wee must therefore craue the assistance of Gods holy spirit the spirit of grace and supplication that he may helpe our infirmities and teach vs to pray according to God 3. The third thing to be considered is the person to whom our prayer is to be directed Call vpon me sayth the Lord our God the mightie God described vers 1. Hee sendeth vs not to any other either as deliuerers or as intercessours but commaundeth vs to come directly vnto himselfe For of them which in their necessitie flie vnto others may that complaint of the Lord bee verified My people haue committed two euils they haue forsaken me the fountaine of liuing waters to dig them pits euen broken pits that can hold no water Now we are to call vpon God first because it is he that afflicteth vs For when we are iudged that is afflicted we are chastised of the Lord. It is hee that maketh peace and prosperitie and it is he that createth euill and affliction And shall there be euill namely of affliction in a citie and the Lord hath not done it Seeing therefore it is the Lord that afflicteth vs it behooueth vs acknowledging the authour of our affliction to turne vnto him that smiteth vs as the Prophet Esay speaketh But here some man will say If God were the authour of mine affliction there were great reason that I should both patiently beare it and also flie vnto the Lord for deliuerance but this affliction which I sustaine it is to be imputed to the vnfaithfulnesse of such a pretended friend or to the mallice and injurie of such an enemie c. and therefore I see not why I may not wreake my selfe vpon them But I answere whatsoeuer is the seâ—ondarie cause of thine affliction be it the deuill himselfe it is the instrument of God who is the authour and principall cause thereof When it was told Iob that the Sabeans and Chaldeans had carried away his oxen and cammels he acknowledged the hand of God and said The Lord hath giuen and the Lord hath taken away blessed be the name of the Lord. When Shemei reuiled Dauid although his tongue were set on fire from hell as Iames speaketh of such cursed tongues notwithstanding Dauid acknowledged the cursed tongue of rayling Shemei to haue beene Gods rod to correct him And Ioseph likewise though hee knew that his brethren for mallice and enuie had sold him into Aegypt yet he acknowledgeth them to be the instruments of God who by their meanes did in great mercie send him before them to prouide for them in the time of famine Which must teach vs when we are wronged not with the dog to snarle at the staffe wherewith he is beaten but to turne to him that smiteth vs and to pray vnto him that it would please him to remooue his hand from vs. Secondly as the Lord afflicteth vs so it is he alone that can and will deliuer vs. For who is able without his leaue to remooue his hand from vs He is our refuge and deliuerer he is our hope and strength and a most present helpe in trouble Come therefore and let vs returne to the Lord for he hath spoiled and he will heale vs he hath wounded vs and he will bind vs vp Thirdly he onely that commaunded vs to call vpon him he onely hath promised to helpe vs he onely is able to heare our prayers and to graunt our requests Therefore thou which hearest the prayer vnto thee shall all flesh come Fourthly when as we flie vnto the Lord in time of trouble we glorifie him acknowledging him to be infinitely good and therefore willing omnipotent and all-sufficient and therefore able to helpe and deliuer those which call vpon him And for this cause the Lord in this place preferreth the sacrifice of prayer before all the sacrifices of the law Wherefore grieuously do they offend who when the hand of God is vpon them doe not call vpon him for they are not onely injurious to themselues but to the Lord also whom they rob of that honour which is due vnto him And this commeth to passe either because they doe not acknowledge the hand of God but thinke it to be some misfortune or rest altogether in the secondarie causes after the manner of carnall and heathenish men or because they distrust Gods helpe and therefore either flie to witches and wizards that is to say to the instruments of the deuill that by his helpe the hand of God may be remooued from them or else to some other vnlawfull meanes whereby they make shift to saue their bodily life for a time with the wofull losse both of bodie and soule for euer or else because they beleeue not the promises of God made to our prayers and therefore are discouraged from praying and become desperat as though it would nothing auaile them to call vpon God 4. The fourth and last thing to be considered is the time when we are to pray vnto God We are to pray alwayes and without ceasing but especially as here we are directed in the day of trouble and that for these reasons First because our prayers then are most necessarie for then we feele and feeling doe confesse that Gods helpe is so necessarie for vs as that we vtterly are vndone vnlesse the Lord doe helpe and succour vs. Vnto thee O Lord sayth Dauid doe I crie ô my strength be not deafe towards me least if thou answere me not I be like to them that goe downe into the pit Secondly because our prayers then especially proceeding from the inward sence of our want are most feruent and effectuall For euen as water whiles it runneth at large hath a still motion but being gathered into straits runneth with violence so it fareth with many men who being at large in ease and prosperitie either pray not all or very coldly but being brought into straits they poure forth their soules before the Lord like to a streame of water as the Prophet Ieremie speaketh To which purpose Esay sayth Lord in trouble haue they visited thee they poured out an humble and effectuall prayer when thy chastening was vpon them Thirdly because the Lord doth therefore afflict vs that we should flie vnto him therefore doth he bereaue vs of other helpes and meanes that wee might the more firmely relie vpon him For if wee were not afflicted it may be we should not seeke to him or if wee had other meanes we would relie vpon them This is testified by the Lord himselfe in the prophesie of Hosea For I will be sayth he vnto Ephraim as a Lion and as a Lions whelpe to the house of Iudah I euen I will spoile and goe away I will take away and none shall reseue it I will goe and returne to my place that is I will withdraw my comfortable presence from them for a time till they acknowledge their fault and seeke me In their affliction they will
seeke me diligently saying Come let vs returne to the Lord for he hath spoyled and he will heale vs c. And the same may bee confirmed by the examples of men in all ages who in their trouble doe call vpon the Lord. The Israelits though a rebellious people yet when the Lord slew them they sought him and they returned and sought God early Manasses though the most wicked of all the kings of Iudah yet when he was in tribulation being taken captiue and bound in chaines and carried to Babylon he prayed to the Lord his God and humbled himselfe greatly before the God of his fathers and prayed vnto him c. The prodigall sonne though he had runne a leaud course yet when he was pinched with penurie then hee did bethinke himselfe of returning home to his father and falling downe before him said Father I haue sinned against heauen and before thee c. And this is that which some doe well gather out of this text that God doth therefore afflict vs that we may call vpon him that calling vpon him we may be deliuered that being deliuered we may glorifie him Fourthly because the Lord many times doth therefore delay his helpe and deferre our deliuerance that our desire may be inflamed and our faith exercised as appeareth by the parables of the two friends Luke 11.5.8 and of the widdow and the judge and the scope thereof Luke 18. by the practise of the Lord with the Israelits Iudg. 10. to whose request hee would not at the first condiscend but when they persisted in prayer confessing and forsaking their sinne it is said that his soule was grieued for the affliction of Israel by the behauiour of our Sauiour Christ towards the woman which was a Canaanit for when she had cried after him to haue mercie on her because her daughter was miserably vexed with a diuell and our Sauiour aunswered not a word she notwithstanding persisted in calling vpon him insomuch that his disciples came vnto him and besought him saying Send her away for she crieth after vs And although he answered that he was not sent but to the lost sheepe of the house of Israel notwithstanding shee importuneth him againe and comming vnto him worshipped him saying Lord helpe me And hauing receiued another repulse our Sauiour answering that it was not meet to take the childrens bread and to cast it to whelpes she acknowledged her selfe to be such a one but yet expected such crums as it were from his table Whereupon our Sauiour Christ hauing tried her sufficiently commendeth her faith and graunteth her request And lastly because the Lord in this place hath not onely commaunded vs to call vpon him in the time of affliction but also hath promised to deliuer vs. And therefore in obedience to this commandement and in faith in this promise wee are to poure foorth our soules before the Lord in the day of affliction But some man will aske When is this day of affliction wherein we are to call vpon God Affliction is euery thing that crosseth our lawfull desires and that is either priuat or publicke priuat either belonging to our selues or to others to our selues either in our soules as the anguish of the soule for sinne which is the greatest affliction or other heauinesse and passions melancholike or in our bodies as sicknesse infirmitie hurts or wounds or in our goods as pouertie want losses debts or in our good name as infamie by euill reports or slaunders or in those that belong vnto vs as wife children and seruants To others as to our kinred friends acquaintance neighbours countreymen brethren in Christ as all Christians are to be esteemed of vs though forrainers in respect of place and in respect of affection not well minded to vs for such a sympathie there ought to bee betwixt those that are members of the same bodie politick but much more of the same mysticall bodie of Christ especially when other respects also concurre of kinred amitie acquaintance neighbourhood c. that in a fellow feeling and Christian compassion we should mourn when other members of the same bodie are afflicted When the affliction therefore belongeth to our selues we are in our owne behalfes to call vpon God when to others we are in tender compassion of their griefe to commend their cause to God in our prayers Dauid when those who indeed were his enemies were afflicted he humbled himselfe in fasting and prayer for them Psal. 35.13 In like sort he mourned and fasted for the death of Saule and Ionathan 1. Chron. 