THE CHRISTIANS SANCTVARIE: Whereinto being retired, he may safely be preserved in the midst of all dangers. Fit for all men to read at all times, especially for those that are exercised in the school of affliction, in the time of God's present Visitation. Described in two Books or Treatises: 

I. Of the Christian exercise of Fasting.  
II. Of holy Invocation on God's name.    
By GEORGE DOWNAME Doctor of Divinity.  
SALUS VITAE.  
LONDON, Printed by Adam Islip for Thomas Man, dwelling in Paternoster Row, at the sign of the Talbot. 1604.   

To the Right worshipful my singular good friend Mr. james Montague Doctor of Divinity, and Deane of his majesties Chapel.  
WHen as it pleased God by his public visitation the last year, to call us unto Fasting and mourning, and to move the Royal heart of our Sovereign Lord the King, to proclaim a general Fast to be observed weekly: I did acknowledge it to be my bounden duty, (having according to direction of public authority, assembled the congregation over which I am placed, for the observation of those Fasts) first, to instruct them in the doctrine of fasting and prayer, and after to stir them up to the effectual practice of these Christian duties. Wherefore, after I had bestowed some pains that way, I was entreated by a loving friend that I would not only set down in writing a couple of my Sermons which especially handle the duty of prayer; but also pen a Treatise of the Christian exercise of Fasting. The which I was the more easily persuaded unto, because it was then alleged, and I knew not the contrary, That there was very little written of this argument in the English tongue. Howbeit, I do now understand, that not only before that time, but also since I wrote this Treatise, (which I wholly finished the last year) some others have taken good pains in this kind. To whose godly labours this book of mine, though published after them, ought not to be prejudicial, as though I had gathered into this short sum, what they and & others have written more at large of this argument: for as I had fully finished this Treatise before I saw theirs, so have 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 Psalm (which were written in the due season, though published thus late, having waited at London ever since the last year upon the printing of my Lectures on the 15. Psalm:) I now dedicat to your Worship, as a small token of my great love, and a perpetual remembrance of mine unfeigned thankfulness: Of my love, in respect of your manifold virtues, wherewith I was long acquainted whiles we lived together in Christ's College, that famous seminary of good learning and true godliness: Of my thankfulness, in regard not only of your former goodwill, but also of your late favours vouchsafed unto me since you followed the Court. The Lord bless you and enrich you with his graces, and increase your favour with God and man, to his glory, and your own endless comfort. Amen.  
Mondon in Hertfordshire, the 12. of November. 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, showing in 

General what fasting is. §. 1.  
Particular the sorts of fasting. §. 2. viz. that it is either 

Natural.  
Civil.  
Spiritual: and that is either the 

Moral or chaste 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 abstain, viz. from 

Helps of this life, as from 

Food wholly §. 17.18.  
Sleep in part. §. 19  
Better apparel. §. 20.  
Worldly delights and pleasures. §. 21.    
Bodily labours and worldly business. §. 22.23.24.    
For how long we are to abstain, and what the time of the fast is. §. 25.26.    
Inward and spiritual exercise (§. 27.) of prayer joined with repentance, which we consider 

jointly. § 28.29.  
severally, viz. 

Prayer, whereof the 

Parts are 

Deprecation of evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 35.  
Precation of good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 36.    
Properties 

Fervency. §. 37.  
Faith. §. 38.39.40.41.      
Repentance, the parts whereof are 

Humiliation or penitency (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is partly 

Inward, and that is the 

Sense of our misery, and sorrow for sin. §. 30.  
Humble conceit, and base estimation of ourselves. §. 31.32.    
Outward as 

Lamentation and bewailing of our misery. §. 33.  
Confession of our sin. §. 34.      
Amendment (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which standeth in 

Eschewing evil, and fasting from sin. §. 42.43.44.  
Ensuing that which is good, both for the time 

Present by practising duties of 

Piety towards God. Charity towards men: but especially the works of mercy. §. 45.46.    
To come by purposing and promising amendment. § 57              
Sorts, for it is either 

Private. §. 48.  
Public, where we consider the 

Appointment of it 

By whom. §. 49.  
Upon what occasion, as the 

Obtaining of some public blessing §. 50.  
Removing of some public evil, either of 

Sin,  
Punishment, either 

threatened §. 51.  
inflicted, as 

Sword. Famine. Pestilemce. Captivity §. 53.54.            
Observation of it 

By whom. §. 55.  
How, viz. that it is to be sanctified as a Sabbath of humiliation (§. 56) both 

Publicly, by the 

Minister. §. 57  
People. §. 58.    
Privately. §. 59.60.                  
Survey of the Popish and Antichristian fast. §. 61, 62.63.64.     

THE FIRST TREATISE. OF THE CHRITIAN exercise of Fasting.  
FAsting, 
What fasting in general is, viz.  being a voluntary abstinence from all food for a time, is distinguished from that abstinence, which being only in respect of the quantity or quality, is a forbearing not of all food, but of such and so much. 
Not a sober  That, which is in respect of the quantity, is the moderate, sober, and temperate use of food, avoiding all excess. That, which is in respect of the quality, 
Or abstemious use of food,  is the abstemious use of food, forbearing some kind of meat or drink, which we suppose to be noisome unto us, in regard either of our bodies or soul's health. The former, which is the sober diet, aught, and the latter, which is the abstemious diet, may, be perpetual among Christians. But fasting is an abstinence not only, 
But an utter abstinence therefrom.  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 using of food, but a not using, or forbearing of food altogether, 
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. Varinus. Nor yet a forced abstinence  during the time of the fast. For therefore 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 voluntary abstinence, therein I distinguish fasting from that forbearing or wanting of food, which is not voluntary or purposely intended, but forced, either because men cannot eat, being either in sickness, 
Act. 27.33. Or want. Psal. 102.4. & 109.24. Amos 4.6.  or in fear of present danger, or in some other agony: or because they have not what to eat, which is not fasting but famine, or as the Scriptures call it, cleanness of teeth. For this forced forbearing or wanting of food is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fasting properly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a privation of food: 
Act. 27.21.33.  and is not a duty voluntarily undertaken, but an affliction imposed, or a consequent of affliction. 
But a voluntary forbearing of food.  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fasting, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to fast, or to observe a fast. And although all they which take no food may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or jeiuni, that is, 
Mat. 15.33. Ma●. 8.3. Mat. 6.16.17, 18  fasting, yet they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ieiunantes, such as do fast: for they only may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ieiunare, to fast, or to observe a fast, who voluntarily abstain.  

The sorts of fasting.  2. We see then, what fasting in general is. The sorts of fasting are to be distinguished according to the variety of the end, for which it is undertaken. And it is either natural, or civil, or spiritual, according to the threefold life of a Christian in this world: unto the help and furtherance whereof, 
For it is either natural,  all voluntary abstinence is referred. The natural fast is that which is undertaken for the health of our life natural: and is sometimes enjoined by the Physician. 
or civil,  The civil is that which is referred to the wealth of the life civil: and is sometimes enjoined by the magistrate. 
1. Sam. 14.24. or spiritual.  The spiritual fast is that, which is undertaken for the furtherance of the life spiritual in the duties either of chastity towards ourselves and our neighbour, or of religion and repentance towards God, and is ordained of the Lord to be used to these ends, as necessity shall require. For although fasting in itself be but a thing indifferent, and is not simply either commanded or forbidden: yet as it may be a means either for the preservation of chastity, or for the furtherance of our repentance and religion towards God, so far forth it is required and commanded. For as where the Lor● forbiddeth any vice or sin, there he doth also forbid ●he means, allurements, and provocations thereunto: so where he commandeth any duty or virtue, there also he commandeth the helps and means which tend thereto. And this is that which an ancient and learned writer saith, 
Hieronymus. And that is either the moral and chaste fast,  That fasting is not a virtue in itself, but a degree to virtue. The spiritual fast therefore is to be considered of us, either as a means of chastity, which we may for distinction sake call the moral or the chaste fast: or as a help to further us in the duties of repentance and religion, 
or the religious and devout fast.  which we may call the religious or the devout fast.  
3. The moral or chaste fast is that whereby men or women finding the sober and abstemious diet not sufficient to repress the concupiscence of the flesh, 
What the chaste fast is.  do endeavour to subdue and chastise their bodies, that is to say, to make them chaste. This fast therefore is not commanded them, who either have the gift of continency in single life, or may lawfully use the remedy ordained against lust in marriage: for to such, the sober diet, moderating the quantity of their food, and the abstemious diet forbearing such things as provoke lust, is a sufficient preservative of chastity; and therefore as a medicinal purgation to those that are in health, so this fast to such persons is not only superfluous, but sometimes also hurtful and pernicious. As for those who find their bodies more prone to lust and uncleanness, and may not lawfully use the remedy against it, which to single men is not permitted at all, 
1. Thess. 4.4, 5. 2. Cor. 6.19. And what other helps must concur therewith, viz.  whiles they be single, nor to married persons at certain times: they are to be admonished to use all good means of chastity, that they may possess their vessels, that is, their bodies in holiness and in honour, as it becometh the temples of the holy ghost, and not in the passion of lust, like to the Gentiles which knew not God. And to this purpose they are to be exhorted, first, to observe perpetually the virtue of sobriety, 
1 Sobriety in moderating not only the inward fancies & affections, b●● also the outward senses.  not only in respect of governing their inward affections and fancies, out also in restraining the pleasures of their outward senses, especially of the sight and taste. Of sight, by restraining their eyes from beholding the objects of lust; such as are lovely or lascivious persons, wanton pictures, love-bookes, obscene interludes, and such like. For by the sense of sight, concupiscence is ordinarily conveyed to the heart: for as the old saying is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of looking comes loving. And therefore as we must pray with David, 
Psal. 119.37. job. 3●. 1. Eccles. 9.8.9.  that the Lord would turn away our eyes, that they behold not vanity; so must we with job make a covenant with our eyes: that as the son of Syrach adviseth, we should turn them away from a beautiful woman, and not to eye the beauty of others: for by the beauty of women many have been seduced, and thereby love is kindled as it were a fire. 
2 temperancy in diet.  Of taste, by temperancy in diet, that neither in respect of the quantity they exceed by gluttony or drunkenness, nor in respect of the quality they affect such meats or drinks as are fit to provoke lust. And if they find not this sobriety and abstinence to be sufficient for this purpose, then are they so oft as their health will bear, and their necessity require, by fasting to chastise and subdue their bodies. And because continency is not a thing in our own power, but the free gift of God, 
Mat. 19 11. 1. Cor. 7.7. 3. Prayer. 4. Vigilancy. 1. Pet. 4.7. 1. Thess. 5.6. 5. Diligence & painfulness. Avoiding chose intemperancy in diet. Hieronym.  we are therefore with our fasting to join earnest prayer for the same. And to our fasting and prayer we must join vigilancy and watchfulness, that as the Apostle exhorteth, we may be sober, and watch unto prayer: and thereunto must we add painfulness in our calling, or in some honest labour.  
4. For the greatest enemy to chastity, and chiefest provoker of lust, is excess in meat and drink: Ciborum saturitas est seminarium libidinis, fullness of meat is the seminary of lust: for the overplus of our nourishment is the matter of generation, which aboundeth where nourishment exceedeth, and that abounding provoketh to lust, etc. And therefore the chief preservative against lust, is by temperancy in diet not to subminister matter unto it. And if temperancy suffice not, to use also fasting, that by withdrawing the oil as it were from the flame of concupiscence, it may be quenched. To which purpose, let the order and coherence of the Apostles words, 2. Cor. 6. be observed: 
2. Cor. 6.6. Ad Rusticum Monach. de vivendi formae.  in fasting, (saith he) in chastity. But here two things are to be observed: The first, that as▪ Jerome saith, our fasts be moderate, least being too much, they weaken the stomach, and requiring greater refection, breed crudity, 
Ad Furiam de viduitate seru.  which is the mother of lust: for as he saith in another place, nothing doth so inflame the body and provoke unto lust, as indigested meat, etc. The other thing, that as we use fasting sometimes, so must we use temperance and sobriety always, avoiding evermore excess, especially of such things as are apt to provoke lust. For what are we better for fasting at any time, if we recompense our fasting with fullness at other time? for then our minds by much repletion will wax heavy, 
August. de temp. serm. 56. Hieronym. ad Eustoch. de custodia virginit. Ad Furiam de vid●itate seru.  & irrigata corporis nostri terraspinas libidinum germinabit: And the earth as it were of our bodies being well watered, will bring forth the thorns of lust. And therefore as Jerome well saith, A spare diet, and a stomach always hungry, is preferred before fasts continued three days together: and it is much better every day to take but a little, then sometimes though seldom to take too much. But as excess of all meats and drinks is to avoided, so especially of wine and strong drinks. It was truly said of the Poet, 
Terent. Eunuch. ovid. 2. the Remed. Prou. 23.33.  Sine Cerere & Libero friget venus: and of another, vina parant animos veneri. The same is testified by Solomon, Prou. 23. that if we delight in wine, our eyes will look upon strange women, and our hearts will speak lewd things. And this the daughters of Lot knew too well: 
Gen. 19.32, 33.  for that incestuous copulation which they could not expect from him whiles he was sober, they obtained by giving him wine to drink. For as one saith, Proximus a Libero patre intemperantiae gradus ad inconcessam venerem esse consucuit. 
Valer. Max. lib 2. c 1. Slothfulness, etc.   
5. The next enemy to chastity, is slothfulness: which containeth two nurses of lust, idleness and drowsiness. For the matter which gluttony and drunkenness prepareth for lust, that doth idleness preserve. And therefore not unworthily are fullness of bread, & slothfulness, reckoned among the sins of Sodom, whereby they were incensed to unnatural lust. 
Ezek. 16.49.  For idleness is both the mother and nurse of lust.  

ovid. 2. de remed.  Haec (otia) ut ames faciunt, haec quae fecere tuentur:  
Haec sunt iucundi causa cibusque mali.  

