excuse the Lord yea acknowledge him to be iust when hee shall come in flaming fire rendring vengeance vnto all those that know not God and that obey 2 Thess 1. 8 not the Gospell of our Lord Iesus Christ when he shall come to bee glorified in his Saints and to be admired in all those that beleeue Vse 6 Sixtly and lastly it serues for comfort and consolation to all those that stricktly walke in the obedience of the will of God Notwithstanding they are euilly intreated of the world for the same they doe that which God requireth of them Thus much for the exhortation and direction apart laid downe by the Lord. Now wee will ioyne them both together as they are required of vs. Remember those that are in bonds as bound with them Whence wee learne Doct. 6 That it is not enough to doe holy duties but wee must bee very strict in the manner how we doe them This is cleere from the text as also from the points formerly raised Wherein wee haue seene the LORDS diligence to direct vs euen in the manner of his worship which shewes that it is our dutie not only to doe holy duties but also that we must bee very strict for the manner how we doe them As also the whole Scripture is plentifull for proofe of this point and therefore it is that our Sauiour saith Take heed how ye heare So in another Luk. 8. 18. Math. 6. 1. 5. 16. place Take heed how yee pray take heed how yee giue almes and take heed how yee fast all which makes the point plaine that it is not enough to doe holy duties but that we must be very strict in the manner how wee doe them And in the Lords prayer our Sauiour teacheth vs to pray Thy will be done on earth as it is done in heauen Harke he doth not teach vs simply to pray that the will of God may be done but that it may bee so done on earth euen as it is done in heauen and the holy Ghost teacheth seruants to serue their Masters as seruing the Lord. Harke he doth not teach them simply to serue them but to serue them euen as seruing the Lord and not men Which maketh the point very cleere Reason The reason hereof is because the Lord Isay 11. 12. doth more respect the manner then the matter of his worship how wee doe it then the thing it selfe Vse 1 The vse of this serues first for instruction vnto euery one not to rest onely in the doing of the worke of holinesse but to be very strict in the manner how wee doe it for it is not enough to preach the Word to heare the Word nor to frequent the house of God and with the Iewes in Ieremy to cry out The temple of Ier. 7 4. 8 9. 11. 12. the Lord the temple of the Lord and yet will steale murther commit adultery sweare falsely and burne incense vnto Baal these are but lying words Yea this is to make the house of the Lord a denne of theeues yea this is the next way to bring downe fearefull iudgements that the Lord should doe to you as he did to Shilo But with Dauid we must wash our hands in innocency c. and so compasse the altar for Psal 26. 6. as the will of God must bee our ground for euery action so the holinesse of God must be our rule Wee may not for the matter of our worship doe as the people of God and for the manner like the Gentiles Nay we may not serue our God for the manner as they doe their Idols Deut. 12. 4. And this stretcheth it selfe vnto euery holy dutie Wee may not pray as the hypocrites doe nor giue almes as Math. 6. as the hypocrites doe nor giue almes as the hypocrites doe fast as the hypocrites doe which is to rest onely in the outward worke or to doe it onely to bee seene of men but as our Sauiour said to his Disciples that they must not fast as the Scribes and Pharisees did so may I say to you 1. Thou must not fast as the Papists do that is to rest in the doing of the worke as though we had done God great seruice in abstaining from a bit of meat for God respects the manner how we doe it more Isay 58. 6. then the worke it selfe 2. You must not fast as the Papists doe onely to be seene of men but to approue Math. 6 18 our hearts only in the sight of God 3. You must not fast as the Papists doe to put holinesse in the thing but to Isay 58. 2. labour to doe it in a holy manner to haue it acceptable 4. You must not fast as the Papists do thinking to merit by it forbodily exercise 1. Tim. 4. 8. profiteth litle but godlines is great gain 5. You must not fast as the Papists do thinking to satisfie for sinne for that is Col. 1. 14. done onely by the blood of Christ 6. You must not fast as the papists doe thinking to make God beholding vnto thee for when we haue done all that wee can we are but vnprofitable seruants 7. You must not fast as the papists do in appointing set time in the yeare or set daies in the week for that is Montanisme for our Sauiour hath inioyned it to the Montanus the heretik first appointed it in the Church times of mourning therefore wee can appoint set times of fasting no otherwise then wee can set times of mourning 8. You must not fast as the papists do in abstaining part of the day and filling themselues in the other part for the least time of a religious fast is one whole day Leui. 23. 32. 9. You must not fast as the Papists do in abstaining from flesh but not from fish for a true fast is an vtter abstenance further then for necessity and honesty Hest 4. 16. 10. You must not fast as the Papists do in abstaining from meates but not from Pro. 31. 