10. and also of Abner 2. Sam. 3. Publicke affliction is when the countrey the Church or Commonwealth is afflicted with any common calamitie as famine sword pestilence desolation captiuitie and such like Let vs therefore consider whether this present time be a time of affliction or not and if it be let vs know that this commaundement belongeth vnto vs and that the Lord calleth vs to fasting and prayer Be it that in respect of thy selfe and those that belong to thee thou hast no cause of mourning as who almost is free yet thy brethren thy sisters thy friends thy countreymen thy fellow members in the bodie of Christ are visited by the hand of God or the places of their dwelling at least infected with this contagious sickenesse Did Dauid fast and mourne and pray for his enemies when they were in affliction and doest not thou mourne for thy deare brethren and friends But though we had no priuat cause of griefe yet the common calamitie should most of all affect vs seeing the chiefe cities and many other places of the land the Lord shooting his arrowes on euery side are visited with the fearefull plague of pestilence What shall we thinke because we as yet through the goodnesse of God haue escaped this plague that therefore it is not a time of affliction wherein wee are to humble our selues before God by fasting and prayer Farre be it from vs that we should be so hard-hearted as that we should not take to heart the affliction of Ioseph or such vnnaturall members of the bodie politicke or vnsound and rotten members of the mysticall bodie of Christ as that when the chiefe citie and as it were the head of our countrey besides many other places and persons is so grieuously afflicted that we should not condole and mourne together with them and pray to God for them Or may we think that because our selues and perhaps also the places where we dwell are free that therefore this affliction and judgement doth not concerne vs yes beloued it doth neerely concerne vs. For that this affliction is laid vpon the land for sinne we need not doubt seeing the Scripture so oft doth teach that truth Behold sayth the Prophet Esay thou art angrie when we offend Dauid testifieth that the Lord with rebukes doth chastise men for sinne and Ieremie That men are punished for their sinnes insomuch that afflictions
and punishments in the Scripture are often called iniquities and sinnes But for whose sinnes I beseech you is this publicke judgement laid vpon the land For their sinnes alone who haue beene visited or are dead of the plague No I assure you but for the sinnes of vs all For although God hauing mercie on vs doth for our sinnes among the rest afflict others and spare vs that wee beholding this common judgement in others deserued by our sinnes as well as theirs might meet him in his iudgements and turne vnto him by repentance yet may not wee thinke our selues more righteous than they or esteeme them as more grieuous sinners than our selues because the Lord hath hetherto spared vs vnlesse we would haue that sentence of our Sauiour Christ to bee most justly applied vnto vs I tell you nay but vnlesse you repent you all shall likewise perish Wherefore let vs humble our selues vnder the hand of God let vs turne vnto him that smiteth vs that of vs that at the least may be verified which is said of the Israelits when the Lord slew them they sought him and turned vnto him Let vs I say turne vnto him with all our hearts and with fasting and mourning let vs call vpon God with vpright hearts in this time of our trouble that being deliuered out of the same we may glorifie him Who knoweth if he will returne and repent of this euill nay who knoweth not or who doubteth but he will haue mercie on vs and deliuer vs if our deliuerance may bee for his glorie and our spiritual good seeing he hath so graciously promised in this place that if we call vpon him in the day of trouble he will deliuer vs and we shall glorifie him Hauing spoken of the commaundement we are now to intreat of the promise which is added as a reason or motiue to stirre vs vp to the obedience of the commaundement For as the commaundement teacheth vs that if we desire deliuerance out of affliction that we may glorifie God we are to begge the same at the hands of God by heartie prayer so the promise assureth vs that if wee call vpon God in the day of trouble hee will deliuer vs for his owne glorie and our comfort for so he saith I will deliuer thee and thou shalt glorifie me In which words two things are promised deliuerance and the end or fruit thereof which is the glorifying of God As touching the former we are to consider the circumstance of the person promising and the thing it selfe which is promised The person is God for as it is he that afflicteth so it is hee onely which deliuereth as the Prophet Hosea sheweth this therefore teacheth vs vnto whom we are both in affliction to flie for deliuerance not to Saints in heauen nor to wisards on earth but to God alone and when wee are deliuered to returne thankes And secondly we may here obserue the vnspeakeable clemencie of our gracious God who is so readie as this promise importeth to aunswere to our prayers and to graunt our requests yea in that he allureth vs to call vpon him by his gracious promise it is euident that he is more readie to heare than we to pray So the Lord himselfe testifieth by his Prophet Esay 65.24 Yea before the call I will aunswere and while they speake I will beare and the same is signified in the parable of the prodigall sonne for when he was about to returne to his father by whom is signified God our father his father saw him being yet a great way off and had coÌ„passion and ran and fell on his necke and kissed him And this as it is the priuiledge of Gods people to haue God neere vnto them in all things which they aske at his hands as Moses saith so also this is the assurance of the faithfull that if we aske any thing according to his will he heareth vs. And if we know that he heareth vs whatsoeuer we aske we know that we haue the petitions that we haue desired of him The thing promised is deliuerance for so he saith I will deliuer thee And the same is promised elsewhere for that which our Sauiour Christ hath taught vs to aske the Lord hath promised to graunt But Christ our Sauiour hath taught vs to pray that we may be deliuered from the euill of affliction therefore the Lord hath promised deliuerance therefrom The like promise we haue Psal. 34 When the righteous crie the Lord heareth them and deliuereth them out of all their troubles And againe Manie are the troubles of the righteous but the Lord deliuereth him out of them all Likewise Psa. 91 to such as loue the Lord this promise is made He shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him We are therefore with faith in this promise to call vpon God in the time of trouble not doubting of the performance thereof for God who hath made this promise is mercifull and therefore he will in mercie heare those which in trouble and miserie do call vpon him For so he saith Exod. 22 When he crieth vnto me I will heare him for I am mercifull And he is also faithfull which hath promised and therefore will not suffer vs to be tempted aboue our strength but with the temptation will giue an issue that we may be able to beare it It is impossible that God in his word or promise should lie and therefore heauen and earth shall passe away but not one jot or tittle of this word and promise of God rightly vnderstood shall fall to the ground vnaccomplished The same â—aith may be confirmed by the experience of the faithfull in all ages who hauing called vpon the Lord in the time of trouble haue bene deliuered out of the same The Israelits were in grieuous thraldome in Egypt but when they cried vnto the Lord he heard their voyce and deliuered them as themselues professe Num. 201.6 Likewise when they cried vnto him he deliuered them out of the hands of the Amorits the Ammonits the Philistins the Sidonians the Amalekits and other their enemies as himselfe telleth them Iud. 10. Sampson after he had slaine a thousand Philistins with the jawbone of an Asse he cried vnto the Lord being readie to die for thirst and obtained a well in Lechi for so the place is called which for a perpetuall monument of prayer was called the fountaine of him that prayed Dauid often confesseth to the glorie of God that he had diuerse times called vpon God in trouble and that the Lord heard and deliuered him Ionas when hee was cast into the sea and swallowed of the whale cried vnto the Lord and was restored safe to land Ezechias hauing receiued the sentence of death the Prophet Esay telling him that he should die and not liue notwithstanding by prayer obtained the prolonging