theophra.  A Philosopher being asked, what lust or impure love is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he said, The passion of an idle mind. For as water which is not stirred putrefieth, and iron that is not exercised, rusteth: so the mind by idleness is corrupted. For as the Grecians rightly say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idleness, or doing nothing, is the beginning of doing ill. 
definite. brevior. 69.  And as Basill saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every occasion of idleness is occasion of sin. Such is the disposition of our minds, that if they be not exercised about lawful things, they will go a whoring about things unlawful. In desiderijs est omnis anima otiosi, saith Jerome, Every idle man's mind is overtaken with lust. 
2. Sam. 11.  And that, the example of David himself doth show, who on a time giving himself to idleness, was overtaken in this kind. And therefore such as have out of their own experience prescribed remedies against lust, have warned men especially to beware of 
† 
Ergo ubi visus eris nostra medicabilis arte, Fac monitis fugias otia prima meis.  
Otia si tolla●, periere Cupidinis arcu●, etc. ovid.   idleness. Likewise much sleeping and long lying in bed are 
* Rom. 13.12, 13  the works of darkness, the companions of wantonness, the nurses of lust. For that matter which by large diet is prepared for generation, and by idleness and ease preserved, by long lying and much sleeping is concocted and perfected.  
6. Whosoever therefore hath a true and serious purpose, by fasting to chastise his body; 
Which means of chastity not sufficing in single life,  let him with his extraordinary fasting and praying join ordinary temperance and sobriety, diligence in his calling, and vigilancy. And if having used these means of chastity in single life, which is the gift of continency (to a perpetuity whereof very few attain who are fit for procreation) then let him know that God doth call him to marriage, which he hath provided as a lawful remedy against lust: 
1. Cor. 7.2 9 Men are bound to fly to marriage, as the lawful remedy against lust.  That those who cannot live chastened in single life, may live chastened in marriage: for as there is chastity in single life, so also in wedlock. And whosoever having not the gift of continency, refuseth this ordinance of God, under pretence of chastity he liveth in uncleanness: or if he strive overmuch as it were against the stream, by fasting and abstinence to subdue his body, in an erroneous desire of keeping the seventh commandment, (which of the most may better be kept in marriage than in single life) he breaketh the sixth, in shortening his days, and making himself unapt for the duties of his calling, and unfit for the service of the Church or commonwealth. Neither may any man allege, that in respect of his outward estate it is inconvenient for him to marry: for no outward inconvenience can be so great, as to live in sin.  
And thus much may suffice to have spoken of the former sort of spiritual fasts: may chief desire and purpose being to entreat of the religious fast.  
7. The religious fast is a solemn exercise of religion, 
What the religious fast is, viz.  wherein we being humble suitors unto the Lord upon some special or extraordinary occasion, do abstain not only from food and some other commodities and delights of this life, but also from bodily labours and worldly business during the time of the fast, which is a Sabbath of humiliation: that by this outward abstinence our humiliation may be furthered, and our repentance testified, to the increase of our fervency and confirmation of our faith in prayer, for the obtaining of our request at the hands of God. For further explication whereof we are to consider, 
§ 2. That it is an exercise of religion ordained of the Lord.  that where I call it an exercise of religion, that is presupposed which before I touched, that this religious fast is an ordinance of God: for nothing may be offered unto the Lord by way of religion or worship, which is not appointed and ordained of the Lord: for whatsoever is obtruded unto him for worship, being not ordained by him, is will-worship and superstition. Now, that the Lord hath appointed and ordained that we should humble ourselves before him by fasting and prayer, for the obtaining of some special blessing from him, it may appear: first, by evident testimonies of Scripture in the old testament. 
Both in the old Testament, and that not as ceremonial and peculiar to the jews.  Whereunto if it shall be objected, that the places of the old Testament which require fasting, may seem to enjoin it among other ceremonies of the jewish religion, unto which Christians are not bound: I answer, that in the jewish fasts some things were ceremonial, and so peculiar to them; other things were moral, and so common to us. The things which were peculiar to them, were first, the circumstance of the time in their set and ordinary fasts; whether that which was appointed by the Lord on the tenth day of the seventh month; 
Leuit. 16.29 & 23.27.29. Zac. 7.5. & 8.19  or those which the jews voluntarily undertook during the time of the seventy years captivity, in the fourth month, in the fifth, in the seventh, and in the tenth. And secondly, there were certain habits and gestures used among them when they mourned and fasted, which were part of the pedagogy of the old testament, which as they are abrogated by 
* Mat. 6.17.  Christ in the new Testament: so were they not greatly required in the 
* joel. 2.13. Esay 58.5.  old. Such were their putting on of sackcloth, renting their garments, 
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  sitting in the ashes, putting earth or ashes on their head, not washing or anointing, but deforming their faces, looking sorrowfully, hanging down their heads, going softly, and such like outward signs and tokens of humiliation, which were observed both of the godly and of the hypocrites among them: but with this difference, that the hypocrites rested in these outward shows, without any true humiliation of their souls: whereas in the godly these signs proceeded from the sorrow of the heart, as unfeigned testimonies thereof.  
8. But although that circumstance of the time was proper to that people, 
But as a moral and common to all:  and those ceremonies peculiar to those times: yet the substance of the fast, which is the humbling of our souls by abstinence, is a moral duty belonging commonly to all nations, in all ages: for as the moral or chaste fast is enjoined in the seventh commandment, as a means of chastity, to those that need that help; so the religious fast is enjoined in the second commandment, and in the fourth. In the second, as it is a means to further us in the worship of God, and in the duty of prayer upon extraordinary occasion. In the fourth, as the time of the fast is a Sabbath of humiliation, wherein we are to profess our humiliation, and testify our repentance before God: for when the Lord commandeth us to sanctify the Sabbath, he meaneth all Sabbaths, not only the ordinary and weekly Sabbath, 
Leuit. 23.  but also the extraordinary, whether they be Sabbaths of joy and festivity, wherein by feasting and thanksgiving we signify our joy and thankfulness for some great blessing received, such as was that feast, Nehem. 8, 
Nehe. 8.9, 10.  and the feast of Purim. Esth. 9: 
Esth. 9.18, 19  or whether they be Sabbaths of humiliation; wherein by fasting and prayer we signify the sorrow & desire of our souls, in respect either of some blessing wanting, or of some evil either feared or felt, present or imminent: such as was the fast proclaimed by josaphat 2. Chron. 20, 
2. Chro. 20.3. Ezr. 8.21. joel. 1.14. & 2.15. Leuit. 23.32.  or by Ezra cha. 6. etc. For such a fast by the commandment of God is to be sanctified and observed holy as a Sabbath, even in such manner as the ordinary Sabbath of humiliation was to be sanctified. Neither is it to be omitted, that Esay 58, the day of the fast seemeth to be called an acceptable day to the Lord, 
Esay. 58.5.13.  yea his Sabbath, and his holiday, which even as the ordinary Sabbath is to be consecrated as glorious to the Lord.  

But also in the new Testament.  9 But if to these places of the old Testament, we shall add some testimonies out of the new, we shall make it more than evident, that the duty of fasting belongeth unto us. Where first consider the doctrine of our Saviour Christ, 
Mat. 6.16.  concerning a fast, Math. 6, for when he prescribeth the manner how we are to fast, he presupposeth the duty that we are to fast. Neither doth he alone require this duty at our hands, but also maketh a gracious promise of happy reward to those that shall fast aright. 
Vers. 18. Mat. 9.14. Luk. 5.33. Mar. 2.18.  And in the same gospel Chapter 9, as also Luke 5, and Mar. 2, when as the Disciples of john and the Pharisees took exception against our Saviour Christ, because they fasted, but his disciples did eat and drink: he maketh answer, That although during his abode with them, which was a time of joy and not of mourning, his disciples which were the children of the marriage chamber, were not to fast and mourn, whiles himself, who was the bridegroom was among them: yet the time should come when the bridegroom being taken from them, as they should have occasion of mourning, so also they should fast in those days. 
Mat. 17.21.  Again, Math. 17, our Saviour Christ seemeth to ascribe great efficacy to the prayer of the faithful holpen by fasting; affirming that that kind of unclean spirit, which by no other means can be cast out, goeth forth by prayer and fasting. In the second of Luke the holy Ghost giveth this testimony of Anna the Prophetess, 
Luk. 2.37.  That she being in the Temple night and day worshipped God with fastings and prayers. Not that fasting in itself is a worship of God, as prayer is, but only is a means and help to further us in the worship of God, & to make our prayers more fervent & effectual: to which purpose Anna joined fasting with her prayers. And hereunto let us add the practice of the primitive Church in the time of the Apostles: 
A●●. 13.3.  In the 13. Chapter of the Acts, the Prophets and teachers which were in the Church of Antioch, before they sent forth Barnabas and Paul to the work of the ministery, whereunto the holy Ghost had called them; they fasted and prayed, and laid their hands on them. And in the fourteenth Chapter it is said, 
Act. 14. 2●.  that Paul and Barnabas when they had ordained to the faithful, elders by electioni●n every Church; having prayed with fasting, they commended them to the Lord in whom they believed. And to conclude, the Apostle Paul testifieth of himself, 2. Cor. 11, 
2. Car. 11.27.  That as he was oft in hunger and thirst by a forced obedience, so he was often also in fastings; whereby this voluntary abstinence is meant. Hereby therefore it appeareth that the Christian exercise of fasting, is not a will-worship, nor an action which is merely arbitrary, or left to our free choice, whether we will use it or not: but a duty enjoined and imposed upon us by the Lord. Wherefore in the definition I doubted not to call the religious fast, An exercise of religion.  
10. But here it will be objected, 
And yet not ordinarily to be performed.  That if fasting be an exercise of religion; a moral duty, not only commanded in the moral law of God, which bindeth all men, but also commended unto us in the Gospel both by the doctrine of the holy Ghost, and also by the practice of the faithful in the primitive Church; than it may seem, that so oft as we do not fast, we sin, etc. I answer, that affirmative commandments, though they bind us always, yet do they not bind us to perform them always and at all times, but as just occasion is offered, together with a concurrency of all needful circumstances: as for example, we are always bound to pray, namely as we have just occasion to beg any thing at the hands of God, and may do it in some measure as it ought to be done; but we are not bound to pray always and to do nothing else. And although we are always in this life bound to fast; yet are we not bound to fast either always, or so oft as we are bound to pray: for we are to pray ordinarily every day, and also extraordinarily as occasion is offered: but we are not to fast ordinarily and every day, but upon special and extraordinary occasion. And that we are not bound to join fasting with the ordinary exercise of prayer, 
1. Cor. 7.3.5.  it is manifest by the doctrine of the Apostle, 1. Cor, 7, where he would have the husband and the wife (who are ordinarily to pray every day) to perform mutual benevolence, and not defraud one another, unless it be by consent for a time, that they might give themselves to fasting and prayer, and again come together, that Satan tempt them not through their incontinency. And therefore we are not bound to join fasting with our ordinary and daily prayers, but when we have just and special occasion to humble ourselves in prayer, after an extraordinary manner. And our Saviour Christ noteth, that those which do fast, 
Mat. 9.15.  do mourn; and that the time of fasting is the time of mourning; and that in the time of joy it is unseasonable. 
Phillip 4.4. 1. Thes. 5.16.  Now ordinarily the faithful are to be joyful: and therefore they are not bound ordinarily to fast, and in fasting to mourn, but when they have some extraordinary cause of mourning: for as a piece of new cloth put to an old garment maketh the rent worse, 
Mat. 9.16.  so fasting unseasonably imposed upon men, maketh them not better, but worse. Again, the time of the fast hath the nature of a Sabbath, wherein we are to lay aside all worldly business, and the works of our callings, which ordinarily we are to follow. Neither is it an ordinary Sabbath, but the extraordinary Sabbath of humiliation; wherein we are after a special manner to humble our souls, and to give ourselves to prayer, abstaining not only from bodily labour and worldly affairs, but also from our food and other delights of this life. And to the sanctifying of this Sabbath we are bound, 
Esay. 22.12.  when the Lord calleth us to fasting and mourning by some special causes of mourning and humbling ourselves (which afterwards I shall touch) whether they be private or public. But especially we are then bound to observe this fast, when not only the Lord by some public judgement or calamity, either threatened or inflicted, doth call us unto fasting and mourning; but also public authority hath blown the trumpet, 
joel. 2. 1●.  and proclaimed a fast: for to such a Sabbath of humiliation, the equity of that law concerning the yearly Sabbath of humiliation is to be extended, Leuit. 23, 
Leuit. 23.29.  Every person that humbleth not himself that day, shall even be cut off from his people.  
11. And this also I signified in the definition, 
But extraordinarily, as special and urgent occasion is offered.  when I said that fasting is a solemn exercise of religion, to be undertaken of us, when we are to be humble suitors unto the Lord, upon some special and extraordinary occasion: for when I call it a solemn exercise, I do not mean that it is a common, usual or ordinary exercise, nor yet to be performed after a common or ordinary manner; but that as it is undertaken upon some special urgent occasion, so we ought to stir up ourselves in the observation thereof, to an extraordinary measure of humiliation, to an extraordinary fervency in prayer, to a solemn and extraordinary testification and profession of our repentance. And when as it is said in the definition, that this exercise is to be undertaken of us when we are humble suitors to the Lord upon some special or extraordinary occasion, it is plainly signified, that this exercise is not at set and ordinary times to be performed, but when it pleaseth God to give just and necessary occasion either by our wants, or by his judgements, of a more special and extraordinary humbling of ourselves in the exercise of prayer and profession of our repentance.  
12. The causes therefore and occasions whereupon this exercise is to be used, 
The causes of fasting, are either the obtaining of some special good.  are these. First, when we are humble suitors unto the Lord for the obtaining of some special benefits: especially, when some matter of great importance is to be enterpris●ed: For at such a time an extraordinary fervency in prayer is required, which may be holpen forward by fasting. Nehemiah intending to move Artasbaste for the repairing of jerusalem: 
Nehe. 1.4.11.  first humbleth himself before God by fasting and prayer, for good success in that weighty business. 
Ezr. 8.21.  And so did Ezra in his voyage towards jerusalem proclaim a fast: Queen Esther before she durst presume contrary to the law of the Persians, 
Esth. 416.  to enter into the king's presence, being not called, to make suit unto him for the preservation of the jews against the wicked conspiracy of Haman; she with her maids humbled themselves by fasting and prayer for three days, and required the like fast to be observed of Mordecay and the rest of the jews, who were at Susban. In like sort, the ministery of the word being a matter of great importance (for it is the power of God to our salvation, 
Rom. 1.16. 1. Cor. 1.21.  and though it be esteemed folly in the world, yet by the foolishness of preaching God is pleased to save those that believe) therefore the Church of God hath thought it expedient before they have ordained ministers, or sent them forth to the work of the ministery, to humble themselves before God by fasting and prayer, 
Act. 13.3 & 14.23.  as we may read in the Acts of the Apostles. It is reported of john the Evangelist, that being entreated by the Churches to write the Gospel of our Saviour, 
Hicronym. in p●ologo super Math.  whereby the heresies of Ebion and Cerinthus, who denied the divinity of Christ, might be refuted; he made answer, That he would do it, if first the whole Church would in his behalf humble themselves before God in fasting and prayer.  

Or removing of some evil, whether it be the evil of sin.  13. But as fasting is sometimes to be joined with precation or prayer, for some special good: so more commonly it is joined with deprecation of evil, whether it be the evil of sin, or the evil of affliction: For when as men do apprehend thewrath of God for sin, whether it be in the act of their conversion, or otherwise finding themselves or their country guilty of some more grievous sin: it is necessary that they should humble themselves before God, after a more special manner: And for the better humbling of themselves in prayer, and testifying of their repentance, to entertain this Christian exercise of fasting. 
Act. 9.9.11.  Paul in the first act of his conversion fasted and prayed three days together: when as the people of Israel returned to the Lord their God from idolatry, and lamented their former sins: they being assembled at the commandment of Samuel, 
1. Sam. 7.6.  do testify their humiliation and repentance by a solemn fast: wherein they drew as it were buckets of water from the fountain of their hearts, & poured the same before the Lord, saying, We have sinned against the lord 
Ezr. 9.3.6. & 10.6.  Ezra when he understood how the people, of Israel had joined in marriage with the heathen people contrary to the law of God, he prayed and fasted, greatly mourning for the trasgression of the people. 
Neh. 9.1.2.  And afterwards the people themselves were assembled with fasting, & with sackcloth and earth upon them; and having separated themselves from the strange wives with whom they had been mingled, they confessed their sins and the iniquities of their fathers.  
14. But when as our sin hath not only deserved the anger of God; 
Or the evil of affliction, & that either imminent,  but also hath provoked him, either to threaten his judgements, and as it were to lift up his hand to strike us; or else as he hath threatened, to lay his judgements upon us: 
Esay 22.12.  then doth the Lord especially call us to fasting and mourning: howbeit the chief cause of mourning must be, not so much the consideration of the judgement itself, whether present or imminent; as the detestation of our sin, whereby we have offended God, and provoked him either to threaten or to inflict that judgement upon us. 
jonas. 3.5.6.  Examples hereof we have in respect of judgements imminent, in the Niniuits, who when destruction was threatened against them for their sins, humbled themselves before God in fasting and prayer. In josaphat, 
Chro. 20.3.  who hearing of an invasion attempted against him by the Moabits and Ammonites, feared, and set himself to seek the Lord, and proclaimed a fast throughout all judah. 
Or present:  In respect of afflictions and calamities present, as famine, sword, pestilence, captivity, and such like messengers of God's wrath, we have both commandments, as our rules; and examples, as precedents in this behalf. 
As famine, joel. 1.14. & 2.12.15.  In the time of famine, the Lord by his Prophet joel, commandeth the jews to turn unto him, with all their heart, and with fasting, weeping and mourning: And to that end he biddeth them to proclaim and sanctify a fast. 
jos. 7 6. Sword,  And as touching the sword: when the men of Ai had discomforted the Israelits, josua and the elders of Israel fasted until the even. 
Captivity,  In the time of captivity Daniel greatly desired the deliverance of the jews out of the captivity of Babylon at the end of seventy years, according to the promise of the Lord by the Prophet jeremy, 
Dan. 9.3. Sickness and mortality.  he turned his face unto the Lord God, and sought by prayer and supplication, with fasting, and sackcloth, and ashes. And as touching sickness and mortality, we have a notable example in David, 
1. Sam. 12.16.  who when his child which he had begotten in adultery was sick, he besought God for it, and fasted, and went in and lay all night upon the earth: yea, when some that proved his enemies were sick, he professeth Psal. 35, 
Psal. 35.13.  that he clothed himself with sackcloth, and humbled his soul with fasting, and that he prayed for them with such compassion, that hanging down his head for grief, his prayer returned upon his bosom. And if fasting is to be used for private persons when they are sick, much more in a public visitation, and in the time of pestilence.  

