Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	duty_n	sabbath_n	4,529	5	10.0065	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03339	The doctrine of fasting and praier, and humiliation for sinne Delivered in sundry sermons at the fast appointed by publique authority, in the yeere 1625. By that late faithfull and worthy minister of Iesus Christ. Arth. Hildersam.	Hildersam, Arthur, 1563-1632.; Hildersam, Samuel, 1593 or 4-1674.	1633 (1633)	STC 13459; ESTC S104100	106,897	227

and much sleep is a great means of satisfaction and contentment to the body I said my bed shall comfort me saith Ioel 7. 13. my couch shall ease my complaint soe doth the want of it afflict the body much as appeareth also by Iobs complaint VVearisome nights are appointed to me saith he Iob 7. 3 4. when I lye downe Isay when shall I arise and the night be gone and I am fall of tossings to and fro unto the dawning of the day And this separation and restraint of our selves from these foure things must continue during the space of one whole day that is foure and twenty houres No fast we read of in Scripture continued for any lesse time And we have expresse commaundment we should keep it as a Sabbath Levit. 16. 31. It shall be a Sabbath of rest unto you Yea in this very point we should keep it as a Sabbath Levit. 23. 32. It shall begin in the ninth day of the seventh mo●●h at even from even unto even shall ye celebrate your Sabbath Now before I proceed to give you the reasons why this abstinence and restraining of our selves in these foure things should be so necessary upon the day of our fast I must give you certain cautions to prevent the mistaking of this Doctrine First That this outward abstinence is not the chief part of a true fast not the chief help to our prayers the inward humiliation of the soule is farre more acceptable to God and hath more force to make our prayers pierce the Heavens then all this Bodily exercise profiteth little saith the Apostle 1 Tim. 4. 8. and such are all these foure parts of abstinence that you have heard of But godlinesse whereof the inward afflicting of the soule and mortifying of our lusts is a chief part is profitable unto all things Rent your hearts and not your garments saith the Prophet Ioel 2. 13. Nay the restraining of our selves in these foure things is in it selfe no service of God nor acceptable at all unto him further then as it is a help to the inward humiliation of the heart and even animated by it That that is said of the one of these may bee fitly said of all Mat. 15. 11. That which goeth into the mouth defileth not a man and Rom. 14. 17. The Kingdome of God consisteth not in meat or drink Secondly That these outward signes and helpes to humiliation must bee increased according to the increase and urgency of the cause As there bee degrees in Gods judgements on a land or family or person some more generall then other some some more extreame then other some seven times more grievous as the Lord speaketh Levit. 26. 24. and such as doe more deeply affect the heart so ought these outward signes and helps of our humiliation bee proportionable thereunto Whereas ordinarily the fasts wee read of lasted but a day Levit. 23. 32. from even to even Iudg. 20. 26. they fasted that day untill even 2 Sam. 1. 12. they mourned and wept and fasted untill even the fast we read of Esth. 4. 16. was kept three dayes and three nights together If any man shall aske me doth not that example bind us I answer three things 1. That we in these Northerne Climates are not able to forbeare meat so long as they in those Countries were Experience teacheth us that the Spaniard and Italian needs not meat so much as we 2. We have not blessed be God the like occasion That judgement was so extreme generall presently imminent as they might well hold out their fast so long with feeling and affection which is the maine thing to be looked unto in this case and without hope and likelihood of that the injoyning of the other were but grosse hypocrisie as is plain by that speech of our Saviour Matth. 15. 7 8. 3. From that example we learne that though we cannot keepe so long a time without any intermission as they did yet when God shall increase the causes and occasions of our humiliation we may and ought to increase and multiply our fasts in that manner as the men of Iabesh Gilead did 1 Sam. 31. 13. they f●sted seven dayes Which also justifieth this most Christian and religious decree of our King and State in injoyning during this time of so great calamity a generall fast to be kept every weeke Thirdly That this law of outward abstinence in the dayes of our humiliation must give place to the necessity of man necessity said I yea even unto decency and conveniency also in some sort Though we must on the fasting day abridge our selves in our apparell yet may we have respect to comlinesse in our apparell even on that day We may not disguise our bodies or make them ridiculous as our Saviour noteth it to have beene the fashion of hypocrites to do They disfigure their faces saith He Mat. 6. 