of his life Manasses though the most wicked of all the kings of Iudah yet being in trouble he prayed vnto the Lord and humbled himselfe greatly before God and was receiued to mercie and restored to his kingdome And to omit other particular examples Dauid testifieth of diuerse sorts of men being in diuerse kinds of troubles that when they cry vnto the Lord in their trouble he deliuereth them out of their distresse But for as much as some man may object out of his owne experience That hee being in trouble hath called vpon God and yet hath not bene deliuered and that this is not his case alone but is and hath beene in all ages the case of many thousands It behoueth vs therefore diligently to consider how this promise is to be vnderstood for that is the matter of greatest importance which offereth it selfe to bee considered of in the vnfolding of this text For that the promise is not to be vnderstood absolutly generally of euery prayer of euerie man in euery affliction the experiēnce of all times doth sufficiently declare But by conference of this promise which other places of Scripture it may appeare that it doth admit a threefold limitation or restraint The first in respect of the partie that prayeth the second in regard of the prayer it selfe the third concerning the thing which is prayed for For as touching the first If any wicked man or impenitent sinner shall object against the truth of this promise that hee hauing called vpon God in the time of trouble hath notwithstanding not beene deliuered let him heare what immediatly followeth this promise in the next words of the Psalme verse 16 But vnto the wicked saith God what hast thou to do to declare mine ordinances or to take my couenant into thy mouth as though my promises belong vnto thee For indeed not onely in this place but in many other places of the Scripture the promise concerning the hearing of our prayers is restrained to the faithfull and denied to the wicked Prou. 15 The sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him And againe The Lord is farre off from the wicked but he heareth the prayer of the righteous Likewise Psal. 34 The eyes of the Lord are vpon the righteous and his eares are open to their cry But the face of the Lord is against them that do euill to cut off their remembrance from the earth The man which had bene blind Iohn 9 deliuereth this sentence as the receiued opinion of the faithfull in those times We know saith he that God heareth not sinners meaning impenitent sinners but if any man be a worshipper of God and doth his will him heareth he It is therfore the faithfull man whose prayer is accepted of God the just man who is just before God by faith and before men by repentance Iames 5 The prayer of the righteous man auaileth much Psalme 34 When the righteous cry the Lord heareth them and deliuereth them out of their troubles The man that feareth God Psal. 145 The Lord will fulfill the desire of them that feare him he also will beare their cry and will saue them That loueth God Psal. 91 Because he hath loued me therefore will I deliuer him I will exalt him because he hath knowne my name He shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him That walketh vprightly Psal. 84 For the Lord God is a sunne that is the author of light and all comfortable blessings and a shield that is a protector from all euill the Lord will giue grace and glorie grace in this life and glorie in the life to come and no good thing will be withhold from them that walke vprightly That perseuereth Iohn 15 If you abide in me and my words abide in you aske what you will and it shall be done to you That hath an humble and contrit heart Psal. 34.18 The Lord is neare vnto them that are of a contrit heart and will saue such as be afflicted in spirit Esay 66. To him will I looke saith the Lord euen to him that is poore and of a contrit spirit and trembleth at my words Psal. 51 The sacrifices of God that is that which God esteemeth in steed of all sacrifices is a contrit spirit a contrit and a broken heart ô God thou wilt not despise But as for the wicked the Lord plainely professeth that he will not heare them Mich. 3. Though they make many prayers Esay 1. though they cry loud in his eares Ezech. 8. Wherefore beloued in the Lord if we continue in our sinnes whereby we haue prouoked the Lord to execute his judgements vpon vs and if the Lord seeme not to heare vs neither doth deliuer vs according to our desire we may not object against God either that he is vntrue in his promises or vnable to helpe vs but let vs heare what the Prophet Esay saith in this case Behold the Lords hand is not shortned that it cannot saue neither is his eare heauie that it cannot heare but your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare Therefore iudgement being farre from vs and iustice not comming neere vnto vs we wait for light but lo it is darknesse for brightnesse but we walke in darknesse for health but it is farre from vs for our trespasses are many before the Lord c. And that we may descend to some particulers If we be guiltie of crueltie and oppression the Lord will not heare vs. Esay 1 When you shall stretch out your hands I will hide mine eyes from you and though you make many prayers I will not heare for your hands are full of bloud or if we bee vnmercifull to the poore for he that stoppeth his eare at the crying of the poore he shall also cry and not be heard Prou. 21 or if we refuse to heare and obey the word of God for as Salomon saith He that turneth away his eare from hearing the law euen his prayers shall be abhominable for as in prayer we speake to the Lord so in the preaching of the word the Lord speaketh vnto vs. And good reason it is that the Lord should not heare vs if we will not heare him Therefore it is come to passe saith the Prophet Zacharie That as he cried and they would not heare so they cried and I would not heare saith the Lord of hosts Or if we be close sinners and hypocrits making faire shewes openly and yet be addicted to secret sinnes for as Dauid saith Psal. 66. If I regard wickednesse in mine heart the Lord will not heare me Wherefore beloued as it is certaine that our sinnes are the cause of our affliction so we must be
are accepted of God in Christ for this is to pray in the name of Christ by whom and in whose name we haue confidence accesse with assurance through faith in him with faith in the promises of God made to our prayers and consequently thou art to beleeue not onely that thou and thy praiers are accepted of God in Christ but also that thy particular request shall be graunted vnto thee Aske saith Christ and it shall be giuen you c. for whosoeuer asketh receiueth c. And againe Verily verily I say vnto you whatsoeuer you shall aske the father in my name he will giue it you And thus were we to pray in respect of the manner viz. in truth and from our hearts otherwise our prayer is dead and without life in feruencie otherwise our prayer is cold and luke-warme in faith otherwise it is turned into sinne Againe our prayer must be conformable to the will of God in respect of the end It may be thou askest riches to spend the same vpon thy lust or thou askest deliuerance out of thine affliction that thou mightest follow the pleasures or haue opportunitie or leisure to follow thine accustomed sinne c. But we may so aske and yet notwithstanding the promise we may misse our desire for as Iames saith you aske and receiue not how so seeing Christ hath said aske and you shall receiue Because you aske amisse and wherein did they aske amisse in respect of the end that you might consume it on your lusts But we must remember that in this promise the Lord hath joyned these two together I will deliuer thee and thou shalt glorifie me And therefore if we aske deliuerance we must aske it to this end that we may glorifie God Wherefore as it is good for the stirring vp of our feruencie and spirituall hunger with our prayer to joyne fasting so also it is expedient for the confirmation of our faith and setling our resolution in glorifying God to joyne with our prayers godly vowes of some things whereby God may be glorified And this hath bene the practise of the godly in all ages as of Iacob Genes 28. of Anna 1. Sam. 1. of Dauid c. The third limitation is in respect of the thing which is asked for if the cause why thou art not heard and deliuered is not to be imputed either to thy person being one that doth beleeue and repent or yet to thy prayer being framed in some measure according to Gods will both in respect of the manner and the end then art thou to be assured and vndoubtedly resolued that the thing which thou askest is either not good for thee at all or else not yet And that God doth alwayes heare his children praying vnto him effectually though not ad voluntatem according to their desire yet ad vtilitatem according to their profit For if earthly parents who are euill can giue to their children good gifts how much more shall our father which is in heauen giue good things to them that aske him Thou askest deliuerance out of affliction and God hath promised to deliuer his chileren that call vpon him but it may be it is not a good thing that thou shouldest be deliuered and therefore in that case deliuerance is neither included within the compasse of Gods promise nor yet intended in thy prayer if it be conceiued aright For a promise vnlesse it be of some good thing it is a threatning rather than a promise we must therefore remember that God hath promised to giue good things to them that aske him And that prayer which is conceiued aright for temporall benefits such as deliuerance out of affliction is must not bee made absolutly but with the condition of Gods glorie and our euerlasting good Whereas thou therefore askest deliuerance out of trouble that thou mightest be restored to thy former estate it