Upon such occasions, necessity is imposed.  15. These allegations therefore of holy Scripture may be sufficient directions for us, when we are to undertake this exercise: namely, when we have some urgent cause of a more than ordinary humbling of ourselves before God in prayer. And when such causes are offered, we may not think that it is a thing merely arbitrary, whether we will use this exercise or not: but by warrant of the former Scriptures we are to be persuaded that the Lord doth call us to this exercise. It is well said of Basill, 
Esay. 22.12. definite. brevior. 129. & 130.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The time of fasting is not every man's will, but the necessity of those who come to God's worship: and in a time of such necessity, to fast it is necessary. When as therefore there is public necessity, 
On public persons who have authority, to proclaim▪ joel 2.25. And on private persons, to observe the fast.  those which are in public authority must think, that a necessity is imposed upon them, to blow the trumpet in Zion, and to proclaim a fast. And those which are in private place, must think a necessity imposed on them, to observe and sanctify the fast. And if it happen that they which are in authority neglect this duty; then those, who according to the example of the faithful, Ezek. 9, 
Ezek 9.4.  which were marked to salvation, do mourn either for the common calamities, or for the common enormities of the time, which are forerunners of calamities: 
Math. 6.18.  they are to use this exercise privately and secretly, which also they are to do, when their own necessities require. As for those who neither by public calamity, nor private necessity, can be drawn to this duty, 
Rom. 13.14.  but continually take care for the flesh, to fulfil the lusts thereof: they must know, that they are but carnal m●n; 
Gal. 6. ●.  who, as they sow to the flesh, so of the flesh shall reap corruption.  
16. Thus we have heard that the religious fast is a solemn exercise of religion, 
The religious fast, consisteth on two parts▪ viz the outward and the inward exercise.  to be undertaken of us, when we are humble suitors to the Lord, upon some urgent occasion. Let us now consider wherein this exercise doth consist, which is expressed in the rest of the definition, whereout we may gather, that this exercise consisteth on two points, viz. the outward or bodily, and the inward or spiritual exercise. The former, being the means to the latter; & the latter, being the end of the former: for the bodily exercise profiteth little or nothing at all, 
1. Tim. 4.8.  unless it be referred to the spiritual exercise, as a means to further it. The bodily exercise is an outward abstinence from food and some other commodities and delights of this life, 

In the outward exercise we are to consider from what we are to abstain, and for how long.  
It is abstinence, first from helps of this life, as first from food wholly.   and also from bodily labours and worldly business during the time of the fast, which is a Sabbath of humiliation. Here therefore we are to consider in respect of the outward exercise, from what we are to abstain, and for how long.  
17. First, we are to abstain from food, from whence the whole exercise hath his name. And here we are to understand not an abstinence in part, nor a sober and abstemious use of diet, as I have showed before; but a total abstinence both from meat and drink, so far as our health will permit: for this is required to the nature of a fast, as hath been declared, and further may be proved by the examples of such fasts as are recorded in the scriptures. David when he fasted and mourned for the death of Abner, 
2. Sam. 3.35.  swore that he would not taste bread or aught else till the Sun were down. Ezra, 
Ezr. 10.6.  when he fasted for the sin of the people, he did neither eat bread, that is, not so much as bread, nor drink water, that is, not so much as water. The fast which Esther required and performed, 
Esth. 4 16.  was the total abstinence from meat and drink. The Niniuits when they proclaimed a fast, 
jon. 3.7.  gave a charge that none should taste any thing, whether it were meat or drink. And of Paul it is said Acts. 9, 
Act 9.9.  that for the time of his fasting and prayer, he did neither eat nor drink. That we should not think, either that fasting is an abstinence from meat and not from drink, or that it standeth only in choice of meats. And yet this total abstinence from meat and drink is not so strictly required, but that they whose health cannot bear it, may for their necessary sustenance take some little refreshing: for the Lord, who desireth mercy rather than sacrifice, 
Math. 12.7.  doth not so require this outward abstinence, that it should impair our health, or make us unfit for his service in the spiritual exercise of the fast; but that it might further us therein. But here we must take heed, that we use not this liberty as an occasion to the flesh, pretending we cannot, when indeed we will not abstain. 
Gal. 5.13.   
18. But now let us consider, 
The reasons why abstinence from food is required.  why this abstinence from food is required, seeing the kingdom of God doth not stand in meat and drink, nor yet in abstinence therefrom: and that, 
Rom. 14.17. 1. Cor. 8.8.  as to eat and drink, so also to abstain therefrom, is in itself a thing indifferent. I answer, that although in and for itself it is not required; yet as it is referred to the inward and spiritual exercise, it is enjoined. For seeing the body is not only the habitation of the soul, but also it and the members thereof the instruments of the soul, whereby it exerciseth his several functions: who knoweth not, that the actions of the soul are either furthered by the good constitution of the body, or hindered by the indisposition thereof? and, that the disposition of our body doth much depend upon our diet? For if by intemperancy and excess we overcharge ourselves, then are our hearts made heavy, as our Saviour Christ saith, 
Luke 21.34.  by surfeiting and drunkenness, and we become unfit for any good office. Or if we be too careful to pamper our bodies, they will not be so pliable and obsequious to the soul, but rather become like pampered horses, which kick against their rulers. On the other side, if by too much abstinence we pine away our bodies, and deny necessary sustenance thereto, we do make ourselves not only unfit for the service of God in the church or commonwealth, and for the discharge of our callings, but also guilty of self-murder: For the difference is not great, whether we murder ourselves at once, or by little and little pine and consume ourselves away. And surely, where the Lord forbiddeth to kill, he forbiddeth us to kill ourselves. Now if any in their superstitious conceit shall in this their not sparing of their body, 
Col. 2.23.  whereby they make themselves guilty of murder, place religion or merit; then, as they are injurious to themselves, so also impious against God. That therefore the body may be serviceable to the soul, we are to diet it ordinarily, according to the rules of sobriety and temperance: so shall it neither be unruly to kick against the soul, nor unable to serve it. And this disposition of the body is the best ordinary disposition that may be, for the ordinary performance of our duty in the worship and service of God. Notwithstanding, if we shall have necessary occasion to humble ourselves in prayer after an extraordinary manner, then is it necessary also, that to our ordinary temperance and sobriety, we should add the extraordinary exercise of fasting. First therefore, this abstinence from food is required, as a means of humiliation: for by afflicting the body, the mind is the better humbled. Secondly, as a sign and testimony of our humiliation: for in our abstinence from all food, we acknowledge ourselves unworthy of a piece of bread or cup of water. Thirdly, as it causeth the bodily hunger and thirst, so it sharpeneth the spiritual hunger and thirst of the soul: and is therefore acknowledged by all men to be a notable means to increase the fervency of our prayer. Fourthly, as a testimony of our repentance, 
2. Cor. 7.11.  when we use it by way of godly revenge upon ourselves. Fiftly, as an admonition unto us, that we abstaining from our food, which is lawful, should much more abstain from whatsoever is unlawful. Lastly, as a means of alms giving, without any more impairing of our wealth than if we had not fasted, when that which is denied to the belly, is given to the poor. And thus, and in these respects, we are in the time of the fast to abstain from food.  

2 From sleep in part.  19 Secondly, we are not only to abstain from all excess of sleep, but also to cut off so much of our ordinary sleep, as the want thereof be not an hindrance unto us in the worship of God, 
Col. 4.2. 1. Pet. 4.7.  that so we may watch unto prayer. To which purpose, the faithful under the law, when they fasted, made choice to lie uneasily: that so they might take no more sleep than was necessary, and thereby also might show themselves unworthy of their ordinary case and rest, and might (as I said) the better watch unto prayer. When David fasted and prayed in the behalf of his child, 
2. Sam. 12.16. Esth. 4.3.  he lay upon the ground all night. When the jews had notice of Hamans' conspiracy against them, many of them lay in sackcloth and ashes. 
joel. 1.13.  The Prophet joel exhorting the priests and elders to fast and mourn, because of the famine, he willeth them to lie all night in sackcloth. 
1. King. 21.27.  And in imitation of the faithful, Achab when he fasted, did also lie in sackcloth.  
20. Thirdly, 
3 From ornaments & costly attire.  we are to forbear our better or more costly apparel: especially if it be such as may hinder our humiliation, or minister some matter to our pride: for such is the vanity of our corrupt nature, & our proneness to pride, that although apparel was ordained to cover our nakedness, and to hide our shame, the consequent of our sin and falling from God: yet if it be any thing gay or costly, we take a pride therein. When as therefore the Israelits by worshipping the golden calf, had broken their covenant with the Lord, 
Exod. 32. Exod. 33.1.  and had provoked him to cast them off: the Lord commanded Moses and the people to go towards the land Canaan, signifying, that he would be as good as his promise made to their fathers, in giving to them the land of promise: 
Vers. 2.  And to that end would send his Angel before them, to drive out the Canaanites and the other inhabitants, and to put them in possession: 
Vers. 3.  But as for himself, he would not be present among them (or if he should, he could not but consume them) neither would he have aught to do with them, namely, unless they turned unto him by repentance. For to that end he propounded that threatening, and withal appointed them to lay aside their ornaments and costly raiments, 
Vers. 5.  that he might know what to do with them, viz. if they repented, to receive them to mercy: if not, to cast them off. When as the people therefore heard this evil tidings, 
Vers. 4.  they sorrowed; preferring the favour of God before the fruition of the land of promise: whereby without God's favour, they should have been fatted as cattle for the slaughter. And in testimony of their humiliation, they put not on their better attire, 
Vers. 6.  but laid aside their ornaments. And this they did, removing themselves from mount Horeb, as acknowledging themselves unworthy of God's presence, which he had manifested on that mount. Where we see the laying aside of ornaments and costly attire, appointed by the Lord himself for a sign and testimony of humiliation. And to the same purpose, they used in those times to put on sackcloth; whereby is meant any course or homely garment. Which ceremony though it were abused by hypocrites in their private fasts to ostentation, that they might be seen of men: yet in public fasts it was profitably observed for the example of others, whose humiliation might be the more increased, by the beholding one of another.  

4 From delights & pleasures.  21 Fourthly, we are to abstain from all carnal delights, whereby any one of our senses might be pleased. For the sense of pleasure would abate our mourning, diminish the sense of our want, and hinder our unfeigned humiliation before God. Wherefore Jerome saith, that fasting is to abstain not only from meats, but also from all pleasures or allurements. 
Quest. Euangel. lib. 2. c. 18.  And Augustine, The Scripture, saith he, teacheth a general fast, not from the concupiscence of meats only, but also from all pleasures of temporal delights. Thus are we not only to abridge our taste of meats, but also to contain our eyes from beholding vanities and pleasures, our ears from hearing mirth or music, which in time of mourning is unseasonable, our nostrils, from pleasant odours and effeminate smells: 
1. Cor. 7.5.  Our sense of feeling, from the use of the marriage bed: which as all married persons are to forbear upon consent, for such a time of humiliation, that they may give themselves to fasting and prayer; 
joel▪ 2.16.  so are the Bridegroom and Bride admonished to come forth of their marriage chamber, in the time of the fast. And all these are to be done, partly as means of our humiliation, in removing the impediments thereof; partly as signs of our humiliation, whereby we acknowledge ourselves unworthy of these delights; and partly as tokens of our repentance, in that by way of godly revenge, because all our senses have sinned, we deprive them all of their several delights. And as we are to make all our senses thus to fast: so must we also weyne our minds from sports and recreations, which would not only hinder our humiliation and godly sorrow, but also distract our minds from better meditations in sanctifying the fast. And thus have I showed, that in our fast we are to abstain from food and some other helps and commodities of this life, and also from all outward delights and pleasures.  
22 Now it remaineth, 
2 From bodily labours and worldly business.  that I should speak of rest from bodily labours and worldly business: For the time of the fast hath the nature of a Sabbath. And by the Prophet joel it is called dies interdicti, 
joel. 1.14. & 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a solemnity, or day of prohibition, wherein men are forbidden to do any work: as this Lord expoundeth that word Levi. 23. 
Leuit. 23.36.  It is a day of prohibition, or a solemn day, You shall do no servile work therein. And Deut. 16. 
Deut. 16.8.  Six days thou shalt eat unleavened bread, and in the seventh day, which shall be a solemnity or day of prohibition to the Lord thy God, thou shalt do no work. So Num. 29.35. For there is the same reason of the extraordinary Sabbath of humiliation, and of the ordinary. But the ordinary was a Sabbath or rest, 
Leuit. 23.28.30.32.  in which no work was to be done: yea, the Lord threateneth to destroy that person from among his people, that shall do any work that day. And as I said before, the law of the weekly Sabbath is to be extended to other extraordinary Sabbaths: But on the weekly Sabbath, we may do no work, therefore not in this.  
23 But let us consider also, 
Why rest from labours is required.  why, and in what respects rest is required in the day of our fast, and bodily labours and worldly business forbidden. The Lord forbiddeth labour and worldly business, and commandeth rest on every Sabbath: not because simply he either liketh of rest, or misliketh labour; but because bodily labours & worldly business are a means to distract us from the worship of God: and rest from them, is a remedy against distraction. For every Sabbath is to be sanctified and set apart from our business and affairs, and is to be consecrated to the worship of God. And further, on the Sabbath of humiliation, we take upon us after a more special manner to worship God: and therefore that we may seriously and entirely intend the service of God, we are to abandom all other business and cares. For that is better done which is done alone, as the Philosopher hath truly said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Polit. 4.15.  And it is the counsel of the Wiseman, that, what we do, we should do with all our might. For by doing many things our minds are distracted. This therefore doth teach us, that with free and entire minds, sequestered from all worldly cares, we are to be conversant in the worship of God; chiefly, when after a more special manner we endeavour to humble ourselves before him. For if bodily labours and worldly business be therefore forbidden, because they are means to distract us: then may we be sure that distraction itself in the worship of God is much more forbidden. For distraction breeds hypocrisy in God's worship, and causeth us when we draw nigh to the Lord with our lips, to remove our hearts far from him.  
24. Again, the Lord commandeth us in all his Sabbaths to rest from labours, that this outward rest might be an admonition unto us to rest from sin. For why (may every one of us think) doth the Lord forbid me on the day of rest, the lawful works of may calling? Or why do I cease from mine honest affairs? Must I forbear that which in itself is lawful; and may I do that which is unlawful? Must I therefore for this time sequester myself from my honest business, that I may attend vanities or sins? Or doth the Lord enjoin me rest, because he is delighted with idleness, and would have me to do nothing? No verily. If he forbid me that which is lawful, much more doth he forbid that which is unlawful. And if he command me to rest from honest affairs, it is not because he would have me idle (for idleness is the mother of much iniquity) but because he would have me attend better matters. In a word, he forbiddeth me to do mine own works and business, that I may do his work, and attend his religion and service. Lastly, there may an outward cause be rendered, why on the day of the fast we are to cease from bodily labours. For our frail nature cannot well bear abstinence and bodily labour together: for labour setting the body in a heat, wasteth the moisture and spirits, which are to be supplied by nourishment: otherwise we spend upon the stock of our natural moisture, which is as it were the oil in the lamp of our life.  
25. We see then, 
How long this abstinence is to be used, or the time of the fast.  wherein the outward exercise doth consist, and the particulars from which we are to abstain. Now we are briefly to consider, for how long this abstinence is to be observed. The usual time of a fast is the space of a natural day, viz. from even to even, or from supper to supper. For as that was the time appointed for the ordinary Sabbath of humiliation, so also of the extraordinary, From even to even shall you celebrate your Sabbath. 
Leuit. 23.32.  And accordingly it is noted of the israelites fast, 
judg. 20.26.  jud. 20. of David and his followers, 
2. Sam. 1.12. jos. 7.6. 2. Sam. 3.35.  2. Sam. 1. of josuah and the elders, jos. 7. that it was until the evening. And more particularly of David's fast for Abner, that he refused to eat any meat while it was yet day, but swore, saying, So do God to me and more also, if I taste bread or aught else till the Sun be down. In like sort, not only the jews, but also the ancient Christians used to fast until the Sun were set. 
Hieronym. in vita Hilarionis.  Howbeit in process of time they began especially in the Church of Rome to dissolve their fasts at the ninth hour, which is three a clock afternoon: which now they have brought to the sixth hour, and for the most part on their fasting days go to supper before noon. But the shortest time that is mentioned in the Scripture of a fast, is until the evening: to which custom their practice is most conformable, who fast all day until the ordinary time of supper. This, as I said, is the usual time. But the children of God, when they have been pressed with more urgent occasion, have sometimes continued this exercise for more days together: As Esther and the jews for three days, 
Esth. 4.16.17.  Esth. 4: and likewise Paul, Act. 9 
Act. 9.9.  The men of jabesh Gilead, when they mourned for the death of Saul and his sons, fasted seven days, 1. Sam. 31. Daniel one and twenty days. 
1. Sam. 31.13. Dan. 10.2, 3.   