16. that they may appeare unto men to fast It is required even of the Minister and so likewise of other men to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comely and decent even that way 1 Tim. 3. 2. So though we must for the whole day of our humiliation abstaine from all food yet such as cannot fast so long without evident danger 1. either of their health or 2 of making themselves unfit to performe the spirituall duties of the day may lawfully eat something upon the fast day Two things will make this evident First The rest of the Sabbath which is as strictly injoyned as abstinence at a fast yet might be lawfully broken for the preservation of a mans life as we see in Eliahs travell 1 King 19. 8. five or sixe Sabbaths together yea for the preservation of the life of a beast Luke 14. 5. yea for the preservation of the health of a beast Luke 13. 15. For God delights more in mercy than in any externall workes even of His owne s●rvice Mat. 12. 7. Secondly This abstinence is injoyned but for a helpe to our prayers and other spirituall duties when once it ceaseth to be a helpe and proves an hinderance to them then is it of no worth with God I grant that such as cannot thus abstaine cannot keepe a fast but yet may they keepe a day of humiliation in as acceptable and effectuall a manner as they that can fast best Provided 1. that they abuse not this liberty and pretend necessity when there is none but remember that they have herein to deale with God which knoweth their heart 1 Thes. 2. 4. Gal. 5. 13. Brethren ye are called unto liberty onely use not your liberty as an occasion to the flesh 2. That that which they eat upon the day of humiliation be neither for quantity nor quality such but that they may still preserve in themselves such a feeling of the want of food as may afflict nature as we see Daniel did Dan. 10. 3. I eat no pleasant bread neither came fl●sh nor wine within my mouth neither did I annoint my selfe at all

THE DOCTRINE OF FASTING AND PRAIER AND Humiliation for Sinne. DELIVERED In sundry Sermons at the Fast appointed by publique authority in the yeere 1625. By that Late Faithfull and Worthy Minister of Iesus Christ. ARTH. HILDERSAM LONDON Printed by George Miller for Edward Brewster and are to be sold at his shop at the great North-doore of S. Pauls at the signe of the Bible 1633. THE CONTENTS OF these Sermons SERMON I. Doctrine GOds people ought to take to heart the miseries and calamities of others the judgements of God that are executed upon others Page 2 Reason In respect had ● 1. To them that are afflicted 3 2. To the Lord. 4 3. To our selves ● Vse 1. To exhort us to take to heart gods judgments upon our brethren visited with the pestilence 8 For. 1. It is a fearefull judgement and their case is lamentable 9 2. None of us can tell how farre it may goe how neere it may come to us 11 3. If this bee neglected by us it will prove but a forerunner of some more fearefull judgment 14 2. To exhort us to make right use of it 15 1. By examining our owne hearts whether those sinnes be in us that are the speciall causes of the Plague 21 2. By taking the right course speedily to make our peace with God 21 3. By increasing our care to reforme our families 23 4. By being more mercifull to them in distresse 25 SERMON II. Doctrine A chiefe duty we are to performe to them in misery is to pray for them Pag. 27. This duty is to be performed 1. Whereby we doe expresse our love to any and whereby wee may doe them good 27 2. For all that are in misery 27 3. Specially for Gods people 28 4. In an extraordinary manner when their misery is extraordinary 28 5. Publiquely and generally when the calamitie is common and generall 29 Reason 1. The Lord is he onely that both inflicteth the judgment and is able to remove it 30 2. He commandes desires and lookes for this duty of us in this case 31 3. There is great power and force in this to relieve our afflicted brethren 31 Vse 1. To teach us what account is to be made of such as are true Israelites indeed gracious and mighty with God in prayer 33 2. To reprove such as 1. Either cannot pray or 35 2. D●e not use to pray or 36 3. Will not pray 37 3. To examine our prayers and inquire how they have proved and what the causes have beene why they have proved noe better and these are 5. principally 39 SERMON III. David did not onely pray for his enemies when they were in misery but he did it in an extraordinary manner For his help in this prayer he clothed himselfe with sackcloth This was used much then in this case yet not as a religious but civill ceremony which we now are not bound to 4● 50 Doctrine In the dayes of humiliation besides fervent prayer and the afflicting of our soules certaine outward and bodily exercises are to be used by Gods people viz. Certaine things are to bee done and perfermed as 51 1. Reading and preaching of the Word 52 2. Singing of psalmes 53 3. Almesdeeds 53 4. Censuring and