words 2. Cor. 6. be obserued in fasting sayth hee in chastitie But here two things are to be obserued The first that as Ierome sayth our fasts bee moderat least being too much they weaken the stomacke and requiring greater refection breed cruditie which is the mother of lust for as hee sayth in another place nothing doth so inflame the bodie and prouoke vnto lust
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
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
the Lord hath commaunded vs in this place Now if it bee our dutie in affliction to flie vnto the Lord by prayer it may not be denied but that we are to pray in a sence of our want and consequently that wee are to be humbled vnder the mightie hand of God and that we are to mourne vnder the crosse because by our sinnes wee haue offended God our gracious and louing father and prouoked him to lay his rod of correction vpon vs. It becommeth not Christians when they are afflicted to be like Stoicks or stockes without sence and feeling for it is a signe of an hard heart not to mourn when God afflicteth Ier. 5. Lord thou hast stricken them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction Neither is there patience where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of feeling is neither is it possible that any man should profit by affliction who taketh it not to heart neither hath any sence thereof Iob though the most notable patterne of patience yet was he notably humbled vnder the hand of God For when the tidings were brought him of those manifold calamities which had befallen him it is said that he arose and rent his garment and shaued or polled his head and fell downe vpon the ground and worshipped And Dauid who was both a valiant man and a man according to Gods owne heart professeth of himselfe Psal. 6. That he fainted in his mourning that he caused his bed to swim euery night and that he watered his couch with teares And Psal. 38. that he went mourning all the way that he roared for the very griefe of his heart c. Wherefore the hardnesse of their hearts is greatly to be lamented who are touched with no sence of this common judgement neither take to heart this fearefull plague for of such may the Lord most justly take vp that complaint Ier. 2. I haue smitten your children in vaine they receiued no correction And yet more fearefull is their estate of whom that complaint of the Prophet Esay is verified chap. 22. In that day the day of publicke trouble and common calamitie did the Lord God of hosts call vnto weeping and mourning and to baldnesse and girding with sackeloth and behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow we shall die But what followeth And it was declared in the eares of the Lord of hosts Surely this iniquitie shall not be purged from you till you die sayth the Lord God of hosts But to conclude this point let vs follow the aduice of the Lord by his Prophet Ioel Therefore also now the Lord sayth Turne you vnto me with all your heart and with fasting and with weeping and with mourning rent your hearts and not your garments and turne to the Lord your God c. And thus it appeareth that if we are to call vpon God in the day of trouble then are wee to humble our selues before God in the sence of our miserie Againe if we are to pray in affliction we must pray with feruencie and with faith for the sence of our want must not dismay vs or discourage vs from calling vpon God but must serue as a spurre to pricke vs forward and to stirre vs vp to pray with feruencie of spirit and with sighes that cannot be expressed And that wee may pray with the more earnestnesse it is very expedient that with our prayer we should joyne fasting onely let vs take heed that our fasting bee not externall onely but that it be an extraordinarie exercise of prayer and repentance least wee seeme to fast no better than the beasts of Niniuie And as wee are to pray with feruencie so also with faith being assured that the Lord doth not onely accept of vs and our prayers in the name mediation of Christ but also that our request shall be graunted to vs so farre forth as is expedient for Gods glorie and our good For as Iames sayth If any man want wisdome namely how to demeane himselfe in affliction let him aske of God who giueth to all men liberally and reprocheth no man and it shall be giuen him But let him aske in faith and wauer not c. For it is the prayer of faith that saueth the sicke and helpeth in affliction And this faith as it must relie vpon the intercession and mediation of Christ our Sauiour who presenteth our prayers vnto God and perfumeth them with the odours of his owne sacrifice that they may be acceptable vnto him so also vpon the gracious promises of God made vnto vs in Christ and namely and especially vpon this promise Call vpon me in the day of trouble and I will deliuer thee Which promises of God if we cannot find in our hearts to beleeue to what purpose should we pray Wee are therefore to pray in faith and thereby to comfort our selues in the Lord our God and to rest quietly in his good will and pleasure assuring our selues That God will cause all things to worke together for the good of those that doe loue him Lastly we must pray with perseuerance and without fainting as our Sauiour teacheth vs by the parable of the widdow and the judge Luke 18. And therefore wee must not thinke that euery delay is a finall repulse but by the delay of the benefit which we aske our desire of obtaining it should be encreased And hereunto belong the exhortations of the Apostle Rom. 12. Col. 4. to perseuere in prayer and to watch in the same with thankes-giuing And to apply this exhortation to the present occasion If God in this common visitation doth not seeme to heare vs at the first and according to our desire remooue his plague from vs wee must neither faint in prayer as though he did altogether reject vs neither must we circumscribe or limit him as that if he deliuer vs not by such a time wee will call vpon him no more but wee are with faith and perseuerance to craue and with hope and patience to expect his grace and mercie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to helpe in due and conuenient time As therefore it is our dutie to call vpon God in the time of trouble so must we be carefull if wee would bee heard to pray according to God or as Iohn more plainly speaketh according to the will of God and namely and especially that wee pray with sence and feeling of our want with feruencie of desire to haue our wants supplied and our requests graunted with assurance of faith grounded on the mediation of Christ and on the promises of God and lastly with perseuerance and patience without fainting or circumscribing of God to wait vpon him for his mercie to be exhibited vnto vs in due time And forasmuch as we know not what to pray as we ought