Of the forty days fast of Moses, Elias, and Christ.  26. As for the forty days fast, which Moses, Elias, and our Saviour Christ did fast, it was miraculous, and therefore not to be imitated. Neither did they fast forty days together, either to subdue their flesh, or to humble their souls: But Moses being the publisher of the law, Elias the restorer of religion, our Saviour Christ the author of the Gospel; the Lord would by this miraculous fast so countenance their doctrine, as that in respect thereof they might seem not men arising from the earth, or authorized by men, but the two former as Angels, the third as the son of God, sent from heaven: for their abstinence for the time was angelical. And we might as well take upon us to imitate the Angels not taking of food, which they do not need, as the fast of Christ and of the other two; who were by the power of God above the strength of nature so sustained, as that during their forty days, they no more needed food than angels do. Neither did our Saviour Christ or either of the other, fast forty days every year, but once only in all his life. Wherefore unless we have the like cause of fasting, and the like power to support us (as indeed none have) it is but a vain thing to go about to imitat their fast. Now when the fast is continued for more days together, it is not unmeet, that as in the mean time we are to take but one meal every day in the evening; so also that we should at those times content ourselves with a spare diet in respect of the quantity, and mean in respect of the quality, whether it be fish, or flesh, or neither; according to the example of Daniel. But when our fast is once dissolved, 
Dan. 10.3.  whether it be at the end of one day, or of more, we may freely use our ordinary diet, observing always the rules of temperance and sobriety. And it fitteth best the faith of God's children, when they have humbled themselves before God, and poured forth their suit into his bosom; to cheer up themselves in this persuasion, That they having commended and committed their cause to God, he will dispose of it and them, as shall be most for his glory, and their good. To this purpose consider the examples, of Anna, 1. Sam. 1, who after she had fasted and poured forth her soul before the Lord, 
1. Sam. 1.18. 2. Sam. 12.20.  she went her way and did eat, and looked no more sad: Of David, even then when the Lord did seem to have denied his particular request, 2. Sam. 2. He arose from the earth, and washed and anointed himself, and changed his apparel, and came into the house of the Lord, and worshipped, and afterward came to his own house, and bad that they should set bread before him, and he did eat. And thus much may suffice to have spoken of the outward fast.  
27 Now for as much as the kingdom of God standeth not in meat and drink, 
Of the spiritual exercise, or inward fast, without which the outward is of no value.  nor in the abstinence therefrom, and seeing bodily exercise profiteth little, but piety (which consisteth in duties of religion sincerely performed) hath the promises both of this life, and of that which is to come: 
Rom. 14.17. 1. Tim. 4.8.  therefore all this outward abstinence is nothing worth, unless it be joined with the inward fast and spiritual exercise of religion, and be referred thereunto, as to the end thereof. For if men rest in the outward fast, as though that in itself were acceptable unto God, they fast no better than the beasts of Niniveh fasted. They fast not unto God: 
jon. 3. john 4.23, 24.  for God is a spirit, and they that will worship him, must worship him in spirit and truth. Wherefore as Zacharie saith to the jews, who resting in the outward fast, 
Zach. 7.5.  imagined, that they pleased God thereby: When you fasted and mourned in the fifth and seventh month these seventy years, did you in fasting fast to me, to me, saith the Lord? Likewise Esay 58, when as the Lord respected not the fast of the jews, whereby they looked to win his favour, as appeareth by their question, verse. 3. Wherefore have we fasted, and thou respectest it not, we have afflicted our souls, and thou regardest it not? He rendereth this reason: Because neglecting the inward exercise, they rested in the outward. 
Vers. 5.  Is it such a fast that I have chosen, that a man should for a day afflict his soul (namely by outward fasting) and hang down his head like a bulrush, and lie down in sack-cloth and ashes: wilt thou call this a fasting or an acceptable day to the Lord? But if men shall not only rest in the outward fast, as if that in itself were an acceptable worship of God; but shall also observe it with an opinion of satisfaction and merit, persuading themselves, that by their fast they satisfy for their sins, and merit everlasting life: then is it much more abominable in the sight of God, as being derogatory to the only both satisfactory sufferings and meritorious obedience of Christ our Saviour. And such seemeth to have been the fast of the Pharisee: 
Luk. 18.11, 12, 14.  who for all his fasting twice a week, and his other merits which he allegeth, went home unjustified. And such is the fast of the Papists at this day, who not only rest in their outward fast, which notwithstanding in many respects is but a mockefast: but also ascribe satisfaction and merit thereunto. 
The inward fast is a solemn exercise of prayer, joined with repentance.   
28. What then is the spiritual exercise and the inward fast, whereunto the outward abstinence must be referred? It is an humbling of our souls in a solemn exercise of prayer, joined with repentance, for the obtaining of our special suit, holpen forward and testified by the outward fast: as Ezra speaketh, 
Ezr. 8.21.  chap. 8. I proclaimed a fast, that we might humble ourselves before our God, and seek of him a right way, etc. For as the occasion of our fast is some special suit or request, which we are upon urgent occasion to make to God: so the obtaining of our request is the end of our fast. Now that we may obtain our suit to our comfort, it is necessary that we should beg it at the hands of God by prayer. For as james saith, 
jam. 4.2.  You have not, because you ask not. And because the Lord doth not hear every prayer of every man, therefore that our prayer may be heard, it is necessary, that both it be qualified in some measure according to Gods will, 
1 john 5.14.  and ourselves also endued with repentance for our sins. For if our prayer be not rightly qualified, we may ask and not obtain, as S. james saith, 
jam. 4.3.  You ask and receive not, because you ask amiss. Neither, if we repent not of our sins, 
Esay 59.2. john 9.31. Prou. 15.8.29.  shall we be heard; because sin maketh a separation between God and us: neither doth the Lord hear impenitent sinners.  
But if any shall object that we are to pray and repent continually, and therefore that this exercise is to little purpose: I answer, that howsoever prayer is to be performed of us daily and ordinarily, and repentance is to be practised of us continually in the whole course of our lives: yet this hindereth not, but that as the Lord giveth us extraordinary occasion, so we may and aught after a solemn and extraordinary manner to humble ourselves before him by prayer and repentance, 
Mat. 11.21. job. 42.6.  which our Saviour Christ calleth, repenting in sackcloth and ashes, and likewise job, repenting in dust and ashes.  
29. Now whereas I said, 
The two parts of repentance concurring with both the parts of prayer  that this inward fast is an extraordinary exercise of prayer joined with a profession of our repentance for the obtaining of our suit: we are to know, that as of prayer, which expresseth our suit, there be two parts, and two especial properties: so of repentance, which secondeth our prayer, there are also two parts. The parts of this prayer are, first, deprecation or praying against some evil which we bewail, and desire to be removed, whether it be the evil of sin alone, or the evil of affliction also caused thereby. Secondly, precation for the obtaining of some good, whether it be only the assurance for the remission of our sins, and grace to withstand them, or also some other special blessing which we crave. The two especial properties of our prayer, are fervency of desire, and assurance of faith. The two parts of repentance are, humiliation in respect of our sins past, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, panitentia.  which is penitency; and an unfeigned purpose of amending our lives for the time to come, both in forsaking our sins, and also in embracing the contrary duties, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, amendment of life) properly. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resipiscentia.  Both these parts of repentance must concur with both the parts of prayer. And both of them afford their necessary help to both the properties of prayer. For deprecation of pardon, must be joined not only with humiliation▪ in respect of our sins past, but also with a loathing of our sins, and an unfeigned desire and settled purpose to forsake them for the time to come. And prayer for grace and assurance of pardon, must be joined not only with a desire and purpose of amendment, but also with a sense and acknowledgement of our infidelity and want of grace. And our fervency in prayer, as it must proceed from the sense of our want: so may it not be severed from a desire of obedience and purpose of amendment. And lastly, the promise of hearing our prayer, whereon our faith is grounded, is made both to those that are humbled for their sins past, and unfeignedly desire and purpose amendment for the time to come. Notwithstanding, there is a more special concurrence of humiliation with deprecation, and of an unfeigned purpose of amendment with precation: and also a more special reference, as of humiliation to the fervency of our desire, so of repentance, which consisteth in eschewing evil and doing good to the assurance of faith. Yea the inward sense and sorrow, and the outward bewailing and confessing of our sins in deprecation, are acts of humiliation: and the desire, the promise, the vow of obedience and amendment of life expressed in our precation, are acts of repentance. 
But for distinction sake we are first to speak of humiliation, which is as it were a preparative to prayer: secondly, of the parts and properties of prayer thirdly, of repentance and amendment of life, which must as it were second ou● prayer: Humiliation is partly inward, which standeth in two things▪ 1. An inward sense of our misery and sorrow for the same: 2. King. 22.19. Act. 2.37. joel 2.13. Psal. 51.17. Mat. 9.15.  And therefore for plainness and distinction sake, I will first speak of the former part of our suit, consisting in the deprecation joined with humiliation: and after of the second part, which standeth in the precation joined with amendment of life.  
30. For as touching the former: if we would be humble and earnest suitors for the removing of evil, whether it be sin, or punishment, or both; it behoveth us first to be affected and touched with a sense and feeling of our misery, and to be inwardly grieved for our sins, that by them we have offended God, who hath been so gracious a God, and so merciful a father unto us, and also have provoked him to threaten or to execute his judgements against us for the same. This then is the first thing which we are to labour for in this exercise, that in regard of our sins, which have made us obnoxious to God's judgements, our hearts may melt within us, and be resolved into a fountain of tears; that they may be pricked with sorrow and remorse, that they may be rend with grief, that they may become contrite and broken with godly sorrow. For mourning is so perpetually annexed to fasting, that our Saviour Christ useth these words of fasting and mourning indifferently, to signify the same thing. For being demanded, why his disciples fasted not; he said, can the children of the marriage chamber mourn, as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then shall they fast. For further evidence whereof, 
Mark 2.9. Luke 5.34.  we may observe, that where Matthew useth the word mourn, the other Evangelists have fast. And to the same purpose, when the jews demanded of the Prophets, whether they were still to observe the fast of the fifth month, etc. they propose their question in these words, 
Z●ch. 7 3.  Should I weep in the fifth month, and separate myself, viz. from company and delights? And this mourning, they which fasted were wont under the law to signify by outward signs: 
jos. 7.6. 1. King. 21.27. joel 2.13. Esay. ●8. 1. Psal. 35.13. & 69.12. Es●h. 4.1.3. jon. 3.5, 6, 8. Psal. 69.11. joel 2.13.  as by renting their garments, putting on of sackcloth, sitting in the ashes, putting earth upon them. In stead of which signs, the thing signified (that is, the inward mourning of the heart) is commended unto us, according to the example of David, Psal. 69.11. In fasting I wept with my soul: or as others read, I wept in the fasting of my soul. For so the Prophet exhorteth, Rend your hearts and not your garments, and turn unto the Lord with all your hearts, and with fasting, weeping, and mourning.  
31. And to this godly sorrow must be added an humble conceit of ourselves: 
2 An humble and vile estimation of ourselves.  that as we be grieved with ourselves because of our sin, so also we should think vilely and esteem basely of ourselves, as being worthy not only of that judgement which is upon us, but of all the plagues threatened in the law, and unworthy of the least of God's mercies: unworthy of food, signified by our abstinence therefrom: unworthy of our garments, which therefore we lay aside: unworthy to tread upon the earth, 
Exod. 33.4.  which they were wont to signify by putting earth upon them. In a word, the outward abstinence is therefore ordained, that by afflicting the body, the soul may be humbled. Yea such an usual companion of fasting is the humiliation of the soul, that not only the faithful in the Scripture are said to humble their soul by fasting, 
Psal. 35.13. Esay 58.5. Leuit. 23.27.32. 1. King. 21.29.  but sometimes also even the outward fasting is called the humbling of the soul. This inward humiliation consisting partly in the godly sorrow, and partly in this base estimation of ourselves, is very needful for us, if indeed we would be humble suitors unto the Lord, with hope to obtain: 
Psal. 51.17.  For, the sacrifices of God are a contrite spirit, and a broken heart, which the Lord in no wise will despise, 
Esay 66.2.  yea he hath respect to those who are of a contrite spirit, 
Psal. 34.17.18.  and he is near unto them when they call upon him.  
32. And that we may attain to this humiliation, 
How we are to attain to this humiliation.  we are seriously to meditat of the judgements of God presently either threatened or laid upon us: for therefore the Lord doth threaten his judgements, 
Ezek. 33.11.  that by humbling ourselves before him, 
Amo● 4.12.  and preparing ourselves to meet him, they might be prevented and turned from us: and that judging ourselves we might not be judged of the lord 
1. Cor. 11.31.  And therefore also doth the Lord inflict his judgement, that we might be humbled under his mighty hand: 
jer. 5.3.  For not to sorrow when the Lord smiteth, it is a sign of an hard and incorrigible heart: And secondly, we are to enter into a serious meditation of the heinousness of our sins, and of our wretched estate in ourselves by reason thereof, which we may conceive: first, by the deserts of them; and namely by that judgement of God which perhaps is the occasion of this exercise: For whatsoever other causes there may be thereof, the author and inflicting cause is God, 
1. Cor. 11 32.  and the meriting cause is sin. And not only that judgement, 
Lam. 3.39.  but also all those plagues both temporal in this life, and eternal in the world to come, which in the word of God are threatened against transgressors. And these threatenings of the law we are both undoubtedly to believe, and also effectually to apply to ourselves. Again, the same appeareth by the sufferings of Christ: For hereby it is most evident, that our sins are so heinous and grievous in the sight of God, that nothing in the whole world could be found a sufficient ransom to satisfy God's justice, and appease his wrath for them, or to expiate us from the guilt thereof, but the precious death of our Saviour Christ the son of God. And therefore if God hath given us the spirit of grace and supplication, we shall lament and mourn as a man weeping for his only son, when we look upon him whom we have pierced. And thirdly, 
Zach. 12.10.  our sin will appear exceedingly sinful, if we compare and lay together God's unspeakable bounties towards us, and our almost uncredible unthankfulness towards him: For if thou dost truly and unpartially consider, what thou hast rendered to the Lord for all his benefits which he hath bestowed on thee, and findest nothing but a heap of sins, whereby thou hast showed thyself so ungracious towards him, who hath been so gracious unto thee, and dishonoured him that hath so honoured thee: this, if anything in the world, will make thy heart relent and melt within thee. And to these former considerations let there be added, when we come to make our request to God who is in heaven full of majesty and glory, a remembrance of our mould, that we are but dust and ashes; which humbled Abraham when he was to entreat the Lord in behalf of the Sodomites, Behold, saith he, 
Gen. 18.27.  I have begun to speak to my Lord, and I am but dust and ashes. And forasmuch as naturally we are self-conceited and hard hearted, we are therefore to pray unto the Lord that he would give unto us soft and fleshly hearts; and that with the eyesalve of his spirit he would anoint the eyes of our mind that we may see, and with the finger of his spirit he would effectually touch our hearts that we may be humbled for our sins.  