may bee that it is better for thee to be taken out of this world that thou mayest change thy mortall life for an immortall and that a finall end may be put both to thy trouble and to thy sinne which is the cause of thy trouble It may be if thou shouldest liue longer thou wouldest be infected with the common corruptions of the time and therefore as it is said of Enoch Thou art taken away least wickednesse should alter thine vnderstanding or deceit beguile thy mind For when we are iudged that is afflicted though it be by bodily death wee are chastised of the Lord that wee should not be condemned with the world Or if thou shouldest bee continued longer in this life it may bee that such common calamities as the Lord is intended to bring vpon the land should happen in thy time and therefore God in great mercie taketh thee away as hee did the godly king Iosias that thou shouldest not see the euill which is to come as it is said of Esay 57. The righteous perish and no man takes it to heart mercifull men are taken away and no man vnderstandeth that the righteous is taken away from the euill to come Or else it is good for thee that the affliction which thou desirest to bee remooued from thee should be continued vpon thee thine estate and disposition being such that it is very needfull for thee to bee trained vp in the schoole of affliction and to be dayly exercised vnder the crosse And therefore if God doe see it good to take that course with thee thou must resolue with patience and comfort to take vp thy crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day as our Sauiour Christ hath warned thee and remember that it is good for a man if God doe so appoint to begin betimes and to beare the yoke of affliction euen in his youth Or at the least it is not good for thee as yet to be deliuered because the Lord hath not as yet attained to that end for which hee doth afflict thee For if it haue beene good for Dauid and the rest of Gods children that they haue beene afflicted not in respect of the afflictions themselues but in regard of those profitable and excellent fruits which the holy ghost by their afflictions worketh in them then assuredly it is not good for thee that thine affliction should cease before it hath wrought such good effects in thee as the Lord by it intendeth to worke vnlesse thou wouldest giue the Lord occasion to complaine that thou art one of those whom he afflicteth in vaine Now the Lord afflicteth his seruants either for their triall or for their chastisement The Lord trieth them by afflictions either that his graces may appeare in them to his glorie and the good example of others or that their weakenesse may be manifested for their owne amendement and instruction of others If hee trie men for the manifestation of his graces in them it is expedient that they should bee tried by a triall proportionable to the
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
〈◊〉 〈◊〉 〈◊〉 sayth Basill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting sendeth vp prayer vnto heauen being as it were a wing vnto it to helpe it in the ascent And to the like purpose Chrysostome He that prayeth with fasting hath two wings saith he namely to lift him vp from the earth And forasmuch as this is one maine end whereunto fasting is referred hence it is that so often we do read in the Scriptures of fasting ioyned with prayer See Ios. 7.7 1. Sam. 1.10 and 7.5.6 2. Sam. 12.16 2. Chron. 20.6 Ezr. 8.23 Neh. 1.4 9.1.6 c. Psal. 35.13 Dan. 9.3 Ioel. 1.14 2.15.17 Ionas 3.5.8 Math. 17.21 Luk. 2.37 Act. 9.9.11 10.30 13.3 14.23 1. Cor. 7.5 For as Bernard saith Ieiuâ—ium orationem roborat oratio sanctificat ieiunium Fasting fortifieth prayer prayer sanctifieth fasting 38. The second thing required in prayer is Faith for as we are in our prayers to call vpon God in the name of Christ so are we to beleeue that for Christ his sake the Lord will heare vs and so farre forth graunt our requests as shall be most for his glorie and our good for howsoeuer when we fast we are to bee humbled in our selues mourning for our sinnes and bewailing our wants yet we must not so cast downe our selues that we cast away hope but contrariwise we are to cast our selues vpon the mercies of God in Christ yea therefore doth God touch vs with a sence of our want that feeling our miserie we might flie vnto him for mercie And therefore are we to humble our selues before God that being cast downe in our selues we may bee exalted in Christ. Wherefore in our fast we are so to deplore our miserie that withall we implore the mercie of God being well assured though in our selues we are vnworthy to appeare in his presence or to lift vp our eyes to heauen yet comming vnto him in the name of Christ we and our prayers shall be accepted of him in his sonne This faith is to be grounded also on the gracious promises of God made vnto vs in Christ As namely that whatsoeuer we shall aske the father in his name he will giue it vnto vs Call vpon me in the day of trouble I will deliuer thee and thou shalt glorifie me And more specially the Lord promiseth by his Prophet Ioel to the people of the Iewes being afflicted with a grieuous famine That if they humbled their soules before him in fasting and prayer he would graunt their desire 39. And the same may be confirmed by the experience of those who hauing vsed this exercise haue obtained their requests at the hands of God Call to mind the examples in the places before alledged of Annab 1. Sa. 1. of the Israelits 1. Sam. 7 of Iosaphat 2. Chr. 20. of Neb. cha 1. of Daniel chap. 9. of Ezra who professeth his experience in this behalfe We fasted saith he and besought our God for this and he was intreated of vs. Of Esther Mordochay and the Iewes who ordained the fast of Purim to be celebrated yearely on the fourteenth and fifteenth day of the moneth Adar as dayes of feasting and joy and as perpetuall monuments of that great deliuerance which they had obtained by fasting and prayer In which sence they are called Verba seu document a ieiuniorum clamoris sui Esth. 9.31 And for the better confirmation of our faith let vs to this experience of Gods dealing with the faithfull add the examples euen of Rehoboam of Achab and of the Niniuits For if when the Lord had threatned destruction to Rehoboam by Shemaiah to Achab by Elias and to the Niniuits by Ionas notwithstanding by fasting and humbling themselues Rehoboam who with his people had forsaken the Lord Achab who had sold himselfe to commit wickednesse and the Niniuits who being not onely aliants from God but also the posteritie of cursed Cham had filled heauen and earth with their transgressions escaped that judgement which was threatned against them how much more is this exercise to be vndertaken of all those that truly repent and beleeue in Christ with assurance of good successe Feare not my little flocke saith our Sauiour Christ to all the faithfull for it is your fathers pleasure to giue you the kingdome and therefore he will not denie you small requests if they may bee for your good And if the Lord hath so loued vs as that he hath not spared his sonne but hath giuen him for vs all how shall he not with him giue vs all things also that may be expedient for vs He doth not thinke any thing too good or too deare for vs who hath giuen his sonne to vs in pretium for a ransome and reserueth himselfe in pramium for a reward 40. But you will say If our faith must bee grounded vpon the promises of God what helpe then doth fasting affoord vnto it I answer first That fasting being commaunded and ordained of God it is to be vndertaken with expectation of a blessing vpon his owne ordinance And secondly although our faith may not relie vpon the merit of our fasting which indeed is none but only on the promise of God in Christ yet being rightly performed it affoordeth a good testimonie to our conscience that the promise belongeth to vs for although we beleeue in generall the promises of God to be true yet we shall haue small comfort by them vnlesse we can be persuaded that they belong vnto vs. And how can we persuade our selues that they belong vnto vs if we haue not the condition implied in the promise As for example The Lord hath promised to haue respect to the humble to be neare vnto them when they call vpon him to giue grace vnto them and to exalt them Likewise to them that hunger after righteousnesse and thirst for his grace he hath promised that they shall be satisfied If therefore thou wouldest apply these promises to thy selfe thou must humble thy selfe before God and not be lifted vp with pride thou must hunger and thirst after the grace of God and righteousnesse of Christ and not be full with a conceit of thine owne righteousnesse But by fasting our humiliation as I haue shewed may be furthered and our spirituall hunger increased and so our selues better qualified according to the condition included in the promise which condition if we find in our selues then may we from the promise as it were the proposition applied to our selues by the testimonie of our conscience as it were the assumption gather to our selues a comfortable conclusion Of which comfort they bereaue themselues who performe this exercise in an opinion of meriting thereby for when fasting is joyned with a conceit of merit it doth not so much humble the bodie as puffe vp the soule and so make it vncapable of the grace of God for the Lord giueth grace to the humble and he resisteth the