and judging those who are in affliction as though they were wicked men or hypocrits Which was a foule ouersight in the three friends of Iob who condēned him to be an hypocrit because God had so grieuously afflicted him And herein those curious persons did offend which we mentioned Luk. 13. for they supposed that those Galileans whose bloud Pilat mingled with their sacrifices were grieuous sinners in comparison of themselues In like sort the Barbarians when they saw the viper light on the Apostles hand They said among themselues surely this man is a murtherer whom though he had escaped the se◠yet vengeance hath not suffered to liue The vse then which we are to make of Gods judgements vpon others is in steed of censuring them to judge our selues and by the example of Gods correction vpon them if we will not be like to Balthasar our selues to learne repentance For if we in this time of the plague shall take occasion by the judgement of God vpon others to thinke better of our selues and worse of them we may feare least that sentence of our Sauiour may worthily bee applied to vs Doe you thinke that they which are visited are greater sinners than those commonly are which escape the plague I tell you nay but except you amend your liues you shall all likewise perish Neither let the Papists or Atheists thinke the worse of that religion which is professed among vs because the hand of God is vpon vs for as Peter sayth Iudgement beginneth at the house of God And those sinnes which the Lord seemeth to winke at or to passe ouer in others he will not suffer to goe vncorrected in his children Which course the Lord taketh with his children both in respect of his glorie and their good for if the Lord should spare them hauing committed some open sinne the enemies of God would be readie to object that God were a fauourer of such offences and that such sinnes were the fruits of that religion which his seruants professe But in respect of their good also the Lord correcteth his owne children sometimes when he seemeth to spare the wicked least with the wicked they should goe on in their sinnes to their destruction As the Apostle sayth When we are iudged we are chastified of the Lord that wee should not bee condemned with the world Thirdly from this doctrine let Atheists and Papists and all other wicked persons receiue this terror for if the Lord doth correct his owne deare children with whom he is reconciled in Christ how shall his enemies thinke to escape who haue no part in Christ For as Peter sayth The time is that iudgement hath begun at the house of God But if it begin with vs what shall be the end of those who obey not the Gospell of God And if the righteous scarcely be preserued where shall the vngodly and the sinner appeare Behold sayth Salomon the righteous shall be recompenced that is corrected in the earth how much more the wicked and the sinner 2. Wee haue heard that it is the lot of the righteous to be afflicted in this world let vs now see what is their dutie when they are afflicted for that is the second thing which is here to be considered namely to pray that God would deliuer them or else arme them with patience Call vpon me sayth he in the day of trouble In like sort Iames Is any among you afflicted let him pray But here some bodie will object who seemeth to himselfe wiser than his fellowes that our times are set and appointed of God in his immutable decree which we may not hope to alter or change by our prayers I answere that Daniel although he knew by the prophecie of Ieremie that seuentie yeares were appointed to the captiuitie of the Iewes in Babylon yet notwithstanding he thought it his dutie in the end of those yeares to call vpon God for the deliuerance of his people for hee well knew which we must also acknowledge that as the Lord appointeth the end so also he appointeth the meanes among which the principall is prayer On the other side Ezechias although hee heard by the Prophet the sentence of the Lord That he should die and not liue notwithstanding by prayer obtained the prolonging of his life For as God had decreed to adde to his life fifteene yeares so he decreed prayer to be the meanes whereby that addition should be obtained And so the Niniuits though the Prophet Ionas had told them and they beleeued him that their citie within fortie dayes should be destroyed yet by humbling themselues before God by fasting and prayer and repenting from their euill wayes they escaped that common destruction And hereunto may bee added the examples of the faithfull in all ages who hauing called vpon God in their trouble haue beene deliuered out of their distresse Adde also the testimonie of Iames that the prayer of a righteous man auaileth much with God and also the commandements of God and his gracious promises both in this place and elsewhere in the Scripture And let vs know that it is damnable curiositie vnder a pretence of submitting our selues vnto the secret will of God to rebell against his will reuealed For as Moses sayth The secret things belong to the Lord our God but the reuealed things vnto vs and to our children for euer that we may doe all the words of this law But by this reason a man might as well refuse his food because the day of his death is appointed and cannot be altered by him which euery man knoweth to bee both wicked and foolish Let vs therefore know that whatsoeuer the secret will of God is concerning vs that his reuealed will is that in this time of affliction we should according to the example of Dauid pray vnto him and let vs assure our selues of this That if God in his secret counsell hath decreed to deliuer vs for our good he hath also decreed that our deliuerance shall bee begged and obtained by prayer Yea but sayth another afflictions must be borne patiently and meekely and therfore wee may not pray against them I answere that these things may well stand together for we must patiently beare afflictions and yet pray against them Indeed we may not pray against them absolutely but in our prayers we are willingly to submit our selues to the good will and pleasure of God and resigne our selues into his hands following therein the example of our Sauiour Christ O my father sayth he if it be possible let this cup passe from me neuerthelesse not as I will but as thou wilt And of Dauid who in his greatest distresse said Behold here am I let the Lord doe to me as seemeth good in his eyes Wherefore whiles it pleaseth God to continue the affliction we are patiently to beare it and yet without fainting to call vpon God for deliuerance for so