Partly outward, arising from the inward humiliation: whereof also are two branches, first, Lamentation arising from the inward sorrow,  33. From the inward humiliation two other things arise, which usually accompany deprecations: Namely, from the inward sense of our woe and sorrow for our misery, proceedeth an outward bewailing and lamenting of our estate, which in the faithful sometimes breaketh forth into expostulation. And from the base esteeming and judging ourselves, ariseth confession of our sins, in respect whereof we acknowledge ourselves unworthy of the lest of God's mercies, but worthy of his greatest judgements. Lamentation is the outward expressing of our inward mourning, whereby we particularly bewail our woeful estate before the Lord, making our moan unto him, and pouring forth our grief as it were into his bosom. Examples hereof we have in David's Psalms, as Psal. 6. & 22. & 38. & 79, etc. in jeremy's Lamentations. In Ezekias, 
Esay 38.14.  who in his grief did chatter like a crane or a swallow, and mourned like a dove. Thus some expound that place, 
1. Sam. 7.6.  1. Sam. 7, where it is said that the jews bewailing their miserabe estate, Drew water and poured it forth before the Lord, that they used this ceremony before the Lord to signify, that without his special mercy and assistance, they were as water spilled upon the earth: to which purpose David saith unto the Lord, 
Psal. 22.14. 2. Sam. 14.14.  Psal. 22.14, I am like water poured out: and the wise woman of Tekoah unto David, 2. Sa. 14, We shall be like water that is spilled on the ground, which cannot be gathered up again. And to this bewailing of our estate before the Lord, we may be induced by consideration of God's mercy, who because he is merciful, doth hear the cry of his creatures in their distress: 
Exod. 22.  for if the Lord doth hear sometimes the cry of wicked men in their anguish, 
Gen. 21.17.  although perhaps it be not a prayer, but the voice, which the extremity of their grief expresseth from them; 
Psal. 147.9 & 104.21.27.28.  yea the cry of unreasonable creatures, as of the young Lions and the ravens, etc. how much more will he have respect to the mournful cry of his own children? But the faithful sometimes in their mourning and lamentations do proceed, 
And sometimes breaketh forth into exp●stulations.  as I said, to expostulations, which are vehement interrogations expressed from them by their grief: whereby they do expostulat with the Lord, 
Exod 5.22. jos. 7.6, 7, 8, 9 Psal. 6.3. & 22.1.2.  concerning either the greatness, or continuance of their affliction: As Moses Exod. 5. josua, chap. 7. David, Psal. 6.3. & 22.1, 2. job oftentimes, the Church afflicted, Psal. 79. & 80, 
Psa●. 75.5. & 80.4.  Lam. 5. And our Saviour on the cross, Math. 27. But here we are to take great heed, that our expostulation be an holy fruit of a lively faith: 
Lam. 5 20. Math. 27.46.  lest if it proceed from want of patience, it do degenerate into murmuring against God.  

2 Confession of our sins, arising from the humble and base estimation of ourselves. Psal. 51.4. Dan. 9.7.  34. The other thing which must concur with deprecation, is confession of our sins, which is both profitable and necessary in these respects. First, that God in his judgements may be justified. And to that purpose it is very expedient, that the praise of the Lord may appear more glorious, and the sins which we confess, more grievous; to make a rehearsal, as of our sins, so also of God's benefits towards us: notable examples whereof we have Nehem. 9 from the fifth verse unto 36. and Ezr. 9.6. Secondly, 
Nehe. 5. etc. Ezr. 9.6. 1. Cor. 11.31.  that judging ourselves, we may not be judged of the Lord: For if we acknowledge and confess our sins, the Lord is faithful and just to forgive us our sins, 
1. john 1.9.  and to cleanse us from all iniquity: But if we conceal our sins we have no promise of forgiveness: for as Solomon saith, 
Prou. 28.13.  Prou. 28, He that hideth his sins shall not prosper, but he that confesseth and forsaketh them, shall have mercy. And this we see notably verified in the example of David, Psal. 32. for whiles he concealed his sin, the hand of the Lord was heavy upon him to afflict him: but when he confessed and acknowledged his iniquity, 
Psal. 32.3, 4, 5. 1. Sam. 7 6. Ezr. 9.6, 7, etc. Neh 16, 7, Dan. 9.3.5. etc.  the Lord forgave his sin. The practice of this duty in solemn fasts is commended unto us in many examples of the holy Scriptures, as 1. Sam. 7. Ezr. 9 Nehe. 1. Daniel 9  

In & with this humiliation, our prayer, and especially our deprecation is to be made.  35. Thus therefore in an inward sense and sorrow for our sins, and a base estimation of ourselves for the same, together with a bewailing of our woe and confession of our sin, we are to make our humble supplication and deprecation to the Lord, pouring forth our soul before him: earnestly beseeching him in the name and mediation of Christ, that he would remove his judgements from us, and for his sake would forgive us our sins which have most justly provoked him to indignation against us. 
joel 2.17.  A lively pattern whereof we have joel 2.17. Let them say, spare thy people o Lord, etc. and other worthy precedents, 
Dan. 9.5.16.17, 18. Nehem. 9.32.  as Dan. 9, and Nehem. 9 And herein we being summoned as it were before the judgement seat of the Lord, are to immitat the ancient custom of guilty persons among the Romans, when they were arraigned before the judgement seat; who that they might move the judges to mercy and compassion, humbly abased themselves before them, using long and neglected hair, and putting on mourning weeds, 
1. Kin. 20.31.  etc. And as Benhadad his servants and followers, when they being vanquished by Achab the king of Israel, desired to make humble suit unto him for their own and Benhadad his life and liberty: We have heard, say they to Benhadad, that the kings of the house of Israel are merciful kings, we pray thee let us put sackcloth about our loins, and ropes about our heads, and go out to the king of Israel: it may be that he will save thy life. So let us, having sinned against God, and made ourselves obnoxious to his judgements, come unto the Lord with all inward humiliation, and outward tokens thereof, as it were with ropes about our necks, suing unto him for mercy and pardon, seeing we have not only heard that he is merciful: but also know that he hath commanded us in our distress to call upon him with promise to hear us: 
Psal. 50.15. joel 2.12, 13.  and also hath invited us to turn unto him with all our heart, and with fasting, and with weeping, and with mourning: and that we should rend our hearts and not our garments: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 
Whereunto the other part of prayer, which is precation for good, is to be annexed. Phil. 4.6. Eph. 6. 1●. 1. Tim. 2.1. & 5.5.   
36. But forasmuch as we are suitors to the Lord, not only for avoiding that which is evil, but also for obtaining that which is good: we are therefore to make our requests known unto God, not only by supplications and deprecations againsts evils; but also by petitions and precation for that which is good: and therefore the holy Ghost both by doctrine and example hath taught us to join them together: 
Act. 1.14.  For if we truly bewail our sins, and earnestly desire to be delivered from the guilt thereof: we will also crave assurance of the remission of our sins to be sealed up in our conscience by the spirit of adoption: and not that only, but also we will desire to be renewed and sanctified by the spirit of God, that sin may die in us, and that we may live unto God in true holiness and righteousness. And lastly, we will crave the assistance of the holy Ghost to strengthen and support us against all the temptations of the flesh, the world and the devil. But if besides the evil of sin we have occasion also to pray against some evil of punishment, then do we commonly pray for the contrary blessing: or if the obtaining thereof be not expedient for us (as in temporal petitions it many times falleth out) we must willingly submit ourselves to God's good will and pleasure, and in steed of ask preservation from that which is present, we are to crave patience and comfort in affliction, and to beseech the Lord that he would bless his visitation unto us, and cause it to turn unto our good. And therefore these temporal benefits are not (as I have elsewhere showed) to be asked absolutely, 
In Psal. 50.51.  but with this condition, If they may stand with God's glory, and our spiritual and everlasting good.  

The 2 properties of prayer.  37. And these two were the parts of our prayer. Now in them both there are two things required: fervency of desire that we may, and assurance of faith that we shall obtain our request. 
1. Fervency.  As touching the former: Fervency is required always in our prayers, but especially when upon extraordinary occasion we humble ourselves before the Lord in prayer: for than we must not only pray, 
joel 1.14.  but also cry unto the Lord; whereby vehement prayer is signified: 
jon. 3.8.  yea as the Niniuits speak, we are to cry mightily unto him. And forasmuch as this fervency of desire proceedeth from the feeling of our want, and is commonly proportionable thereunto: therefore doth the Lord afflict us, that in the sense of our want we might the more earnestly pour forth our souls before him: and to the same purpose do we afflict ourselves by the outward fast, that we might the better give ourselves to prayer: for therefore do we abstain from food and delights, that the sense of our want might be increased, and so our fervency inflamed; therefore do we abstain from our bodily labours and worldly business, that we might the better attend and intend our prayer; and therefore also do we abridge ourselves of unnecessary sleep, that we might watch unto prayer. For this cause some have called fasting, The wing of prayer: because the earnestness thereof being inflamed by fasting, it doth the more forcibly ascend before the lord 
De jeiunio Serm. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Basill) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Fasting sendeth up prayer unto heaven, being as it were a wing unto it, 
Tom. 4. homil. ad pop. 71.  to help it in the ascent. And to the like purpose, chrysostom, He that prayeth with fasting hath two wings (saith he) namely to lift him up from the earth. And forasmuch as this is one main end whereunto fasting is referred, hence it is that so often we do read in the Scriptures of fasting joined with prayer. See jos. 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, etc. Psal. 35.13. Dan. 9.3. joel. 1.14. & 2.15.17. jonas 3.5.8. Math. 17.21. Luk. 2.37. Act. 9.9.11. & 10.30. & 13.3. & 14.23. 1. Cor. 7.5. 
In quadrages. Serm. 4.  For as Bernard saith, Ieiu●ium orationem roborat, oratio sanctificat jeiunium: Fasting fortifieth prayer: prayer sanctifieth fasting.  
38. 
2 Faith, which must be grounded first on the mediation of Christ,  The second thing required in prayer, is Faith: for as we are in our prayers to call upon God in the name of Christ; so are we to believe, that for Christ his sake the Lord will hear us, and so far forth grant our requests as shall be most for his glory, and our good: for howsoever when we fast, we are to be humbled in ourselves, mourning for our sins and bewailing our wants; yet we must not so cast down ourselves, that we cast away hope, but chose we are to cast ourselves upon the mercies of God in Christ: yea therefore doth God touch us with a sense of our want, that feeling our misery, we might fly unto him for mercy. And therefore are we to humble ourselves before God, 
Luke 18.14.  that being cast down in ourselves, we may be exalted in Christ. Wherefore in our fast we are so to deplore our misery, that withal we implore the mercy of God; being well assured, though in ourselves we are unworthy to appear in his presence, or to lift up our eyes to heaven, yet coming unto him in the name of Christ, we and our prayers shall be accepted of him in his son. 
2. On the promises of God.  This faith is to be grounded also on the gracious promises of God made unto us in Christ: 
john 16.23.  As namely, that whatsoever we shall ask the father in his name, 
Psal. 50.15.  he will give it unto us, Call upon me in the day of trouble, I will deliver thee and thou shalt glorify me. And more specially the Lord promiseth by his Prophet joel to the people of the jews being afflicted with a grievous famine, 
joel 2.18.19.  That if they humbled their souls before him in fasting and prayer, he would grant their desire.  

And is to be confirmed, 1, by experience of those who have used this exercise with happy success: Ez●. 8.23.  39 And the same may be confirmed by the experience of those, who having used this exercise, have obtained their requests at the hands of God. Call to mind the examples in the places before alleged, of Annab 1. Sa. 1. of the israelites 1. Sam. 7, of josaphat 2. Chr. 20. of Neb. cha. 1. of Daniel, chap. 9 of Ezra, who professeth his experience in this behalf: We fasted, saith he, and besought our God for this, and he was entreated of us. Of Esther, Mordochay and the jews, who ordained the fast of Purim to be celebrated yearly on the fourteenth and fifteenth day of the month Adar, 
Esth. 9.22.  as days of feasting and joy, and as perpetual monuments of that great deliverance which they had obtained by fasting and prayer: In which sense they are called, Verba seu document a ieiuniorum & clamoris sui, Esth. 9.31. 
Verse 31.  And for the better confirmation of our faith, let us to this experience of Gods dealing with the faithful, add the examples even of Rehoboam, of Achab, and of the Niniuits: For if when the Lord had threatened destruction to Rehoboam, by Shemaiah; to Achab, by Elias; and to the Niniuits, by jonas: notwithstanding by fasting and humbling themselves, Rehoboam, who with his people had forsaken the Lord; 
2. Chron. 12.5.7.12.14.  Achab, who had sold himself to commit wickedness; and the Niniuits who being not only aliens from God, 
1. King. 21.29.  but also the posterity of cursed Cham, had filled heaven and earth with their transgressions, 
jon. 3.10.  escaped that judgement which was threatened against them: how much more is this exercise to be undertaken of all those that truly repent and believe in Christ, with assurance of good success? Fear not my little flock (saith our Saviour Christ to all the faithful) for it is your father's pleasure to give you the kingdom, 
Luke 12.32.  and therefore he will not deny you small requests, if they may be for your good. And if the Lord hath so loved us, as that he hath not spared his son, but hath given him for us all; how shall he not with him, 
Rom. 8.32.  give us all things also that may be expedient for us? He doth not think any thing too good or too dear for us, who hath given his son to us in pretium, for a ransom, and reserveth himself in pramium, for a reward.  
40. 
2, By the religious performance of this exercise, whereby we may be the better qualified according to the condition implied in the promise.  But you will say: If our faith must be grounded upon the promises of God, what help then doth fasting afford unto it? I answer, first, That fasting being commanded and ordained of God, it is to be undertaken with expectation of a blessing upon his own ordinance. And secondly, although our faith may not rely upon the merit of our fasting (which indeed is none) but only on the promise of God in Christ; yet being rightly performed, it affordeth a good testimony to our conscience, that the promise belongeth to us: for although we believe in general, the promises of God to be true; yet we shall have small comfort by them, unless we can be persuaded that they belong unto us. And how can we persuade ourselves that they belong unto us, if we have not the condition implied in the promise? As for example: The Lord hath promised to have respect to the humble, to be near unto them when they call upon him, 
Esay 66.2. Psal. 34.18. 1. Pet. 5.5. Luk. 18.14. Mat. 5.6. john 7.73.  to give grace unto them, and to exalt them: Likewise to them that hunger after righteousness, and thirst for his grace, he hath promised, that they shall be satisfied. If therefore thou wouldst apply these promises to thyself, thou must humble thyself before God, and not be lifted up with pride: thou must hunger and thirst after the grace of God and righteousness of Christ, and not be full with a conceit of thine own righteousness. But by fasting, our humiliation, as I have showed, may be furthered, and our spiritual hunger increased, and so ourselves better qualified, according to the condition included in the promise: which condition if we find in ourselves, then may we from the promise as it were the proposition, applied to ourselves by the testimony of our conscience, as it were the assumption, gather to ourselves a comfortable conclusion. Of which comfort they bereave themselves, who perform this exercise in an opinion of meriting thereby: for when fasting is joined with a conceit of merit, it doth not so much humble the body, as puff up the soul, and so make it uncapable of the grace of God: for the Lord giveth grace to the humble, and he resisteth the proud. 
1. Pet. 5.5.  And as the blessed virgin saith, He filleth the hungry with good things, 
Luke 1.53.  but the rich he sendeth empty away.  