5 drinks for drinks do commonly more inflame nature then meates doe 11. You must not fast as the Papists doe in abstaining from grosser meates and glutting themselues with meere delicates for this may rather be cald a feast then a fast yea this is diuellish 1. Tim. 4. 1. 3. 12. You must not fast as the Papists doe onely from meats for a true fast is an vtter abstenance from all outward comforts so farre as honesty and necessity will beare 13. You must not fast as the Papists do in abstaining from meates but not from sinne as swearing or the like For a true fast must be an holy convocation vnto the Leu. 23. Lord wherein wee must seeke the face of God and turne from all our euill wayes 2. Chro. 7 14. 14. You must not fast as the Papists do in hanging downe the head like a bulrush Leu. 23. 27 for a day for a true fast is to afflict the soule Ioel. 2. 15. You must not fast
rest onely in the doing of holy duties and neuer care for the manner how they doe them they will preach the word heare the word receiue the Sacraments fast pray giue almes but neuer respect the manner how they doe them neither for the inward nor outward man Now howsoeuer these are holy duties as they are commanded of God yet because they are performed vnholily the Lord doth no more respect them then the cutting off of a dogs necke or the offering of swines blood or of manslaughter which are all things most hatefull and abhominable vnto him Isa 66. 3. Obiect But is it not well to do the wil of God may some say Ans I answer yea so you doe it according to the will of God otherwise thou maiest do the wil of God in some sence be a Pharaoh Yea thou maiest doe the will of God and be a Rabsheca and a Nebuchadnezzar and be a Pilate yea thou mayest doe the will of God and be a diuell For it is not enough to doe the will of God but we must doe it according as we pray On earth as it is in heauen for it is the will of God of preach the word yet if it bee but in the name onely and not in the power and euidence of the Spirit he shall say to thee Depart from me I know you not It is the will of God to heare the word yet if any cause diuision contrary to the truth which we haue learned wee must auoyde Rom. 16 17 them It is the will of God to heare the word yet we must come with honest harts els it will not bring foorth fruit in vs wee must come with hungring affection else we shall not be filled with it yea we must heare in faith els it will not profit vs. So Heb. 4. 2. it is the will of God to receiue the Sacraments yet saith the Holy Ghost Let a man examine himselfe and so let him eate and so let him drinke otherwise thou mayest bee guilty of the body and blood of the Lord. So that thou mayest preach the word and bee shutte out from the presence of God heare the word and reape no profite by it communicate in holy things and yet bee spued out of the mouth of God yea receiue Reu. 3. 15. the Sacraments and yet eate and drinke damnation vnto thy selfe So that it is not enough to heare with Herod pray with Balaam preach with Iudas which yet are all good for the matter being the will of God yet because they failed in the manner they failed also in receiuing any benefite by their worke Vse 3 Thirdly it serues for a comfort consolation vnto all those that do the will of God according to the will of God that performe holy duties holily that haue respect as well to the manner how they do as to the matter what they doe I may say of them as the Psalmist saith They do no iniquity they walke in his wayes therefore Psal 119. 3. blessed are they Vse 4 Fourthly it may serue for a iust defence of all those that notwithstanding they may partake in holy duties for the matter yet dare not when for the manner they cannot doe the will of God for they know it is not enough to doe the will of God but that they must be very strict in the manner how they doe it and howsoeuer they chiefly delight in the holy things of God knowing the benefite of them yet they haue learned to preferre Gods glory by doing no euill before their owne saluation yea to damne themselues before God should lose one iotte of his glory Therefore those are much to blame which censure Gods children which through tendernesse of conscience dare not ioyne with them in their worship But most of all are they worthy blame that not onely vnaduisedly meddle with the holy things of God themselues but rashly and willfully require others to doe the same as in the Papacy in Queene Maries dayes many of the Martyrs were compelled to cap and kneele and crouch yea to put on their Idolatrous apparrell although it receiued but little honour by them as in the history of Doctor Taylour who when he had a deale of their trumpery Foxe in the 1385. pag of his 2. history on his backe leapt and skipt saying Beholde what a braue foole am I. Thus haue we by Gods assistance gone through the exhortatiō vnto the duty with the direction added how to performe the same Wherein wee haue considered of them first as they are laide downe by the Lord with the earnestnesse of the exhortation and strictnesse of the direction Secondly as they require duties from vs in two points Now wee will consider of the words seuerally as they lye in the text And first of the word Remember which signifieth two things either to mooue attention or to put vs in minde of our forgetfulnesse in the first vse or acceptation it is al one with the word Selah or behold whence we learne Doct. 7 That the Lord would haue vs to take great notice of the affliction of his people This is plaine from the text and prooued plentifully throughout all the Scripture Reas 1 The reason is because they are precious Psal 116. in the sight of God for Precious in his sight is the death of his Saints and those that touch them touch the apple of Zechar. 