proud And as the blessed virgin saith He filleth the hungrie with good things but the rich he sendeth emptie away 41. Another notable meanes to confirme our faith in the assurance of obtaining our sute is to forsake our sins which make a separation betweene God and vs and to promise amendment for the time to come which also is testified by our fast For it is not sufficient to confesse our sinnes if we would find mercie with God but also we must forsake them And if we desire to be deliuered from the euill which doth afflict vs and to obtaine the contrarie blessing which doth affect vs then it behooueth vs to forsake our sinne which is the cause of the affliction and also an obstacle and as it were a partition wall betwixt God and vs to keepe his blessings from vs. Wouldest thou then haue thine affliction remooued remooue the cause which is thy sinne And if thou wouldest haue God to repent him of the euill of affliction which he hath either threatned or inflicted then must thou also repent of the euill of sinne which hath merited the affliction Now if we shall truly repent of our sinnes and vnsainedly purpose amendment of life for the time to come then may we persuade our selues that our preseruation and deliuerance shall be joyned with Gods glorie consequently may be emboldned with better assurāce of faith to desire the Lord to preserue deliuer vs euen for his own glory for his names sake But here as we desire any sound cōfort so must we deale soundly with the Lord and not as the common practise of the most in the time of affliction to promise greatmatters vnto the Lord which they haue no true purpose to performe for this is to flie vnto God and to go about to deceiue him with our lippes 42. And hereby appeareth the great necessitie of joyning the practise of repentance with the exercise of prayer in our fast And therefore fasting as it was ordained to be an helpe vnto our prayer so also to bee both a testimonie furtherance of our repentance as I haue shewed Now our repentance standeth in two things in the eschewing of euill and doing of good As touching the former abstinence from euill and ceassing from sin is signified in our fast by abstinence form food and delights and by cessing from our labors For therefore the Lord doth the rather require in our fasts the abstaining and ceassing from things in themselues lawfull that thereby we might be admonished much more to abstaine from that which is vnlawful In which respect Basil calleth fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a medicine to take away sinne And Augustine this is sayth he the profit of fasting that whiles we fast from lawfull things wee are admonished more and more to forbeare vnlawfull things If therefore wee auoid things which sometimes are lawfull let vs chiefely auoid sinnes which are neuer lawfull if we fast from meats much more let vs fast from sinnes Quid prodest vacuare corpus ab escis animam replere peccatis What auaileth it to keepe the body emptie from meats and to fill the soule with sinne For abstinence from things lawfull if it be not joyned with abstinence from things vnlawfull that is to say if our fasting from food and other delights be not joyned with fasting from sinne it is odious and abhominable in the sight of God A day of rest and not resting from sinne the Lord cannot endure together It is not the emptinesse of the bellie or cleannesse of the teeth but the puritie of the foule and cleanenesse of the heart nor the outward rest from labour but the spirituall rest from sinne that is acceptable vnto God without which the outward fast as it causeth vs to smell worse to men according to the prouerbiall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so maketh it vs to stinke before God 43. It is well said of the heathen man that we ought to fast from sinne For as Basill truly sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true fasting is abandoning of euill And to the like purpose others of the fathers Chrysostome True fasting sayth he is abstinence from euill and againe the commendation of a fast is not abstaining from meat but auoiding of sinne Augustine The fasts of Christians are rather spiritually to be obserued than carnally Wherfore let vs principally fast from sinne For what a thing is this that any deceiuer should abstaine from meats which God hath created and should grow fat with sinne principally therefore let our mind fast from euill for seeing fasting is the humbling of the soule what a thing is that to be humbled and abated in food and increased in sinne And likewise Cyrill Wilt thou haue mee shew thee what manner of fast thou must obserue fast from all sinne take no food of mallice receiue no dainties of pleasure inflame not thy selfe with the wine of lust fast from bad practises abstaine from euill speeches containe thy selfe from wicked thoughts such a fast pleaseth God But these testimonies of men were of little weight if the Lord himselfe did not auouch the same truth See therefore Esay 58. and Zach. 7. where the Lord rejecteth the fasts of the Iewes because whiles they fasted and forbare their food they did not forbeare their sinnes We must therefore remember when we obserue a fast and consecrate a Sabbath of humiliation vnto the Lord that we turne away our foot that is our affections from doing our owne will therein neither must we follow our owne waies nor seeke our owne delights nor speake a vaine word 44. And as we are to abstaine from all sinne in generall so especially from those wherein we haue chiefly offended and haue thereby prouoked the Lord either to shake his rod at vs or else to correct vs therewith For they being the cause of the judgement must be remoued away if we would haue the judgement it selfe remoued And therefore the Niniuits when they proclaimed a fast gaue in charge that euery one should turne from his euill way and from that violence for that was the crying sinne of the Niniuits which was in their hand And when God saw their workes that they turned from their euill waies he also repented of the euill that he had said that he would doe vnto them that is to say he did it not And we must so abstaine from our sinnes as that we may not seeme to haue laid them aside for a day or two but to haue cast them off for euer For that is not the fast which the Lord hath chosen that a man should afflict his soule for a day and hang downe his head like a bullrush For as the sonne of Syrach sayth He that washeth himselfe because of a dead bodie and toucheth it againe what auaileth his washing so it is with a man
others as wiues children and seruants may not take vpon them to obserue a fast on a working day without the leaue and liking of their gouernours 49. The publicke fast is that which being vpon publicke cause by publicke authoritie proclaimed before the Lord is both publickly and priuatly to be sanctified of all as a Sabbath of humiliation vnto the Lord. In which definition there are foure things to bee obserued first who are to appoint the publicke fast secondly vpon what cause thirdly who are to obserue it fourthly how As touching the first The appointment of publicke fasts appertaineth to those who haue publicke authoritie to call the people together to the publicke worship of God and to cause them to cease from their bodily labors and worldly affairs as appeareth in the examples of publicke fasts recorded in the word of God as 2. Chron. 20.3 Ion. 3.7 1. Sam. 7.5 Ezr. 8.21 Ioel 1.14 And this they are to doe by proclaiming of the fast that is both by giuing publicke notice of it and also by charging all men to assemble themselues at the time appointed to obserue it according to the direction of the holy ghost by the Prophet Ioel Blow the trumpet in Sion sanctifie a fast that is by your proclamation which is meant by sounding the trumpet appoint a fast to be sanctified proclaime a day of rest or Sabbath of humiliation assemble the people c. And here we are to obserue that which is further added out of Ierem. 36. that this fast is to be proclaimed before the Lord that both they which haue authoritie doe proclaime it not in any wicked or worldly respect but in vprightnesse of heart as before the Lord and also that those who are to obserue it assemble themselues as before the Lord to sanctifie a fast vnto him 50. The next thing to be considered is the cause whereupon the fast is to be proclaimed that when there is just cause those which are in authority may take knowledge of their dutie in this behalfe And that is as I haue generally noted before when we haue some important and vrgent occasion to become humble and earnest suters vnto the Lord either for the obtaining of some speciall and publicke blessing or for the remoouing of some publicke euill and this either for our selues or for other churches of Christ. As for example when some publike matter of great importance is to be attempted then as we haue extraordinarie occasion to craue the blessing of God vpon vs so also we haue just cause to fast Consider to this purpose the examples of Ezra chap. 8. and of the faithfull in the primitiue Church Act. 13. and 14. both which being to craue the blessing of God the former vpon their voyage towards Ierusalem after their captiuitie the latter vpon the ministerie of his seruants whom they either ordained or sent forth to the worke of their ministerie commended their sute vnto the Lord by publicke fasting and prayer Which examples may be a sufficient direction for appointing publicke fasts vpon occasions of no lesse importance In the hystorie of the Kings it appeareth to haue beene the custome of the Israelits though that practise was monstrously abused by Iezabell that publicke matters of importance should bee enterprised with a fast 91. As touching publicke euils they be either publicke sinnes or publicke judgements of God for sinne For if the people of God haue committed some common or publicke sinne and thereby haue prouoked the Lord to wrath and indignation as indeed when we sinne he is angry then it behoueth them to judge themselues if they would not bee judged of the Lord and by humbling themselues before the Lord in fasting and prayer to appease his anger and to preuent his