reforming of grosse sinnes 53 Certaine things also are to be forborne in the day of our humiliation for our better helpe in this duty 1. All manner of meate and drinke 55 2. All costlinesse and neatenesse in apparell 55 3. Delights of all sortes 56 4. All workes of our calling And in these 4. points this abstinence is to be used for a whole day 56 5. Yea some abatement there must bee also in our naturall rest and sleepe upon this day 57 Yet are there 3. Cautions to be observed touching this abstinence 1. Outward abstinence is not the chief part of a true fast not the chiefe helpe to our prayers in it 58 2. The outward signes and helpes to humiliation must bee increased according to the increase and urgency of the cause thereof 58 3. The Law of outward abstinence in the dayes of humiliation must give place to the necessity and conveniency of man 59 Reason This abstinence is necessary in the dayes of humiliation 61 1. To helpe forward the inward humiliation of the heart 61 2. To helpe forward the fervency of the heart in prayer 62 3. To professe and make outward protestation both of our submission to God and of our repentance and desire to bee reconciled unto him 62 Vse 1. To teach us how to keepe our Fasts in the right manner 64 2. To exhort us to conscience and care in all these particular outward and bodily duties yet not resting in them but referring them to the right ends 65 3. To reprove sundry abuses which are chiefe causes of the ill successe of our Fasts 66 SERMON IV. DAvid afflicted his soule in his fast And what the meaning of the phrase is 70 Doctrine The chiefe use of a religious fast is to humble and afflict the Soule with sorrow and griefe And the chiefe thing that makes 〈◊〉 prayers powerfull with God at our fasts or any other time when they proceed from humbled and afflicted soules Yet every sorrow in this case pleaseth not God 72 Reason Of that sorrow Gods people have expressed at their fasts c. And with which God hath beene so much pleased 75 1. The fellow feeling of the miseries of others 76 2. When the Lord either by his judgements or threatnings hath declared himselfe angry with them 77 3. When they have seene God dishonored by the sinnes of others 78 4 When themselves have offended and dishonoured God by their own sinnes 79 Reason Why the Lord so much desires and delights to see his people humble themselves with sorrow and afflict their soules 80 1. The cause and roote from whence this sorrow springs 80 2. The end and effect that it tendes unto For first It makes the soule more capable of every grace and fit to receive it 80 Secondly It workes repentance unto salvation 81● Thirdly It makes the Word and Christ and all Gods mercies sweeter unto us 81 Fourthly It makes us pray more fervently 82 Fiftly It makes us fitter to converse and walke with God 82 SERMON V. 1. Vse of the former doctrine is to exhort us to strive for this grace of godly sorrow and to be able to afflict our owne soules as David did 85 Motives to provoke us unto this 1. The example of Gods best servants 86 2. The promises God hath made unto this grace 91 SERMON VI. 3. THis is the best way to prevent the Lord from humbling and afflicting of our soules with his hand 99 Meanes to attaine to this grace of godly sorrow where in we are To use the helpe of others 1. A conscionable frequenting of the ministery of the Word 102 2. A willingnesse to bee privately admonished and reproved by some faithfull friend 106 SERMON VII THe meanes to attaine to godly sorrow and tendernesse

Word to them Ier. 36. 7. It may be they will present their supplication before the Lord this will stirre them up to pray fervently Secondly I find singing of Psalmes used in a most publike and solemne fast 2 Chron. 20. 19. For as there be Psalmes of all sorts of mourning and lamentation as well as of thanksgiving so is the exercise of singing them a singular meanes to stirre up holy affections of all sorts Ephes. 5. 18 19. Be ye filled with the Spirit speaking to your selves in Psalmes Thirdly I find Gods people have used to joyne with their extraordinary prayers as a meanes to make them the more effectuall almes-deeds and giving to the poore Acts 10. 4. Thy prayers and thine almes-deeds are come up for a memoriall before God And no marvell for see what testimony our Saviour gives unto this Luke 11. 41. Give almes of such things as ye have and behold all things are cleane unto you Fourthly and lastly I find that in their solemne fasts they have beene wont to examine and inquire what foule sinnes have beene committed amongst them that might be the causes of Gods judgements and to censure and reforme them This to have beene the custome of Gods people may appeare by the fast that was kept in Iezrel 1 King 21. 