2. his eye Reas 2 Secondly because of their dignity they 1. Pet. 2. 9. are all Kings and Priests and Senatours Vse 1 The vse serues first for instruction vnto euery one Not to passe by the affliction of the people of God as a thing of no weight or of no respect seeing they are so pretious in the sight of God euen as the apple of his eie and in themselues such an honourable people all Kings all Priests all Prophets being annointed with the oyntment of God 1. Ioh. 2. Vse 2 Secondly it serues for reproofe first of all those that are instruments of their afflictions 2. those that passe by their afflictions without any respect 3. those that take notice of them yet doe not duly respect them as they should Vse 4 Thirdly it serues for a consolation vnto all those that doe duely take to heart and remember the afflictions of the people of God The word Remember being taken in the other signification or acceptation to put vs in mind of our forgetfulnes is all one with that in the beginning of the 4. commandement whence we learne Doct. 8 That naturally wee are very subiect to forget the afflictions of the people of God for proofe whereof wee neede to goe no farther then to our selues for how often haue wee heard of their affliction and how soone haue wee forgot it euen with the hearing But if at any time wee haue had any further purpose to remember them how soone hath it beene forgot by euery light occasion Reas The reason is partly our too much loue of the world
great calamity and distresse sometime in bonds sometime in great afflictions O then how should this mooue vs to take pitty vpon them knowing that their Father euen the Lord Almighty is not onely able and iust to recompence tribulation to those that trouble them but also is ready and willing 2. Thes 1. 6 richly to reward all those that vnfeinedly indeauour to doe them good yea and takes notice of the least good that is done vnto them and that at the very first moment of time if we doe but vnfeinedly inquite of their estate or offer vp a prayer vnto God for them yea if wee can but sigh vnto God fot them in their distresse the Lord who searcheth the hearts takes notice of it but if wee giue but a cuppe of cold water in his name we shall not lose our Mat. 10 41 reward But lest any should thinke that this might be soon rewarded the Lord secōds it saying That whosoeuer shall giue house or goods or lands leaue father or mother or wife or children for his sake and the Gospells they shall receiue a hundred fold now at this present and in the world to come eternall life O rich reward shall not the least kindenesse be forgot euen to a cuppe of cold water and shall the greatest fauour we can doe euen to the leauing of all bee so aboundantly rewarded O how should this moue vs to take to heart the affliction of Gods people and to striue to the vttermost of our power to doe them good and to remember them euen because they are the children of the Almighty 4. The fourth motiue to stirre vs vp to the practise of this duty is drawn from the people of God as they stand in relation vnto vs that is They are members with 1. Cor. 12. 26. vs of one and the same body Now shall one member suffer and shall not the whole body suffer with it this were against nature Therefore let the consideration of this mooue vs to the diligent practise of this duty 5. The fift motiue is drawne from our selues and first from the benefite we shall reape if we doe it as wee shall testifie our obedience to the holy will of God Secondly that wee doe it for the sake of God Thirdly that we loue God for those that loue him which begat loue those also which are begotten of him Fourthly that we are liuing members of the Lord Iesus Fiftly it will be the best meanes to prouide comfort for vs in our affliction according to that law of equity our abundance now supplying their want another time their aboundance may supply ours and according to that generall law What measure yee meate it shall bee measured to you againe Sixtly it will cause the Lord to giue vs aboundance of good things here And seuenthly and lastly glory and life hereafter 6. The sixth motiue is drawne from the euill that will insue if wee doe it not that is not onely to bee depriued of all the former blessings but also it will testifie against vs 1. that we are disobedient to the holy will of God 2. that we will doe nothing for the sake of God 3. that wee loue not God 4. that wee are not liuing members of the body of the Lord Iesus 5. that wee shall want comfort in our affliction according to that speech of the Holy Ghost There shall be iudgement Iam. 2. 