judgements The people of Israel when many of them had sinned by idolatrie and by reason of their sinne stood in feare of the Philistims the Prophet Samuell assembleth them together to Mizpeh where they solemnized a fast and pouring forth water before the Lord acknowledged and bewayled their sinne Likewise when many of the Iewes who were returned from captiuitie had mingled themselues in mariage with the heathen people of the land contrary to the commaundement of God they humbled themselues before the Lord in a publicke and solemne fast If wee therefore would auoid the judgements of God as they did wee must follow the example of their repentance when we haue not beene behind them in sinne But if it please the Lord to manifest his wrath either by threatening his judgements or by inflicting them then doth the Lord as it were call vs to this exercise Now the Lord threateneth his judgements first by his Prophets and ministers as by Ionas against the Niniuits whereupon they fasted secondly by some manifest tokens of his wrath as by earthquakes and other prodigious signes whereby the auncient Romans being also Gentiles haue beene mooued to proclaime publicke fasts thirdly by giuing vs notice of some imminent danger as when we heare of an open inuasion intended by forraine enemies which consideration mooued Iosaphat to proclaime a fast or vnderstand of some more secret plot or conspiracie against the Church the prince or state such as was the conspiracie of Haman against the people of the Iewes for the disappointing whereof the Iewes did fast If therfore the Lord do in like sort threaten vs as it were shake his rod ouer vs we must prepare our selues to meet our God and to turne vnto him by repentance with fasting and prayer 52. And if judgements threatened should mooue vs to fast how much more are wee bound to humble our selues vnder the mightie hand of God when it is vpon vs scourging and afflicting vs for our sinnes As for example when the Lord sendeth any of the publicke messengers of his wrath as the sword famine pestilence captiuitie The ten tribes after two discomfitures receiued at the hands of the Benjamits wherein fortie thousand of them were slaine humbled themselues before the Lord by fasting and prayer The Prophet Ioel when the Lord sent a grieuous famine vpon the land earnestly exhorted the Iewes in the name of the Lord to turne vnto him with all their heart with fasting with weeping and mourning c. Likewise for the time of pestilence as well as of famine Salomon giueth direction that men should humble themselues before the Lord. Which course his father Dauid had taken when the Lord sent the pestilence amōg the people of Israel which judgement was occasioned by his numbering of them but caused by their owne sins Moses also when the plague was begun among the people of Israel for their murmuring he commaundeth Aaron to take his Censer and putting therein incense to go among the people and to make an attonement for them which Aaron hauing done and standing betwixt the dead and them that were aliue the
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
carefull to auoid our sinnes if we desire that our affliction may be remoued for they are as a wall of separation betwixt God and vs. If therefore thou wilt not ceasse to sinne neither will God ceasse to afflict thee vnlesse perhaps hee will giue thee ouer as one that is incurable as Phisitians sometimes giue ouer their patients when they thinke them past cure And to conclude this point if when thou callest vpon God in the time of trouble the Lord doth not deliuer thee examine they selfe whether thou doest not continue in sinne without repentance and if thou doest breake off thy sinne by repentance and turne vnto the Lord and he will heare thee for so he saith by the Prophet Esay after hee had protested that hee would not heare their prayers whiles they continued in their sinnes Wash you make you cleane take away the euill of your workes before mine eyes ceasse to do euill learne to do well seeke iudgement releeue the oppressed iudge the fatherlesse defend the widdow Come now and let vs reason together saith the Lord though your sinnes were as crimson they shall be made white as snow though they were red like scarlet they shall be as wooll The second limitation is in respect of the prayer it selfe For we haue no assurance that God will heare euerie prayer but onely such as is made according to his will reuealed in his word as Iohn saith this is our assurance that if we aske any thing according to his will he heareth vs. We must therefore be carefull that our prayer be conformable to the word of God both in respect of the maner and forme how we pray and also in regard of the end as touching the manner there are three things which are especially required First that we pray in truth for it maybe that when thou callest vpon God thou prayest in hypocrisie and not from thine heart either because thou prayest with wandring thoughts or with fained lippes With wandring thoughts when as thy tongue vttering a prayer thy heart goeth a wandring or whoring after the vanities of this world or is otherwise distracted with other vnseasonable thoughts For if when thou commest neere to the Lord with thy lippes thou remouest thy heart from God thou maist justly feare left in steed of the blessings which thou seemest to aske thou pull down the judgements of God vpon thee according to the threatning of the Lord by the Prophet Esay chapter 29. For if thou shouldest joyne into one speech the thoughts of thy mind and the words of thy mouth both which the Lord doth vnderstand a like thou wouldest be ashamed to deliuer such a speech to a mortall man which thou art not ashamed to vtter vnto the immortall God Or how canst thou looke that God should heare or regard thy prayer when thou doest not heare nor regard thy selfe With fained lippes thou prayest when the desire of the heart doth not agree with the prayer of thy lippes when thou askest with thy mouth that which thou doest not desire with thine heart or when thou pretendest that in thy prayer which thou doest not intend or promisest that which thou doest not meane to performe this is no better than lying vnto God when men cry vnto God but not from their harts as the Prophet Hosea speaketh for what doth a man but lie when hee speaketh otherwise than he thinketh This is a common fault of men when they are in affliction to promise and pretend great matters when notwithstanding their heart is not vpright with God and therefore the more carefully to be auoided of vs lest we seeme with the vnsound Israelits when the hand of God was vpon them to go about to deceiue the Lord with our mouth and with our tongue to speake lies vnto him It is true indeed that God hath promised to heare the prayers of them that call vpon him but this promise is to bee vnderstood with restraint to them that call vpon him in truth As Dauid most plainely teacheth Psal. 145 The Lord is neare to all that call vpon him what to all yea to all that call vpon him in truth For that payer which is acceptable to God is not onely the moouing of the lippes or the speech of the tongue or the lifting vp of the eyes or hands but it is the lifting vp of our soules as Dauid describeth his prayer Psal. 25 A lifting vp of our hearts with our hands vnto God in the heauens as Ieremie exhorteth vs to pray it is the pouring forth of our soule before the Lord as Anna expresseth her prayer 1. Sa. 1 and as Dauid willeth vs to pray Ps. 62. The second thing required in respect of the maner is that we pray with feruencie of spirit It may be when thou callest vpon God thou prayest for fashion rather then for feeling and so vtterest a cold or luke-warme prayer like to thy selfe which thou mayst justly feare is no more acceptable vnto God than luke-warme water to the stomacke It is true that the prayer of the righteous man auaileth much but with this addition if it be feruent This is that prayer which pierceth the clouds and is effectuall with God If therefore we would obtaine our sute let vs craue the assistance of Gods spirit by whose helpe and direction we may pray with sighes that cannot be expressed let vs learne to poure forth our soules like a streame of water let vs as the Apostle speaketh in the Epistle to the Thessalonians pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundantly or exceedingly let vs with reuerence be it spoken to the glorious majestie of God wrestle with the Lord in our prayers as the Apostle speaketh which kind of wrestling Iacob hauing vsed Gen. 32 he became Israell that is one which preuaileth with God as the Prophet Hosea sheweth chapter 12.3 4. The third thing required in the manner is that wee pray with faith It may bee when thou prayest thou art in doubt whether thou shalt be heard and therefore mayst not looke to obtaine thy sute For it is the prayer of faith to which the promise is made whatsoeuer you aske in prayer saith our Sauiour Christ if you beleeue you shall receiue it Likewise Iames If any man saith he want wisdome let him aske it of God and it shall be giuen him But let him aske in saith and wauer not for he that wauereth is like a waue of the sea tost of the wind and caried away Neither let that man thinke that he shall receiue any thing of the Lord. If therefore thou wouldest pray acceptably thou must pray with faith for without faith it is impossible to please God With faith I say in God for how canst thou call vpon him in whom thou doest not beleeue with faith in Christ being assured that both thou though sinfull in thy selfe thy prayer though vnperfect in it selfe