3. By the practice of repentance, concurring also with our prayer in this exercise.  41. Another notable means to confirm our faith in the assurance of obtaining our suit, is to forsake our sins (which make a separation between God and us) and to promise amendment for the time to come, which also is testified by our fast: For it is not sufficient to confess our sins, 
Esay 59.2.  if we would find mercy with God; but also we must forsake them. 
Prou. 28.13.  And if we desire to be delivered from the evil which doth afflict us, and to obtain the contrary blessing which doth affect us: than it behoveth us to forsake our sin, which is the cause of the affliction, and also an obstacle, and as it were a partition wall betwixt God and us, 
Ezek. 43.8.  to keep his blessings from us. Wouldest thou then have thine affliction removed? remove the cause, which is thy sin. And if thou wouldst have God to repent him of the evil of affliction, 
jon. 3.10.  which he hath either threatened or inflicted, then must thou also repent of the evil of sin, which hath merited the affliction. Now if we shall truly repent of our sins, and unsainedly purpose amendment of life for the time to come, then may we persuade ourselves that our preservation and deliverance shall be joined with God's glory; & consequently may be emboldened with better assurance of faith, to desire the Lord to preserve & deliver us even for his own glory, & for his name's sake. But here, as we desire any sound comfort, so must we deal sound with the Lord: and not as the common practice of the most, in the time of affliction, to promise greatmatters unto the Lord, which they have no true purpose to perform: for this is to fly unto God, and to go about to deceive him with our lips. 
Psal. 78.36.   
42. And hereby appeareth the great necessity of joining the practice of repentance with the exercise of prayer in our fast. 
This repentance or amendment standeth in two things:  And therefore fasting as it was ordained to be an help unto our prayer, so also to be both a testimony & furtherance of our repentance, as I have showed. Now our repentance standeth in two things, in the eschewing of evil, 
The former, is eschewing evil:  and doing of good. As touching the former: abstinence from evil and ceasing from sin, is signified in our fast, by abstinence form food and delights, and by ceasing from our labours: For therefore the Lord doth the rather require in our fasts the abstaining and ceasing from things in themselves lawful, that thereby we might be admonished much more to abstain from that which is unlawful. 
Serm. 1. de jeiunio.  In which respect, Basil calleth fasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a medicine to take away sin. And Augustine, 
De tempore serm. 64.  this is (saith he) the profit of fasting, that whiles we fast from lawful things, we are admonished more and more to forbear unlawful things. If therefore we avoid things which sometimes are lawful, let us chiefly avoid sins which are never lawful: if we fast from meats, much more let us fast from sins: Quid prodest vacuare corpus ab escis, & animam replere peccatis? What availeth it to keep the body empty from meats, and to fill the soul with sin? For abstinence from things lawful, if it be not joined with abstinence from things unlawful, that is to say, if our fasting from food and other delights be not joined with fasting from sin, it is odious and abominable in the sight of God. 
Esay 1.13. Non possum ferre iniquitatem & diem interdicti.  A day of rest, and not resting from sin, the Lord cannot endure together. It is not the emptiness of the belly or cleanness of the teeth, but the purity of the foul and cleanness of the heart; nor the outward rest from labour, but the spiritual rest from sin that is acceptable unto God: without which, the outward fast as it causeth us to smell worse to men, 
Arist. problem. sect. 13. quest. 7.  according to the proverbial phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so maketh it us to stink before God.  

Which is the true fast.  43. It is well said of the heathen man, that we ought to fast from sin. For as 
† Serm. 1. de jejune.  Basill truly saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plutarch de cohibend. ira.  true fasting is abandoning of evil. And to the like purpose others of the fathers: chrysostom, True fasting (saith 
* Tom. 4. homil. 72. ad populum.  he) is abstinence from evil: and again, 
† Homil. de iejun. ad Pop. Antioch. De tempore Serm. 173. In Leuit. lib. 10  the commendation of a fast is not abstaining from meat, but avoiding of sin. Augustine, The fasts of Christians are rather spiritually to be observed, than carnally. Wherefore let us principally fast from sin. For what a thing is this, that any deceiver should abstain from meats which God hath created, and should grow fat with sin? principally therefore let our mind fast from evil: for seeing fasting is the humbling of the soul, what a thing is that, to be humbled and abated in food, and increased in sin? And likewise cyril, Wilt thou have me show thee what manner of fast thou must observe? fast from all sin, take no food of malice, receive no dainties of pleasure, inflame not thyself with the wine of lust, fast from bad practices, abstain from evil speeches, contain thyself from wicked thoughts: such a fast pleaseth God. But these testimonies of men were of little weight, if the Lord himself did not avouch the same truth. See therefore Esay 58. and Zach. 7. where the Lord rejecteth the fasts of the jews, 
Esai. 58.2.3.4. etc.  because whiles they fasted and forbore their food, 
Zach. 7.5.7.  they did not forbear their sins. We must therefore remember when we observe a fast, and consecrate a Sabbath of humiliation unto the Lord, 
Esay. 58.3.15.  that we turn away our foot, that is, our affections from doing our own will therein: neither must we follow our own ways, nor seek our own delights, nor speak a vain word.  
44. And as we are to abstain from all sin in general: 
Especially we are to abstain from those sins wherein we have chiefly offended, & whereby the anger of the Lord is or hath been especially provoked against us.  so especially from those wherein we have chiefly offended, and have thereby provoked the Lord either to shake his rod at us, or else to correct us therewith. For they being the cause of the judgement, must be removed away, if we would have the judgement itself removed. And therefore the Niniuits, when they proclaimed a fast, gave in charge, that every one should turn from his evil way and from that violence (for that was the crying sin of the Niniuits) which was in their hand. And when God saw their works, that they turned from their evil ways, he also repent of the evil that he had said that he would do unto them, 
jon. 3.8, 10.  that is to say, he did it not. And we must so abstain from our sins, as that we may not seem to have laid them aside for a day or two, but to have cast them off for ever. 
Esay. 58.5.  For that is not the fast which the Lord hath chosen, that a man should afflict his soul for a day, and hang down his head like a bulrush. For as the son of Syrach saith, He that washeth himself because of a dead body, and toucheth it again, 
Eccles. 34.27.  what availeth his washing? so it is with a man that fasteth for his sins, and committeth them again: who will hear his prayer, or what doth his fasting help him?  

Serm. de temp. 173. The latter part is ensuing or following after that which is good. By practising good duties for the present towards God & our neighbour, Zach. 7.9, 10.  45. But for as much as Augustine saith, It is but a slender fast to abstain only from sin, unless we also add good works: therefore we must know it is our duty, especially on the day of the fast, not only to eschew evil, but also for the present to be exercised in well doing: and for the time to come to purpose and to promise amendment. The duties wherein we are to be exercised, are both the duties of piety and religion towards God, which in the time of the fast are to be performed in a special manner: and also the duties of love and mercy towards our brethren; as to execute true judgement, to show mercy and compassion every man to his brother. For is not this the fasting that I have chosen (saith the Lord) to lose the bands of wickedness, 
Esay 58.6.  to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 
Especially the duties of mercy and almsgiving.  Among the rest, the duty of almsgiving and relieving the poor is commended unto us, as it followeth in the Prophet: Is it not to deal the bread to the hungry, and that thou bring the poor that wander, 
Vers. 7.  unto thine house? When thou seest the naked, that thou cover him, and hide not thyself from thine own flesh, for so he calleth thy poor brother. Then shall thy light break forth, 
Vers. 8.  etc. then shalt thou call, and the Lord will answer, 
Vers. 9  thou shalt cry, and be will say, here am I. If thou takest away from the midst of thee the yoke, the putting forth of the finger (whereby is meant even the least injuries) and wicked speaking: 
Vers. 10.  if thou pour out thy soul to the hungry (that is, if with the bowels of compassion thou dost relieve his need freely and cheerfully) and refresh the troubled soul, then shall thy light spring out in the darkness, and thy darkness shall be as the noon day: that is, thine adversity and affliction shall be turned into peace and prosperity.  
46. Wherefore it hath been and is the custom of the godly in the time of their fasts, 
Which must concur with our fast.  by doing works of mercy and giving alms, to relieve the poor. For as our Saviour hath joined the doctrine of these three together, alms, prayer, and fasting; so must we after the example of Cornelius join them in practice. 
Mat. 6. Act. 10.30.31. Mat. 5.7. Esay 58.9. Prou. 21.13.  For as the Lord hath promised to show mercy to the merciful, and to answer their cry: so on the other side, he that stoppeth his ear at the crying of the poor, himself shall cry and not be heard. And surely, unless we will fast for sparing, after the manner of niggards, who will be glad of so good a pretence to spare from their bellies, & to deprive their families of their ordinary allowance, for the increase of their worldly estate; 
In alimentis pauperum abrupti apparatus ●tipēdia largiatur. August. de temp. Serm. 173. In Esay 58. Ser. de temp. 64.  we ought to give so much to the poor, as by our abstinence is saved: Vt jeiunium tuum (saith Jerome) non sit lucrum marsupij, sed saturitas animae; that thy fast be not the gain of thy purse, but the saturity of thy soul. For as Augustine saith, Then are our fasts acceptable to God, when as they, whom need doth force to fast, are refreshed by us. And again, jeiunium tuum te castiget, sed laetificet alterum: Let thy fasting chastise thee, but let it comfort another. So fast, that thou mayest be glad that thou hast dined in another that eateth by that means, 
De temp. serm. 65.  for the Lord loveth a cheerful giver: for when a poor man eateth of thine allowance, in him Christ, who affirmeth himself to be hungry in his poor members, doth dine. And elsewhere, 
De tempore, serm. ●57.  Accipiat esuriens Christus, quod ieiunans minus accepit Christianus. Let Christ, being hungry in his poor members, receive that which the fasting Christian hath spared. Castigatio volentis, fiat sustentatio non habentis: Let the chastisement of him that hath and is willing to forbear, be the sustenance of him that hath not and fain would eat. 
In Leuit. lib. 10 in fine.  And to conclude, Cyrill, In a certain book (saith he) we find it said of the Apostles, Blessed is he who fasteth to that end, that he may feed the poor.  
47. And as we are thus for the present to be exercised, 
By purposing and promising amendment for the time to come.  so for the time to come we must unfeignedly purpose and faithfully promise amendment, in performing duties heretofore omitted, and in eschewing sins heretofore committed. And to this purpose it shall be needful for the better settling of our resolution, to bind ourselves by a solemn vow, and with the jews in the book of Nehemiah to put our seals unto it, 
Nehem. 9.38.  that so we may impose a necessity upon ourselves of well doing: and we are to know, that it is a happy necessity which forceth us to better things. The necessity of this unfeigned purpose to be had in this exercise, is evident: because without it we remain in our impenitency. And being impenitent sinners, the Lord will not hear us: as the Lord threatened the impenitent jews, When they fast (saith he) I will not hear their cry, 
jerem. 14.12.  jerem. 14. And therefore unless we repent of our sins, and resolve to amend; this exercise, which we (being suitors) undertake for the obtaining of our suit, is performed of us in vain. For this we are to know & to be assured of, 
john 9.31.  That the Lord heareth not impenitent sinners. Wherefore true is that saying, though of an Apocryphal book: 
Teb. 12.8.  Prayer is good, with fasting, alms, and righteousness.  

The sorts of the religious fast, uz. private, or public. The private fast  48. And thus we have heard what the religious fast is, and the parts also wherein it doth consist. Now we are to consider the sorts of it: for the religious fast is either private, or public. The private fast, is that which is observed privately: as the fast of some one man, or of a private family. And this is to be undertaken either for private, or public causes: for private, concerning either ourselves and those that belong to us; so fasted Annah, 1. Sam. 1. Cornelius, 
Psal. 35.13.  Act. 10. David, 2. Sam. 12: or others, as David for those that proved his enemies: and Darius (though an heathen) for Daniel, 
Dan. 6.19.  when he was cast into the lions den. But we are to fast privately, not only upon private occasions, but much more upon public causes. For as it is the duty of the faithful, 
Ezech. 9.4.  privately to mourn for public calamities and common corruptions, which ordinarily are the fore runners of common calamities: so also they may fast therefore. 
Neh. 1.4.  And such was the fast of Nehemiah, chap. 1. and of Daniel, 
Dan. 9 Mat. 6.16, 17, 18  chap. 9 In private fasts our Saviour Christ requireth that they be so secretly performed, as that unto men we may not seem to fast, but only to our heavenly father, who seeing in secret, will reward us openly. And for as much as the day of the fast hath the nature of a Sabbath, wherein we are to cease from bodily labours and worldly business: therefore those which be under the government of others, 
Num. 30.14.  as wives, children, and servants, may not take upon them to observe a fast on a working day, without the leave and liking of their governors.  
49. The public fast is that, 
The public fast jer. 36.9.  which being upon public cause, by public authority proclaimed before the Lord, is both publicly and privately to be sanctified of all as a Sabbath of humiliation unto the Lord. In which definition there are four things to be observed: first, who are to appoint the public fast; secondly, upon what cause; thirdly, who are to observe it; fourthly, how. As touching the first: 
1 Who are to appoint it.  The appointment of public fasts appertaineth to those who have public authority to call the people together to the public worship of God, and to cause them to cease from their bodily labours and worldly affairs: as appeareth in the examples of public fasts recorded in the word of God: as 2. Chron. 20.3. jon. 3.7. 1. Sam. 7.5. Ezr. 8.21. joel 1.14. And this they are to do by proclaiming of the fast, that is, both by giving public notice of it, and also by charging all men to assemble themselves at the time appointed, to observe it; according to the direction of the holy ghost by the Prophet joel: 
joel. 2.15, 16.  Blow the trumpet in Zion, sanctify a fast, that is, by your proclamation (which is meant by sounding the trumpet) appoint a fast to be sanctified, proclaim a day of rest, or Sabbath of humiliation, assemble the people, etc. And here we are to observe that which is further added out of jerem. 36. 
jer. 36.9.  that this fast is to be proclaimed before the Lord, that both they which have authority, do proclaim it not in any wicked or worldly respect, 
1. King. 21.9, 12.  but in uprightness of heart, as before the Lord: and also that those who are to observe it, assemble themselves as before the Lord, to sanctify a fast unto him.  