13. mercilesse to those that shew not mercy 6. They shall haue no reward here and 7. they shall bee shutte out of heauen hereafter Yea not onely thus but by the omitting of this duty they pull vpon Math. 25. themselues horrible iudgementes as Curse yee Meroshe because they came Iudg. 5. not vp to helpe the Lord. And woe to those that are at ease in Sion that put Amos 6. farre away the euill day that lye vpon beddes of Iuory and eate the lambes of the flockes and sing to the sound of the violl and drinke wine in bowles that is doe abound with these outward things and are not sorry for the affliction of Joseph that is of the people of God Therefore shall they goe captiue with the first that goe captiue and their sorrow is at hand and in Obediah The vision of the Lord against Obed. 12. Edom because of thy cruelty against thy brother Jacob in the day of his calamity shame shall couer thee and thou shalt be cut off for euer 7. The seauenth and last motiue is drawne from the example of God and the Saints of God in the Scripture in Exodus 3. 6. 8 9. the Lord is said to see the affliction of his and to come to deliuer them and to bring them into a good land and in the booke of Judg. how oft is the Lord said to see the affliction of his people to heare their prayers and to deliuer them out of their distresse And for the Saints we haue Nehemiah Mordecay Hester Daniell and whole Churches in the new Testament some that haue ministred 2. Cor. 8. 3. vnto them beyond their ability some that 1. Cor 16. 2 haue set apart for them euery first day of the weeke the due consideration of which will serue to quicken vp euery one whom the Lord hath made willing continually to put in practise this duty But if neither those motiues which concerne God as the first three nor those that concerne men as the last three nor those which concerne God and man together in the last place if none of these nor all these together will mooue vs to the sincere practise of this duty it shewes plainely that as yet our hearts are exceeding obdurate and hard The means Now the meanes by which wee must doe it is partly by our prayers partly by our purse partly by our presence and partly by our paines our prayers must be first and last Yea in this doth our remembring of them chiefly consist for we may remember those by our prayers that wee cannot by any of the other meanes for by it we may remember those that are a thousand miles off vs yea that are as farre as there is any distance on earth therefore saith the Apostle Remember those that are in bonds as if he should say If thou canst not helpe them any other way yet doe not forget them in thy prayers Now thy purse will extend to all their necessities as to cloth them and feede them thy presence to visite them thy paines to goe for them like Hester to the King But the two first will extend furthest therfore howsoeuer they are most harshest yet they should be most practised The man ∣ ner For the manner how we must doe it is first willingly and chearefully for God loueth a chearefull giuer 2. Cor. 9. Secondly it must supply their wants in the thing whereof they stand in neede Iames 2. 16. But if any thinke this an hard saying and to go too neare the quicke let them consider besides the
motiues that haue beene alleadged the benefites that it will affoorde laide downe by the Apostle himselfe in the 2. Cor 9. and that is it wil cause God to be praysed the necessity of the Saints to be supplied and our selues to be inriched and that in 3. things in out soules in our estate and in our names Quest But here a question may be asked what is meant by remembring of those that are in bonds and those that are in afflictions Ans vnto which I answer that howsoeuer it is exprest in the 2. part of the text and shall more fully bee handled there yet seeing that it is necessarily raised in this place I answer that to remember the afflictions of Gods people so as the Lord doth require in this place is to take their afflictions as our owne Now if wee were afflicted in our owne bodies euery one knowes what we would doe there need not much inquiry what we should doe euen presentâ—y seeke all lawful means of ease and help all lawfull means I say not in sciknes or â—osse to seeke to witches or wizzards nor to ease the body to afflict the soule by doing any vnholy vniust or vnwarrantable thing for this were to bee eased of a small and little affliction to bring vpon our selues an intolerable burden for a wounded conscience who can beare yea this were in stead of a blessing to bring a curse But they will vse all lawfull meanes for ease and helpe euen so should wee for the people of God that is if they bee afflicted in their names seeke to cleere them if in their estates seeke to releeue them if in trouble seeke to deliuer them But if it so fall out that when wee haue done all that wee can and yet cannot bring to passe the thing wee desire as sometimes it may so fall out in case of the body as the woman that spent all that euer shee had on Physitians Mar. 5. 26. and yet could not bee healed nor cured Then wee must euen sit downe vnder the burden mourning with the people of God not only for them but with them and so helpe to beare the burden with them waiting euery fit occasion for help like the poore man that sate by the poole waiting the moouing of the waters I doe Ioh 5. 