measure of their graces either in respect of the greatnesse or of the continuance that patience may haue her perfect worke in them And hence it is that the best men haue endured the greatest trials as appeareth in Abraham Dauid and Iob c. Wherefore Iames exhorteth vs to count it exceeding ioy when we fall into manifold temptations knowing that the triall of our faith for so he calleth affliction bringeth foorth patience And let patience sayth he haue her perfit worke that you may be perfit and entire lacking nothing If the Lord doe trie vs to discouer and bewray our weakenesse that so hee may abate our pride and humble vs before him it is sometimes expedient that the afflictioÌ„ should be prolonged though to our griefe for the present yet to our good in the end Because many men are able to endure the first brunt and therein greatly please themselues who notwithstanding in the continuance of the affliction doe notably bewray their weakenesse But because this kind of triall is also a chastisement let vs consider those fruits and effects which the Lord by chastisements doth worke in his children 1. First therefore the Lord doth chastise vs that hee might teach vs to know our selues and acknowledge our sinnes and might humble vs vnder his hand for prosperitie puffeth men vp and maketh them forget themselues 2. That he might stirre vs vp to call vpon him often and that with feruencie of spirit for when men enjoy their ease they are not vsually either so feruent or so frequent in prayer 3. That he might reclaime vs from sinne and might mortifie our corruptions for as fire purgeth gold so doth affliction the children of God 4. That he might teach vs obedience by those things which we suffer 5. That hee might waine our soules from worldly desires 6. That he might exercise and strengthen our faith and patience Well then call thy selfe to an account thou which thinkest it so long till thou bee deliuered First art thou not yet humbled vnder the mightie hand of God but continuest still as proud and as vaine as in former times assure thy selfe it is good for thee that thine affliction should be continued that thou mayest learne humilitie and the knowledge of thy selfe and mayest be brought to a more serious consideration of thy sinnes and of thy wretched estate in thy selfe 2. Doest thou not flie vnto the Lord by prayer or if thou prayest doest thou pray but coldly and as it were for fashion sake therefore the Lord delayeth to helpe and deliuer thee that thou mayest learne to call vpon him seriously and feruently 3. Hast thou not yet repented thee of thy sinne whereby thou diddest prouoke the Lords anger against thee Hast thou not yet turned to him that smiteth thee Therefore doth he continue thine affliction as thou continuest thine impenitencie and as thou delayest thy repentance so doth he delay his helpe 4. Hast thou not yet learned obedience by that which thou doest suffer Therfore doth he still continue thine affliction to teach thee obedience and to make thee partaker of his holinesse for although the chastisement of God vpon thee seeme grieuous for the time yet in the end it will bring foorth the quiet fruit of righteousnesse vnto thee who art exercised thereby For which cause Dauid as hee professeth of himselfe that it was good for him that hee had beene afflicted that â—e might learne the statutes of the Lord so he pronounceth that man blessed whom the Lord doth chastise and teach in his law c. 5. Art thou still addicted to the world minding and affecting things below more than the things which are aboue Therefore the Lord mingleth thy worldly prosperitie with the gall of affliction that as nurses by laying bitter things vnto their dugs doe waine their children from them so hee by affliction might waine thee from the world and that through bearing the crosse thou mightest bee crucified to the world and the world to thee 6. Hast thou not yet learned patiently to beare the crosse to repose thine affiance in God more than in the meanes which God permitteth to thee Therefore doth he still continue thine affliction that thy patience might be exercised and by exercise confirmed as the Scriptures testifie therefore doth the Lord bereaue thee of other meanes that thou mightest relie onely vpon him Here then we are to be admonished to make a right vse of our afflictions and as we desire to be deliuered for our comfort so to labour that these or such like effects may by our affliction be wrought in vs for if wee desire to bee deliuered out of affliction before it hath wrought any good effect in vs wee desire vnawares that God should giue vs ouer as incorrigible When as therefore a faithfull man hath prayed effectually vnto the Lord for deliuerance out of affliction and yet is not deliuered let him know that it is not good for him to be deliuered as yet And withall let him bee persuaded of these two things First that God doth chastise him in loue for his profit according to his necessitie as being not delighted with our afflictions and therefore inflicteth vpon him no greater measure of affliction than in his fatherly wisedome he thinketh necessarie And therefore wee ought to possesse our soules in patience committing and resigning our selues into the hands of almightie God as of a most wise and louing father and most expert phisition of our soules A sonne that hath any grace in him will meekely submit himselfe to the chastisement of a wise and carefull father how much more ought we to submit our selues to the correction of our heauenly father A man that hath in his bodie any wounds or sores he will not onely be patient but thankefull also towards the surgeon that launceth or seareth his bodie that hee may cure it how much more ought we patiently and thankefully to suffer the Lord to afflict our bodies that he may saue our soules Secondly let him be assured that the Lord doth neuer reject the effectuall prayer of a faithfull man but alwayes heareth the same graciously if not according to his desire yet according to his profit yea that hee alwayes graunteth it if it be rightly conceiued For as we are to aske spirituall graces necessarie to saluation absolutely so wee are to beleeue absolutely that God will graunt the same vnto vs yea this is a certaine and comfortable truth that whosoeuer hath thus much grace truly and earnestly to desire any sanctifying grace the same grace is alreadie begun in him the Lord accepting in his children the will for the deed And as wee are to aske temporall blessings conditionally so farre foorth as the graunting thereof may stand with Gods glorie and our euerlasting good so we are to beleeue and to be assured that God will graunt the same so farre forth as may be for the
glorie of his name and for our spirituall good Wherefore to conclude if it be good for the children of God to be deliuered out of affliction the Lord deliuereth them when they haue called vpon him according to his most gracious promise in this place but if it bee not good for them to be deliuered then deliuerance being not a blessing is not within the compasse of Gods promise and therefore in stead of that he giueth them patience with the inward comfort of the holy ghost blesseth and sanctifieth their affliction vnto them causing it and all things whatsoeuer to worke together for the good of them that loue him And thus much concerning the deliuerance promised now followeth the fruit of deliuerance obtained And thou shalt glorifie me Out of which words wee are briefely to obserue foure things the first for the comfort of the godly and the terrour of the wicked For if wee therefore aske deliuerance that wee may glorifie God and haue a certaine purpose and setled resolution after we are deliuered to glorifie him especially if wee confirme our purpose and resolution by a godly vow wee may from hence conceiue certaine hope that we shall be deliuered for so much as wee hereby doe plainely see that our deliuerance and safetie shall bee joyned with Gods glorie and therefore may be bold for the confirmation of our faith to entreat the Lord as the faithfull haue vsed to doe that hee would spare vs for his names sake and that he would deliuer vs euen for the glorie of his name that being deliuered we may praise and glorifie his name among men which being dead we cannot do For as Dauid saith In death there is no remembrance of thee in the graue who shall praise thee But if we haue a purpose to continue in our sinnes and therefore desire deliuerance that we may haue freedome to follow our owne courses as we cannot intreat the Lord that hee would deliuer vs for his owne name sake so can we not conceiue hope that we shall be deliuered for our good seeing our life after our deliuerance is like to be joyned with the dishonour of God The second thing serueth for our instruction That as we are here taught so we should not onely acknowledge the glorie of God to bee the end of our deliuerance and preseruation but also bee carefull to referre the same to the glorifying of God for this is the supreme end of our life and being Whereunto if our life be not referred we liue in vaine Many when they are in distresse will promise and vow a studie and care of glorifying God after they are deliuered of which vow notwithstanding afterwards they are vnmindfull But it may be asked how are we to glorifie God I answer both inwardly and outwardly Inwardly in our minds by intending the glorie of God in all things or as the Prophet Malachie speaketh By putting into our harts to giue glorie to his name that whether we eat or drinke or whatsoeuer we do all may be done to the glorie of God Outwardly in our words and deeds In our words that we make the glorie of God both the matter of our speech when we praise and magnifie God giuing him thankes for our deliuerance and all other his blessings for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glorifie God as Luke speaketh chapter 2 and as the Lord professeth in the last verse of this Psalme He that sacrificeth praise doth glorifie me And we are