2 Upon what occasion.  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 duty in this behalf. And that is (as I have generally noted before) when we have some important and urgent occasion to become humble and earnest suitors unto the Lord, 
As first, for the obtaining of some public blessing.  either for the obtaining of some special and public blessing, or for the removing of some public evil: and this either for ourselves, or for other churches of Christ. 
Act. 13.2.  As for example, when some public matter of great importance is to be attempted, then, as we have extraordinary occasion to crave the blessing of God upon us, so also we have just cause to fast. Consider to this purpose the examples of Ezra, chap. 8. and of the faithful in the primitive Church, Act. 13. and 14. both which being to crave the blessing of God; the former upon their voyage towards jerusalem after their captivity; the latter upon the ministery of his servants whom they either ordained or sent forth to the work of their ministery, commended their suit unto the Lord by public fasting and prayer. Which examples may be a sufficient direction for appointing public fasts, upon occasions of no less importance. 
1. King. 21.9.12.  In the history of the Kings it appeareth to have been the custom of the israelites (though that practice was monstrously abused by jezabel) that public matters of importance should be enterprised with a fast.  

2 For removing some public evil: whether some public sin, Esay 64.5. 1. Cor. 11.31.  91. As touching public evils, they be either public sins, or public judgements of God for sin. For if the people of God have committed some common or public sin, and thereby have provoked the Lord to wrath and indignation (as indeed when we sin, he is angry) than it behoveth them to judge themselves, if they would not be judged of the Lord, and by humbling themselves before the Lord in fasting and prayer, to appease his anger, and to prevent his judgements. The people of Israel, when many of them had sinned by idolatry, and by reason of their sin stood in fear of the Philistims: the Prophet Samuel assembleth them together to Mizpeh, 
1. Sam. 7.6.  where they solemnized a fast, and pouring forth water before the Lord, acknowledged and bewailed their sin. Likewise, when many of the jews, who were returned from captivity, had mingled themselves in marriage with the heathen people of the land, contrary to the commandment of God, 
Nehem. 9.1.  they humbled themselves before the Lord in a public and solemn fast. If we therefore would avoid the judgements of God as they did, we must follow the example of their repentance, when we have not been behind them in sin. 
Or public judgement: & that either threatened.  But if it please the Lord to manifest his wrath, either by threatening his judgements, or by inflicting them, than doth the Lord as it were call us to this exercise. Now the Lord threateneth his judgements, first, by his Prophets and ministers, 
jon. 3.  as by jonas against the Niniuits, whereupon they fasted; secondly, by some manifest tokens of his wrath, as by earthquakes and other prodigious signs, whereby the ancient Romans being also Gentiles, have been moved to proclaim public fasts: thirdly, by giving us notice of some imminent danger; as when we hear of an open invasion intended by foreign enemies, 
jer. 36.9. 2. Chron. 20.3.  which consideration moved josaphat to proclaim a fast: or understand of some more secret plot or conspiracy, against the Church, the prince, or state, such as was the conspiracy of Haman against the people of the jews, 
Esth. 4.1.3.  for the disappointing whereof the jews did fast. If therefore the Lord do in like sort threaten us, & as it were shake his rod over us: we must prepare ourselves to meet our God and to turn unto him by repentance, 
Am. 4.12.  with fasting and prayer.  

or inflicted:  52. And if judgements threatened should move us to fast, how much more are we bound to humble ourselves under the mighty hand of God, when it is upon us, scourging and afflicting us for our sins? As for example, when the Lord sendeth any of the public messengers of his wrath, as the sword, famine, pestilence, captivity. The ten tribes after two discomfitures received at the hands of the Benjamits, 
As the sword, judg. 20.  wherein forty thousand of them were slain, humbled themselves before the Lord by fasting and prayer. The Prophet joel, when the Lord sent a grievous famine upon the land, 
Famine, joel 1.14. & 2.12.15.  earnestly exhorted the jews in the name of the Lord, to turn unto him with all their heart, with fasting, with weeping and mourning, etc. Likewise for the time of pestilence as well as of famine, 
Pestilence, 1. Kin. 8.37, 38. 2. Sam. 24.  Solomon giveth direction, that men should humble themselves before the Lord. Which course his father David had taken, when the Lord sent the pestilence among the people of Israel: which judgement was occasioned by his numbering of them, but caused by their own sins. Moses also, when the plague was begun among the people of Israel for their murmuring, he commandeth Aaron to take his Censer, 
Num. 16.46.  and putting therein incense, to go among the people, and to make an atonement for them: which Aaron having done, and standing betwixt the dead and them that were alive, the plague ceased. Which doth teach us, that the means to pacify the wrath of God, and to remove the plague, is to offer up our hearty prayers unto the Lord, 
Apoc. 5.8. Psal. 14●. 2. Apoc. 8.3.  signified by incense, in the name and mediation of Christ our high priest, who standing before the altar with his golden Censer, perfumeth the prayers of the faithful with the odours of his own sacrifice, and maketh them acceptable unto God. And for the better humbling of ourselves in prayer, and testifying of our repentance, it is very needful, that as in all other public calamities, so in this of the pestilence, we undertake this exercise of fasting. Only this we are to be admonished of, That in places of infection, the utter abstinence from food is not so precisely to be urged, but that the people may, yea ought to take something before they come abroad, as a preservative against infection.  
53. Lastly, for the time of captivity, 
Captivity. Zac. 7.5, & 8.19 jer. 52.4.  we have the example of the jews, who during their captivity in Babylon, observed four fasts in the year: the first in the tenth month, because on the tenth day of that month Nabuchadnezar with his armies began to besiege jerusalem: the second, in the fourth month, because on the ninth day of that month, king Zedekiah and the men of war flying out of the city of jerusalem, 
jer. 52.7, 8.  were taken by the Chaldeans: the third, in the fifth month, because on the tenth day of that month the temple was overthrown, 
jer. 52.12.  and the city sacked: the fourth in the seventh month, because therein Gedaliah, 
2. Kin. 25.28▪ 29  together with the jews and Chaldeans, who were at Mispeh were slain; whereupon, the rest of the jews who were left, flying into Egypt for fear of the Chaldees, there was an utter desolation in the land. These fasts they took upon them to observe during their captivity, that therein they calling to mind the former judgements of God, as it were in four degrees for their sins, they might the better be humbled to implore the mercy of God for the time to come. But when as these fasts by long custom grew ordinary, and many of the jews observed them for custom rather than conscience (insomuch that they thought this custom was to be observed after their deliverance from captivity, the cause of their mourning and consequently of their fasting being taken away, and accordingly moved that question, Zach. 7:) the Lord, as he reproveth their former hypocrisy, in resting in the outward fast without repentance; so he promiseth them for the time to come, that if they would truly repent, and walk in the obedience of his ways, 
Zach. 8.19.  their days of fasting and mourning should be turned into days of feasting and joy.  
54. From whence we are to observe, that if we according to the examples of the faithful in the scriptures, shall in the time of our distress turn unto the Lord with all our hearts, and with fasting and prayer humble ourselves before him, the Lord will take away the cause of our mourning, and turn our fasts into feasts. The which I speak not as though this exercise had been altogether neglected among us: For to God's glory, and to the stopping of our adversaries mouths, the Papists (who know not what the true exercise of fasting meaneth) it is to be acknowledged, that howsoever we have not been so frequent in this exercise as were to be wished, yet notwithstanding upon diverse public occasions, there have been public fasts observed and solemnized among us, with good and happy success. As for example, in the time of the great plague, Anno 1563: after the great earthquake, Anno 1579: after intelligence had of the Spanish invasion, Anno 1588.: in the time of the famine, Anno 1596, and 1597: and now of late in this time of the pestilence, Anno 1603. Besides the private and secret fasting of the faithful, as it hath pleased God to move them either by private or public occasions.  

3 Who are to observe the public fast.  55. The third thing to be observed, are the persons: who, when a public fast is proclaimed, are to observe it. The Prophet joel, 
joel 2.16.  besides those of years appointeth, that the children, even those that suck the breasts, should be assembled to the fast. And the Niniuits proclamation for observing the fast, 
jon. 3.5.7.  was extended not only to all men, women and children, but also to their cattle. The reason whereof was twofold: first, that the pitiful sight and lamentable cry of the children and cattle might increase their sorrow: and secondly, that they might be brought to a deeper sight, and more serious acknowledgement of the heinousness of their sin, which had pulled upon them such an universal judgement of God, as should not only afflict themselves, but also extend to the very infants, yea and to the bruit beasts. But this practice is to be reckoned among the ceremonies which in those times were used to augment their sorrow and increase the sense of their sin, and is no more to be imitated of us than their sitting in the ashes, the renting of their clothes, their girding of themselves with sackcloth, their putting of earth upon their heads, and such like: among us, the Lord requireth no more to observe the outward fast, than such as by reason of their understanding and discretion, may the better be fitted thereby to humble themselves before him in this solemn exercise of prayer and repentance: For the outward fast observed (as it is ordinarily among the Papists) without any exercise of religion concurring therewith, is nothing worth. But to all those that are come to years of discretion, and are exempted by some present necessity, is the equity of that law to be extended, Levi. 23. 
Leuit. 23.29.  Every person that humbleth not himself on the Sabbath of humiliation, shall even be cut off from his people.  
56. There remaineth the fourth and last thing, 
4 How the public fast is to be observed.  viz. how the public fast is to be observed. And this also I signified in the definition, when I said, it is to be sanctified both publicly and privately, as a Sabbath of humiliation. Where three things are to be noted: for first, when as I say it is to be observed as a Sabbath (which before hath been proved) we are to understand that therein a double rest is required: 
Viz. 1. as a Sabbath or day of rest.  the one outward, from bodily labours and worldly business; the other inward, from sin. And chose, that the profanation of this Sabbath is condemned, whether it be by neglecting the outward rest, and employing the time in bodily labours and worldly affairs; or else by abusing our rest, either to idleness, or to vanity, or to sin: To idleness, when men resting in the outward rest, imagining that nothing else is required at their hands, do nothing, and by doing nothing they do evil; as appeareth by the disjunction included in that question of our Saviour Christ, Luke 6, 
Luk. 6.9.  Is it lawful on the Sabbath days to do good, or to do evil? Whereby our Saviour plainly signifieth, that if we do not good on the Sabbath day, we do evil. To vanity, when as men give themselves to sports and pastimes: for if that be unlawful on the ordinary Sabbath, much more is it unseasonable on the Sabbath of humiliation. Lastly, to sin, for if the works of our lawful callings be forbidden on the Sabbath, much more the works of darkness: whereunto whosoever addicteth himself on the day of the fast, he celebrateth a Sabbath to Satan, and not unto the lord 
2 As a Sabbath of humiliation  Again, whereas I said it is to be observed as a Sabbath of humiliation, we learn, that we are therein to abstain not only from labours, as on the ordinary Sabbath; but also from food, from exercise of sleep, from bravery in apparel, and from all worldly delights, etc.  

3 To be sanctified both publicly  57 Thirdly, whereas I add that it is to be sanctified both publicly and privately as a Sabbath of humiliation: I signify, that not only rest is required, but also an holy rest; and not only the outward fast, but much more the spiritual exercise of prayer and repentance. And that this sanctification of the day of the fast (which standeth in using the means of sanctification) is partly public, and partly private. The public, is in the assembly: for this, as every other Sabbath, 
Leuit. 23.27. joel. 2.15.16. By the ministers  is a day of an holy assembly, Leuit. 23.27, joel. 2.15.16. Here therefore we are to consider the office of the ministers, who are the chief actors in the public sanctification of this, and every Sabbath; and the duty of the people. The office of the minister is noted in general terms, Acts 13.2, 
Acts 13.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they performed the public function of their ministery unto the Lord and fasted: more specially Neb. 9, 
Nehem. 9.4. Nehem. 8.8.  where they are noted to have read and preached the word of God (as before chap. 8.) and that four times, and so oft also to have called upon the name of the Lord-Likewise jerem. 36, when jeremy being shut up, could not go into the house of the Lord, 
jer. 36.6, 7, 9.10.  he sendeth Barach with a book written from his mouth: wherein were specified the judgements of God threatened against the jews, that he reading it in the audience of the people upon the day of the fast, they might be brought to a serious humbling of themselves in prayer, and to unfeigned repentance. The duty therefore of the ministers is, to stir up themselves in a more than ordinary measure of zeal to discharge their ministery, both in preaching the word of God, and also in prayer. In preaching, that it may be through the blessing of God a powerful means to work in the people those things which in this spiritual exercise are required, viz. humiliation, prayer with fervency and faith, and repentance. In praying, that it may be an effectual means in and through the mediation of Christ our Saviour, and available with the Lord, for the removing of those evils, and for the bestowing of those good things for which this exercise is undertaken.  
58. The duty of the people is, 
By the people  first, to be present at public assembly: for if we will sanctify a Sabbath unto the Lord, 
Leuit. 19.30. & 26.2.  we must reverence his sanctuary: where, as the Lord hath promised his presence, so he requireth ours. And for this cause, 
Mat. 18.20.  as I said before, this and every other Sabbath is appointed of the Lord to be an holy convocation: 
Leu. 23.2.27.  We must therefore take heed that we absent not ourselves without very just and necessary occasion, lest we may seem either secretly to neglect, or profanely to contemn the presence of Christ, the gathering together of the Saints, 
Heb. 10.25.  the public worship and service of God, the call of the holy Ghost, the means of our salvation, the public occasion of the fast; as though neither the public judgement nor the common good did concern us. But it is to little purpose to be present in the public assembly, unless we join together with the assembly in the sincere worship of God. That being assembled together in the name of Christ, 
Math. 18 19 Act. 1.14. & 4.24. & 8.6.  we may as it were with one consent call upon God, and hear his word: praying with humility, in respect of our own unworthiness, with reverence of God's majesty, in sense of our wants, with sorrow for our sins, with earnest desire to have our wants supplied, our sins remitted, and the judgements of God removed, with faith & assurance to find help to obtain mercy in convenient time, with promise & purpose to amend our lives: that in sincerity and truth we may subscribe to the prayer of the Church, 
Nehem. 8.6.  and say Amen. Hearing also the word, with reverence, with attention, with faith, with desire to profit, with purpose to practise, with submission to every part thereof: In a word, so hearing the word of God, as in this our present suit, we desire to be heard. Unto these duties of religion and means of sanctification, we are to join a public duty of charity, as a work of sanctification: for it is and hath been a laudable custom of the Church of God, that in public fasts there should be public collection made for the relief of the poor.  