5. not say we must lye downe vnder the burden as weary of it but to sit downe vnder it the better to nestle our shoulders vnder it resoluing to beare it vntill the Lord shal take it off And thus much for the vse of instruction Vse 2 The second vse is for examination to try whether we haue thus remembred the affliction of the people of God yea or no and vpon due tryall made if that we finde that we haue come short of this and in stead thereof haue made our remembring of them to rest onely in words saying God helpe them I am sorry for them and 1. Ioh. 3 18. the like an ayrie kinde of remembrance and hast not spent all that thou hast on Physitians nor solde all thou hast and laid it downe at the Apostles feete although happely thou maist some part with Ananias and Saphira nor hast wished Act. 5. 1. thy selfe to bee raced out of the booke of life for thy brethrens sake howsoeuer these Rom. 9. 3. are rare examples and that some thinke they belong not to vs now and that Paul and Moses erred in their passions they are much deceiued for God requires them as strict at vs now as then hee did and Gods glory in the saluation of all his people ought to bee preferred before our owne saluation Therefore howsoeuer thou haue gone farre yet if thou hast not gone thus farre know that thou hast not done yet that thou shouldest haue done therefore let it humble thee yea let it serue to further thy humiliation at this present time that thou hast not only failed in a duty but in a speciall duty required of thee not onely by precept but also by example yea prouoked thereunto by so many strong motiues And let it quicken thee vp for time to come to settle throughly vpon the performing of this duty yea to make conscience of it as of hearing the word receiuing the Sacraments or prayer it selfe If any yet shal through too much worldlines obiect against this and thinke that it is a little too strict and thinke that hereby they should bee depriued of being masters of their owne goods I answer That wee haue nothing but what we haue receiued and haue wee receiued it for our selues No for the heathen can answer that man is not borne wholly for himselfe but partly for his countrey but diuinity teacheth vs that man is not borne in part but wholly for the Church of God euen to the laying downe of our liues if need be for the testimony of the truth for the brethrens sake Rom. 9. 3. as Paul saith Phil. 2. 17. Yea though I bee offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all And so much is implyed in the story of the talents that what gifts wee haue receiued from the Lord whether concerning the inward or outward man they should bee wholly imployed to his vse and this euery one will grant in respect of the inward gifts as wisedome knowledge vtterance boldnesse memory or the like that wee haue not receiued them for our selues alone but for others And shall wee bee so lauish in the more excellent and so spare in those that are more meane Fye fye therefore of our owne mouths shall we be condemned Indeed wee must not loue others better then our selues nor giue so much to one as vtterly to disable vs from giuing to another yet thou must measure it at least by this rule To doe to others as thou wouldest that others in thy estate should doe by thee if thou were in their case Hast done what thou canst for them it is well Hast thou ventured thy office with Nehemia or thy pleasure with Moses or thy life with Hester Nehe. 2. 5. Heb. 11. 25 Hest 4. 16. Nay hast thou prayed for them sighed for them groned for them Yea hast thou beene heauy for them Yea hath thine eye broken thy heart with sight of their sorrow Hast thou neither eate nor Lam. 3. 51. drunke for three whole dayes for them Hest 4. 16. Nay hast thou abstained from pleasant fare for three whole weekes of dayes for them Nay hast thou giuen no quiet rest Dani. 10 2. Isay 66. to thine eyes nor to thine eye-lids till thou hast seene some rest for the people of God Yea hast thou called thy childes name Ichabod when thou hast heard that 1 Sam. 4. 21. the enemies haue preuailed ouer Gods people and so to take the glory from Israel Haply to sell some part of thy possession thou thinkest it much yet some haue done it which yet were as farre Acts 2.
as the Papists do to rest in the doing of some ceremonies for a true fast is to humble our selues 2 Chro. 7. to loose euery yoke Isa 58. yea to cry mightily vnto God Ioel. 2. Now because of the present occasion if any aske then how should we fast I answer That we must goe to the word of God and therein wee shall know the will of God as for the matter so for the manner of it also for it doth not onely exhort vs to doe the thing but also doth direct vs in the manner how to doe it For it is a most perfect rule for our practise Now howsoeuer some light is already giuen vnto it by opposing of it vnto the fained hypocriticall fasts of the Papists as that we may not rest in the worke done nor doe it to be seene of men nor put holinesse in the worke nor thinke to merite by it nor to satisfie for sinne with it nor to appoint times to fast without lawfull authority or otherwise then we haue occasion of sorrow offered vnto vs nor to obserue part of the day but a whole day at least vnto the Lord nor to abstaine frō flesh but not from fish from meats but not from drinks from grosse meates but not from delicates