the rather thus to glorifie God because this fruit the Lord requireth both in this place and elsewhere in the Scriptures and also expecteth the same at our hands And further he esteemeth himselfe to bee honored and glorified when he is praised and magnified and therefore farre preferreth the sacrifice of praise that is the fruit or calues of our lippes confessing vnto God before all the sacrifices of goats and buls prescribed in his Law And for this cause the faithfull in their affliction vse to promise by vow these sacrifices of praise which being deliuered they are carefull to performe Howbeit it cannot be denied but that the greatest part of men forget to bee thankfull as appeareth by the storie of the ten lepers to whom being all clensed one onely returned to giue praise and thankes to God But let vs in this our affliction for the confirmation of our faith seriously vow these sacrifices of praise vnto God and if it please God to deliuer vs let vs bee mindfull to offer vnto the Lord the sacrifice of praise and pay our vowes vnto the most high for if with Dauid we should deliberat with our selues what to render vnto the Lord for all his benefits towards vs we must resolue as he doth to take the cup of saluation that is of thankes for his preseruation of vs and so pay our vowes vnto the Lord. And if this be the onely thing almost which we can render vnto the Lord we are exceedingly vnthankfull if we bee wanting therein We are also to make the glorie of God the end of our speech by auoiding all idle words and rotten speeches whereby good maners might be corrupted And contrariwise endeuouring that our speech being gracious alwayes and seasoned with salt God may be glorified thereby and our brethren edified Lastly we are by our deeds to glorifie God by bringing forth the fruits of good works For by this meanes we shall not onely glorifie God our selues as our Sauiour Christ saith Herein is my father glorified that you bring forth much fruit but also be authors vnto others of glorifying him to which purpose hee exhorteth vs so to let our light shine before men that they seeing our good workes may glorifie our father which is in heauen The third thing to be obserued is a twofold doctrine For first when God doth promise vs this grace to glorifie him this proueth that or care and studie to glorifie God is not a matter in our owne power but is the free gift of God And therefore as the Lord here promiseth â—nd elsewhere sweareth to giue vs this grace so are we by earnest prayer to begge the same at his hands as we are taught in the first petition of that forme of prayer which Christ hath prescribed to vs namely that God would giue vs grace to glorifie his name And secondly whereas the Lord promiseth to the faithfull that they shall glorifie him hereby it appeareth that the children of God haue a great desire to glorifie God and esteeme it as a greater benefit than their deliuerance it selfe if God will vouchsafe to make them instruments of his glorie for that they acknowledge to be the end whereunto their deliuerance is to bee referred Now the end is alwayes better than that which is destinated thereunto And the same thing is signified by the order of petitions in the Lords prayer whereby we are taught to preferre the glorie of
God before those things which concerne not onely our temporall but also spirituall good The fourth last thing is a reproofe check of those who haue no zeale of Gods glorie for seeing the Lord promiseth to the faithfull that they shall glorifie him and elsewhere by oath confirmeth that to those that he re-redeemeth he will giue this grace to worship him in holinesse and righteousnesse therefore we may easily discerne in what number they are to be reckoned who haue no care to praise God for this deliuerance neither haue any desire to glorifie him To conclude therefore that this affliction and hand of God afflicting vs may be remoued let vs flie vnto God by humble heartie and effectuall prayer as we are commanded in this place let vs humble our selues vnder the mightie hand of God let vs turnâ— vnto him that hath smitten vs let us be carefull to meete him in his iudgements let vs repent of our sinnes let vs vnfainedly vow the sacrifice of praise and thanksgiuing and a serious care hereafter to glorifie God that so with better assurance of faith we may intreat him to deliuer vs let vs be mindfull to glorifie him and to render our vowes vnto the most high that so it may plainely appeare that our preseruation and life is joyned with the glorie of God Otherwise if we shall forget this great mercie of God and dishonour him by our sinnes we are to feare lest some more grieuous iudgement shall befall vs. As our Sauiour Christ said to the man whom he had cured Behold thou art made whole sinne no more lest a worse thing come vnto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS VVhat fasting in generall is viz. Not a sober Or abstemious vse of food But an vtter abstinence therefrom Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Varinus Nor yet a forced abstinence Act. 27.33 Or want Psal. 102.4 109.24 Amos 4.6 Act. 27.21.33 But a voluntarie forbearing of food Mat. 15.33 Maâ— 8.3 Mat. 6.16.17 18 The sorts of fasting For it is either naturall or ciuile 1. Sam. 14.24 or spirituall Hieronymus And that is either the moral and chast fast or the religious and deuout fast VVhat the chast fast is 1. Thess. 4.4 5. 2. Cor. 6.19 And what other helpes must concurre therewith viz. 1 Sobrietie in moderating not only the inward fancies affections bâ—â— also the outward seâ—ces Psal. 119.37 Iob. 3â— 1 Eccles. 9.8.9 2 Temperancie in diet Mat. 19 11. 1. Cor. 7.7 3. Prayer 4. Vigilancie 1. Pet. 4.7 1. Thess. 5.6 5. Diligence painefulnesse Auoiding contrariwise intemperancie in diet Hieronym 2. Cor. 6.6 Ad Rusticum Monach. de viuendi formae Ad Furiam de viduitate seru. August de temp serm 56. Hieronym ad Eustoch de custodia virginit Ad Furiam de vidâ—itate seru. Terent. Eunuch Ouid. 2. de Remed Prou. 23.33 Gen. 19.32 33. Valer. Max. lib 2. c 1. Slouthfulnes c. Ezek. 16.49 Ouid. 2. de remed Theophrast Definit breuior 69. 2. Sam. 11. †Ergo vbi visus eris nostra medicabilis arte Fac monitis fugias otia prima meis Otia si tollaâ— periere Cupidinis arcuâ— c. Ouid. * Rom. 13.12 13 VVhich meanes of chastitie not sufficing in single life 1. Cor. 7.2 9. Men are bound to flie to mariage as the lawfull remedie against lust VVhat the religious fast is viz. § 2. That it is an exercise of religion ordained of the Lord. Both in the old TestameÌ„t and that not as ceremonial and peculiar to the Iewes Leuit. 16.29 23.27.29 Zac. 7.5 8.19 * Mat. 6.17 * Ioel. 2.13 Esay 58.5 1. King 21.27 Esay 58.5 Mat. 6 16. 2. Sam. 12.20 Esth. 4.1.3 Ezr. 9.3 Dan. 9.3 10.3 But as a morall and common to all Leuit. 23. Nehe. 8.9 10. Esth. 9.18 19. 2. Chro. 20.3 Ezr. 8.21 Ioel. 1.14 2.15 Leuit. 23.32 Esay 58.5.13 But also in the new Testament Mat. 6.16 Vers. 18. Mat. 9.14 Luk. 5.33 Mar. 2.18 Mat. 17.21 Luk. 2.37 Aâ—â— 13.3 Act. 14 2â— 2. Car. 11.27 And yet not ordinarily to be performed 1. Cor. 7.3.5 Mat. 9.15 Phil 4.4 1. Thes. 5.16 Mat. 9.16 Esay 22.12 Ioel. 2 1â— Leuit. 23.29 But extraordinarily as speciall and vrgent occasion is offered The causes of fasting are either the obtaining of some speciall good Nehe. 1.4.11 Ezr. 8.21 Esth. 416. Rom. 1.16 1. Cor. 1.21 Act. 13.3 14.23 Hicronym in pâ—ologo super Math. Or remouing of some euill whether it be the euill of sinne Act. 9.9.11 1. Sam. 7.6 Ezr. 9.3.6 10.6 Neh. 9.1.2 Or the euill of affliction that either imminent Esay 22.12 Ionas 3.5.6 Chro. 20.3 Or present As famine Ioel. 1.14 2.12.15 Ios. 7 6. Sword Captiuitie Dan. 9.3 Sicknesse and mortalitie 1. Sam. 12.16 Psal. 35.13 Vpon such occasions necessitie is imposed Esay 22.12 Definit breuior 129. 130. On publicke persons who haue authoritie to proclaime Ioel 2.25 And on priuat persons to obserue the fast Ezek 9.4 Math. 6.18 Rom. 13.14 Gal. 6. â— The religious fast consisteth on two parts viz the outward and the inward exercise 1. Tim. 4.8 In the outward exercise we are to consider from what we are to abstaine and for how long It is abstineÌ„ce first froÌ„ helpes of this life as first from food wholly 2. Sam. 3.35 Ezr. 10.6 Esth. 4 16. Ion. 3.7 Act 9.9 Math. 12.7 Gal. 5.13 The reasons why abstineÌ„ce from food is required Rom. 14.17 1. Cor. 8.8 Luke 21.34 Col. 2.23 2. Cor. 7.11 2 From sleepe in part Col. 4.2 1. Pet. 4.7 2. Sam. 12.16 Esth. 4.3 Ioel. 1.13 1. King 21.27 3 From ornaments costly attire Exod. 32. Exod. 33.1 Vers. 2. Vers. 3. Vers. 5. Vers. 4. Vers. 6. 4 From delights pleasures Quest. Euangel lib. 2. c. 18. 1. Cor. 7.5 Ioel 2.16 2 From bodily labours and worldly businesse Ioel. 1.14 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leuit. 23.36 Deut. 16.8 Leuit. 23.28.30.32 Why rest from labours is required Polit. 4.15 How long this abstineÌ„ce is to be vsed or the time of the fast Leuit. 23.32 Iudg. 20.26 2. Sam. 1.12 Ios. 7.6 2. Sam. 3.35 Hieronym in vita Hilarionis Esth. 4.16.17 Act. 9.9 1. Sam. 31.13 Dan. 10.2 3. Of the fortie dayes fast of Moses Elias and Christ. Dan. 10.3 1. Sam. 1.18 2. Sam. 12.20 Of the spirituall exercise or inward fast without which the outward is of no value Rom. 14.17 1. Tim. 4.8 Ion. 3. Iohn 4.23 24. Zach. 7.5 Vers. 5. Luk. 18.11 12 14. The inward fast is a solemn exercise of prayer ioyned with repentance Ezr. 8.21 Iam. 4.2 1 Iohn 5.14 Iam. 4.3 Esay 59.2 Iohn 9.31 Prou. 15.8.29 Mat. 11.21 Iob. 42.6 The two parts of repentance concurring with both the parts of prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panitentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipiscentia But for distinction sake we are first to speake of humiliatioÌ„ which is as it were a preparatiue to praier secondly of the parts and properties of prayer thirdly of