8 10. Iesabel wrote to the Elders and Nobles there to proclaime a fast upon occasion pretended as it seemes of some great judgement on the land or on that city present or feared In this fast inquiry was made as it may appeare what should be the cause of that judgement Two false witnesses step up suborned for the nonce and charge Naboth to be the cause of that judgement for he had blasphemed God and the King And indeed of all things that can be done at a fast this hath beene held by Gods people the principall and that that would give more force to their prayers than any thing els See it in Ezra 10. 1 3. so Ne● 9. 2. The seed of Israel upon the day of their fast separated themselves from all strangers And Verse 38. they made a solemne covenant with God and Cap. 10. 29 30. bound themselves by an oath to walke in Gods Law and to observe and do all His commandements and that they would no more match with idolaters Where this was not done by those whom it concerned where no care was taken to find out and amend those things that did provoke God to wrath the prayers of the best men in the world could never prevaile much with God See a notable example of this Iosh. 7. A better man than Ioshua could not pray a more fervent and effectuall prayer could no good man make than he did Iosh. 7. 6 9. yet the Lord was so farre from hearkening to him that He checks him for it Verse 13. Get thee up wherefore lyest thou thus upon thy face Israel hath sinned and shall never stand before their e●emies till they have found out and purged themselves from this sinne And as soone as Achan was found out and punished Ioshuahs prayer was heard presently Iosh 8. 1. I have shewed you what these helpes are that are ●o be used in our extraordinary prayers which consist in doing and performing of certaine duties There are some other helpes to be used which consist in forbearing and wai●ing our selves from some things upon that day which at other times we may lawfully use Therefore the fast-day is called a day of restraint Ioel. 1. 14. Z●c 7. 3. The Iewes say that on every fast that they had kept foure times a yeare during the whole time of their captivi●y Zac. 8. 19. they had separated themselves Now the things we must forbeare on the fast-day are five in number First All manner of food all kind of meat and drinke whatsoever So in the fast that Esther enjoyned they might neither eat nor drinke while the fast lasted Est. 4. 16. And so in the fast of Niniveh Ion. 3. 7. Let them not taste any thing let them not feed nor drinke water So of Ezra Chap. 10. 6. it is said that on the fast-day he did eat no bread nor drinke water Secondly All costlinesse and neatnesse in our apparell and attire must be forborne on that day See such examples for this as are beyond all exception even of great Princes In a private and domesticall fast I meane not a secret fast of which our Saviour saith Mat. 6. 17. When thou fast●st annoint thine head and wash thy face it is said of David 2 Sam. 12. 20. and of Esther Chap. 5. 1. that when their fast was ended they changed their apparell and put on that that befitted their degree which argueth plainly that while their fast lasted they had forborne to weare it And in a publike fast we have the like example of the King of Nin●veh Ion. 3. 6. He laid his robe from him and c●vered himselfe with sackcloth For as bravery costlinesse and neatnesse in apparell hath great cause to puffe up our flesh and make it proud so the neglect of the costlinesse and neatnesse of our apparell when it is voluntary is a speciall meanes both to testifie and increase the humiliation of the heart So Mephibosheth sheweth his sorrow for Davids trouble 2 Sam. 19. 24. He had neither trimmed his beard nor washed his clothes from the day that the King departed till he came againe in peace So Exod. 33. 4. When the people had heard those evill tidings that God would not go with them into Canaan they mourned and no man did put on his ornaments and this they did by Gods expresse commandement as appeares in the n●x● Verse Thirdly we must abstaine while the fast lasteth from delights of all sorts from all meanes of joy and gladnesse which at other times are most lawfull Even from the delight which is taken in the mariage bed 1 Co. 7. 5. even the new-maried couple must do it Ioel 2. 16. much more from musicke Dan. 6. 18. and from all recreations whatsoever It is spoken of therefore as a foule sinne Esa. 58. 3. Behold in the day of ●our fasting ye find pleasure Fourthly We must also abstaine from the works of our calling not onely servil● as on other holy dayes Levit 23 7 8 21 25 35. but on the Sabbath and on the fast day all workes are forbidden Levit 16. 29 23 28 31. and that upon no small penalty Levit. 23. 30. Whatsoever soule it bee that doth any work in that same day the same soule will I destroy from among his people Fiftly and lastly We must also upon the fast day make some abatement of our naturall rest and sleep 2 Sam. 12. 16. David fasted and went in and lay all night upon the earth and Ioel 1. 13. Ly all night in sack-cloth ye ministers of my God which it was not possible for them to doe without some abatement of their ordinary rest and sleep And the reason of this is evident because as ordinary