but from euery thing wherein the fast may be broken nor from meates onely but from all outward comforts so farre as honesty and necessity will beare And lastly not from meates and outward comforts onely but from sinne also yea that wee must not hang downe the head like a bulrush for a day but that wee must afflict our soules humble our selues loose euery yoke cry mightily vnto God Now howsoeuer this may giue some light yet more briefly thus thou must fast 1. Observ The occasion 2. Ioyne thy selfe with Gods people on this manner when the Lord offereth occasion of sorrow and mourning eyther in respect of thy selfe or others ioyne thy selfe with the people of God if thou canst as in the dayes of Iosia but if not then thy selfe with Nehemiah and then set some time apart according to the occasion 3. Setting apart either one day with the Iewes or three dayes with Hester or 14. daies with Paul or three weeks of daies with Daniel according as the occasion is of greater or lesser weight And thus hauing set time apart in the fourth place testifie the inward affection 4. Testifie thy inward affection by thy outward carriage of thy soule by the outward carriage of thy body that is 1. by humiliation before the Lord by ridding thy selfe of all outward comforts so far as necessity and honesty will beare as from the vse of the marriage bed fine or costly apparel sweet smels pretious ointments pleasāt musick or dainty fare 2. Testifie the inward desires of thy soule by thy earnest suits vnto God for attaining the thing thou desirest or to be freede from the euill thou fearest And thus continue seeking the face of God the whole time of thy fast Now because the exercise of this duty is hard to flesh blood it is good for vs to obserue the motiues hereunto as first because God hath commanded it 2. the Saints haue practised it 3. much good hath been obtained by it and 4. by the holy and sincere practise of it much perill hath beene preuented Obiect But if any shall say that they haue often fasted and yet haue not found this effect Ans I answer they must examine themselues whether they haue not fasted like those in Isa that haue afflicted their soules for a day and hanged downe their heads like a Isa 58. bulrush haue they not fasted for strife and debate and to smite with the fist of wickednes yea that they might the more colourably commit sinne Now if it haue beene so with thee although thou hast made thy voice to bee heard on high yet this is not the fast which the Lord hath chosen for as hee hath appointed how we should fast so he hath in his word also set downe what we should doe in the day of our fast that is to vnloose the Isa 58. 6. bands of wickednesse to vndoe the heauy burden to let the oppressed goe free yea to breake euery yoke and not onely so but thou must deale out thy bread to the hungry bring the poore that are cast out into thine house couer the naked and not hide thy selfe from thine owne flesh that so by thy outward worke thou mayest testifie the inward sincerity and vprightnesse of thy heart in the seruice of God For thinkest thou that if thou art cruell and vnmercifull vnto thy brethren that the Lord will be merciful vnto thee in the day of thy fast in hearing and helping of thee No no therfore examine thine owne heart for we may deceiue ourselues exceedingly herein for thou maiest seeke God daily yea thou maiest delight Isa 58. 2. 3. 5. to know his wayes yea thou mayest delight in approaching neere to God yea thou maiest afflict thy soule before the Lord and cause thy voice to bee heard on high in the day of thy fast and yet bee no whit accepted with the Lord if thou come not to it with a pure and vpright heart and sincere and holy affection Now the Lord hath promised that if his people shall humble themselues and 2. Chro. 7. 14. pray and seeke his face and turne from their wicked wayes then that hee will heare from heauen and forgiue their sins and will heale their land Now God is true and euery man a lyar therefore if thou haue not found this effect blame thy selfe and seeke to finde out the cause in thy selfe for either thou hast not humbled thy selfe as thou shouldest or not bin so earnest in prayer vnto the Lord as thou oughtest or thou hast not sought the face of God with that singlenesse of heart as was meet or at least thou hast not turned from euery euill way Now we must doe all these and not rest in the doing of any one of them for wee must humble our selues we must pray wee must seeke the face of God we must turne from euery euill way and then wee may rest assuredly on the promise of God for a blessing Therefore if thou haue failed heretofore settle vpon it throughly for time to come not in part but in the whole both for matter and manner as God requireth and then try the Lord whether hee will not heare from heauen whether he will not forgiue thy sinne and heale the land And thus haue we thought good because of the present occasion and being so necessarily led vnto it by the doctrine which teacheth vs that it is not enough to doe holy duties but that we must be very strict in the manner how we doe them to digresse a little to shew you how wee ought to fast so as may bee best pleasing vnto God Vse 2 The second vse of this point serues for reproofe of all those that