And also privately  59 But we are not only publicly to sanctify the day of the fast, but also privately: both by using means of sanctification, and also by doing works of sanctification. The means are especially meditation & prayer: which are to be used both with reference to the public sanctification; and that not only before, to prepare and fit ourselves for the profitable and saving use of the means (which Daniel calleth the setting of his face, and the settling of his mind to seek the Lord, 
Dan. 9.3. & 10.12. ) but also after, to fit and apply the means to our use: and beside, as private means by themselves, without reference to the public. The works of sanctification are the duties of repentance, whereof I spoke before; but especially the works of mercy and charity, for with such sacrifices God is pleased. 
Neh. 13.16.   
60. Wherefore the day of the fast is to be observed and sanctified as a Sabbath of humiliation, not only by outward abstinence & rest, but also by using the means, and doing the works of sanctification both publicly & privately, spending the whole day besides the public sanctification, and the time which is to be spent in our preparation before, and in our meditation afterwards, in the private means of sanctification, as reading, meditation, prayer; & in the private works of sanctification, as the duties of repentance towards God, and the works of mercy and charity towards our brethren. Which course whosoever shall take in sanctifying a fast unto the Lord, he shall be sure to obtain at the hands of God, either that particular request for which he is an humble suitor unto the Lord, or that which is better: the Lord always hearing his children thus suing unto him, and granting their requests, as shall be most for his glory and their singular good.  
61. Having thus set down the doctrine of fasts according to the rule of God's word and practice of ours and other reformed churches, 
A survey of the popish fast●.  we are now to take a brief view of the Popish fast: that it may evidently appear how little cause they have with the Pharisey to despise others, 
Luke 18.11. & 5.33.  who do not fast as they do. And first as touching their moral and chaste fast, whereby they would seem to chastise their bodies, and to keep them under, that they some not out lust: they show themselves unskilful Physicians, who prescribe this medicine to all indifferently, as well to those who need it not, as to those who do: For as medicines are not good but when they are necessary; so this Physic where it is not needful, is hurtful; and where it doth no good for the observation of the seventh commandment, it is many times a transgression of the sixth. For those who living single and have the gist of continency, as also those who may lawfully use in marriage the remedy which God hath ordained against lust, to them daily sobriety and temperance in diet is needful, but often fasting every week is hurtful and pernicious: to such, an ordinary fast imposed for keeping their bodies chaste, is like a new piece of cloth set upon an old garment, which impaireth the garment, and maketh the rent much worse. 
Math. 9.16.  And it is against reason, that because their Abbie-lubbers and pampered clergy (who having vowed to live single, though they be never so incontinent, and living in such idleness and and belly-cheer ordinarily, as that no true fasting at times would suffice to keep them chaste,) had need to fast oftener than the Pharisey, who fasted twice a week: that therefore others, which live painfully in their callings, and chastened either in single life or marriage, should be bound to the like observation of fasts; many of them needing rather kitchen-phisicke and cordials to comfort them, than fastings and vacuations to keep them down.  
62. But indeed their fasting is but one of their hypocritical pretences of their not intended chastity: for as if flesh and whitmeats were the only provokers of lust, they forbid all use thereof in the time of their fast, but permit a fullness of all other food: whereas not only some other kinds of food in respect of the quality, but also any other kind almost in a greater quantity, is a greater enemy to chastity than the moderate use of flesh or whitmeats. Nay that which were strange (if they meant seriously) they permit in their fasts the free use of wine & the strongest drinks, than which, nothing is more forcible to inflame men with lust, and that not only at their mea● in the middle of the day, but also in the mornings & evenings. And besides this, the richer sort among them may truly be said to forbear the grosser diet, that they may feed upon more costly and delicate dainties, and as August●ne saith in the like case, 
De tempor● Serm. 56.  Corpori suo magis commutasse, quam subtraxisse ciborum abundantiam videntur: For besides their drinking in the morning, and their supper at noon, wherein commonly they pamper themselves with divers kinds of broths, and great variety of fishes, with wanton sauces to provoke their appetit, and strongest wines to help their digestion, and choicest dainties to make up their meal withal; they have also a banquet in the evening, which may not be called a supper, but a collation, wherein with wine and spiced breads, they have raisins, almonds and figs, marmalade and suckets, with many other confections and junketting dishes. So that of the Popish fast it may most truly be said, that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not fasting, but feasting. As for the vulgar sort of Papists, their usual manner is, either on the day before their fast so to pamper themselves, as that the day of the fast (though they fasted indeed) would be scarce sufficient to digest their former repletion: or else at their meal which they take at noon on the day of their fast, so to gorge themselves, that their drinking or collation in the evening may seem altogether superfluous. Wherefore to them may be applied that censure of Augustine, 
De tempor● Serm. 157.  Tantum capiunt manducando, quantum digerere non susficiunt ieiunando: They take so much in eating, as they cannot digest by fasting. But look how they chastise their bodies in their fasting, such commonly is their chastity: Let the stews permitted among them as necessary evils, and the huge number of bastards begotten where the Romish religion is professed, and these Popish fasts observed, be witness.  
63. But come we to their irreligious fast, which they doubt not to call a worship of God. Howbeit first, it is merely external, neither is it joined with any extraordinary exercise of prayer or repentance among them: and therefore is of no value in the sight of God. And secondly, although it be nothing but an outward exercise, yet there is not all in it which is required in the outward fast: For in their fast is not required abstinence either from other delights, or yet from labours and worldly business, but only from food. And thirdly, not from all food but only from flesh, eggs and white-meat. as though it were a more holy thing to eat fish than flesh, oil than butter, broths, jellies, leeches, marmalade, sucket, and such like, than eggs, milk, butter and cheese, And if in their fasting, mourning were required, according to the doctrine and examples of the holy Scripture, the use of wine and strong drinks which is permitted among them, 
Psal. 104.15. Prou. 31.6.7.  would be unseasonable: For wine maketh glad the heart of man, & is given to the sorrowful to expel grief. Neither is their fast from even to even, according to the rules & examples mentioned in the holy Scripture. They confess indeed, that fasting is an abstinence from all food until the evening: yea Bellarmine teacheth, that it is not sufficient to a fast, that a man eat but one meal in the day, unless his meal be so late, as that it may be called a supper, 
De bonès operib, in particular. lib. 2. ca 2.  and not a dinner: and withal professeth, that it is a thing never heard of, that any fast should be dissolved before the ninth hour, which is three a clock after noon: For they say, in Lent they may not eat before evening, and at other times not before three a clock. But the received custom of the Church of Rome, which Bellarmine with flat contradiction to those former assertions doth defend, is to take their meal either at noon or before: besides some bread and drink in the morning, and their drinking or collation in the evening. And because by their canons they may not in Lent go to supper before their evening service be ended: they do therefore dispatch their evening prayer in the morning, that they may be at supper by noon. But indeed both in Lent and other times, their suppers which should be in the evening at the end of the fast, are turned into dinners. And therefore whatsoever they pretend to the contrary, their fast standeth wholly in choice of meats, and abstinence from flesh and whitmeats. Durandus saith, because the Pope & Cardinals, and Prelates, and other religious men when they fast, do eat at the sixth hour, that is, at noon; therefore custom doth wholly excuse all others.  
64. Again, their fasts are statary, and observed at set times. Wherefore as they are seldom or never underdertaken upon any special occasion, so are they for the most part unseasonable, and consequently hurtful, even as new wine in old vessels: 
Luke 5.37.  and yet imposed upon all, under the penalty and guilt of mortal sin. If any man object that the same times are observed among us: I answer, that it is not a fast which is observed among us at those set times, but an abstinence only from flesh in a civil respect, viz. that fish and other meats might be used and spent as well as flesh: and that flesh being spared and forborn at such times, might be the more plentiful, and consequently the more cheap. And further, they are also superstitious, 
Col. 2.16.21.23. 1. Tim. 4.1.3.4.  standing in the prohibition of meat for religion sake, which is a doctrine of devils. And so far are they gone in this superstition, as that in their times of fasting, they seem to place the top of holiness in abstinence from meats forbidden, and the height of iniquity in eating flesh: for, to eat one mor●ell of flesh in Lent is a greater sin and more sharply punished among them, than not only drunkenness or gluttony in other meats, but also than whoredom or idolatry, to say no more. Lastly, whereas their fast being a more external fast, and yet but a mock-fast in respect of a true outward fast; is notwithstanding by them obtruded upon the Lord, not only as his solemn worship, but also as a work satisfactory for their sins, and meritorious of eternal life: it it is sacrilegious, blasphemous, abominable, and in a word, Antichristian. And so I leave them.  
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THE SECOND TREATISE: OF HOLY INVOCATION ON GOD'S NAME.  Psalm 50.15. 
And call upon me in the day of trouble: I will deliver thee and thou shalt glorify me.  
THIS Psalm (as some of the learned judge) was written by David, at what time the Angel of God (after the three years famine, and three days pestilence, mentioned 1. Chron. 21. & 22.) had showed unto him the place which the Lord did choose for his worship and service: For after that place was once known and prepared for God's worship, the laws concerning sacrifices, and the whole worship of God, were more accurately and fully to be observed and kept, as appeareth Deut. 12. But forasmuch as the greatest part of the Israelits did rest in the performance of the external and ceremonial worship, as though that in itself were acceptable to God: the Lord therefore reasoneth with his people concerning his worship, from the 7. verse to the 16, teaching and informing them, That howsoever he had ordained laws concerning sacrifices, which now were more precisely to be kept; yet that he neither required nor esteemed the external sacrifices in or for themselves, but that there are certain other sacrifices which he far preferreth before those sacrifices of the law: and those are, the sacrifice of praise, verse fourteen; and the sacrifice of a broken and contrite heart, poured forth before the Lord in hearty and earnest prayer, verse fifteen. For we may not think that the Lord did wholly condemn sacrifices which himself had commanded, but so far forth as men rested in them, as though they in themselves did please him. For if they were rightly and duly offered, namely to testify the party's humiliation for his sin, and the acknowledgement of his guilt, 
Le. 1.4. & 3.2.  which was signified by laying his hand on the head of his sacrifice; secondly, to signify his faith in the all-sufficient sacrifice of Christ, figured by that legal sacrifice; and thirdly, to be an obligation for the sacrificing of himself unto God in all thankful obedience; 
Rom. 12.1.  they were so acceptable unto God, that they are called the sacrifices of righteousness. 
Psal. 4.5. Psal. 51.19.  Neither doth he simply and absolutely reject outward sacrifices, but in comparison of those other sacrifices of praise and prayer, in respect whereof he would have his temple (wherein alone the sacrifices were offered,) to be called the house of prayer: 
Esay 56.7.  and thus these places of Scripture are to be understood, jerem. 7.22.23, Psal. 51.16.17, Hos. 6.6, to wit, comparatively; according to that of Samuel, 1. Sam. 15.22, Hath the Lord as great pleasure in burnt offerings and sacrifices, 
1. Sam. 15.22.  as when the voice of the Lord is obeyed? behold, to obey is better than sacrifice, and to hearken is better than the fat of rams. Out of this context therefore and coherence of these words with the former, we may for our encouragement and stirring up ourselves to the performance of these duties of invocation, observe, That the calves of our lips, as Hosea calleth the sacrifices of praise, 
Hos. 14.3.  are preferred before the sacrifices of Bulls: and the sacrifice of an afflicted soul poured forth before the Lord in prayer, before the sacrifices of the law.  
But now let us come to the words themselves, which may be divided into two parts: a precept, and a promise. The precept, enjoineth the faithful to call upon God in the time of trouble: wherein four things are to be considered.  
1 The first is the person to whom this precept is directed, namely the faithful man: as appeareth not only by the 5. and 7. verses, but especially by the words which immediately follow this text, vers. 16. But unto the wicked saith God, etc. Which plainly show the words of this text not to be directed to the wicked, but only to the godly. Whereas therefore the Lord commandeth the faithful to call upon him in the time of trouble, we gather, that the godly have their times of trouble, and that it is the lot of the faithful to be under the cross, and to be exercised with affliction: as the Scriptures elsewhere do testify. joh. 16.20. 
john 16.20.  You shall mourn (saith our Saviour Christ to the faithful) and the world shall rejoice: you shall sorrow, but your sorrow shall be turned into joy. Act. 14.22. 
Act. 14.22.  Through manifold afflictions we must enter into the kingdom of God. 2. Tim. 3.12. All that will live godly in Christ jesus▪ shall suffer persecution. This therefore our Saviour Christ said, 
Luke 9.23.  to all (that none should think himself exempted) if any man will come after me, let him deny himself, 
Heb. 12.6, 8. Apoc. 3.19.  and take up his cross day by day and follow me. For whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth.  
Here therefore first the godly are taught patiently and cheerfully to bear their cross, 
1. Pet. 4.12. Heb. 12.8.  because no strange thing happeneth to them, but that which is common to all the faithful. Yea the sufferings of the godly, are the sufferings of the body of Christ, 
Act. 9.4. Col. 1.24. 2. Cor. 4.10.  yea of Christ himself. For such is the communion of saints, that when the godly are afflicted, with them both Christ himself and the church also which is his body, doth suffer. Secondly, those which are not afflicted, are taught, not to be hasty (as many are) in censuring and judging those who are in affliction, as though they were wicked men or hypocrites. Which was a foul oversight in the three friends of job: who condemned him to be an hypocrite, because God had so grievously afflicted him. And herein those curious persons did offend, which we mentioned Luk. 13. for they supposed that those Galileans, 
Luk. 13.1.  whose blood Pilate mingled with their sacrifices, were grievous sinners in comparison of themselves. In like sort, the Barbarians, when they saw the viper light on the Apostles hand, They said among themselves, surely this man is a murderer, 
Act. 28.4.  whom, though he had escaped the se●, yet vengeance hath not suffered to live. The use then which we are to make of God's judgements upon others, is in steed of censuring them, to judge ourselves; and by the example of God's correction upon them, if we will not be like to Balthasar, 
Dan. 5.22.  ourselves to learn repentance. For if we in this time of the plague shall take occasion by the judgement of God upon others, to think better of ourselves and worse of them, we may fear lest that sentence of our Saviour may worthily be applied to us: Do you think, that they which are visited are greater sinners than those commonly are which escape the plague? I tell you nay, 
Luke 13.3, 5.  but except you amend your lives, you shall all likewise perish. Neither let the Papists or Atheists think the worse of that religion which is professed among us▪ because the hand of God is upon us: 
1. Pet. 4.17.  for as Peter saith, judgement beginneth at the house of God. And those sins which the Lord seemeth to wink at, or to pass over in others, he will not suffer to go uncorrected in his children. Which course the Lord taketh with his children, both in respect of his glory, and their good: for if the Lord should spare them, having committed some open sin, 
2. Sam. 12.14.  the enemies of God would be ready to object, that God were a favourer of such offences, and that such sins were the fruits of that religion which his servants profess. But in respect of their good also the Lord correcteth his own children sometimes, when he seemeth to spare the wicked, least with the wicked they should go on in their sins, to their destruction. 
1. Cor. 11.32.  As the Apostle saith, When we are judged, we are chastified of the Lord, that we should not be condemned with the world. Thirdly, from this doctrine let Atheists and Papists, and all other wicked persons receive this terror: for if the Lord doth correct his own dear children with whom he is reconciled in Christ, how shall his enemies think to escape, who have no part in Christ? For as Peter saith, 
1. Pet. 4.17, 18.  The time is, that judgement hath begun at the house of God. But if it begin with us, what shall be the end of those who obey not the Gospel of God? And if the righteous scarcely be preserved, where shall the ungodly and the sinner appear? Behold (saith Solomon) the righteous shall be recompensed, 
Prou. 11.31.  that is, corrected, in the earth; how much more the wicked and the sinner?  
2. We have heard that it is the lot of the righteous to be afflicted in this world, let us now see what is their duty when they are afflicted: for that is the second thing which is here to be considered, namely, to pray that God would deliver them, or else arm them with patience. Call upon me (saith he) in the day of trouble. 
jam. 5.13.  In like sort james, Is any among you afflicted? let him pray.  
But here some body will object (who seemeth to himself wiser than his fellows) that our times are set and appointed of God in his immutable decree, which we may not hope to alter or change by our prayers. I answer, that Daniel, although he knew by the prophecy of jeremy that seventy years were appointed to the captivity of the jews in Babylon; 
Dan. 9.2,  yet notwithstanding he thought it his duty in the end of those years to call upon God for the deliverance of his people: for he well knew, which we must also acknowledge, that as the Lord appointeth the end, so also he appointeth the means, among which the principal is prayer. 
Esay 38.1.5.  On the other side, Ezechias, although he heard by the Prophet the sentence of the Lord, That he should die and not live; notwithstanding, by prayer obtained the prolonging of his life. For as God had decreed to add to his life fifteen years, so he decreed prayer to be the means whereby that addition should be obtained. And so the Niniuits, though the Prophet jonas had told them, and they believed him, that their city within forty days should be destroyed; 
jon. 3.4, 5.  yet by humbling themselves before God by fasting and prayer, and repenting from their evil ways, they escaped that common destruction. And hereunto may be added the examples of the faithful in all ages, who having called upon God in their trouble, have been delivered out of their distress. Add also the testimony of james, 
jam. 5.16.  that the prayer of a righteous man availeth much with God: and also the commandments of God, and his gracious promises, both in this place and elsewhere in the Scripture. And let us know that it is damnable curiosity, under a pretence of submitting ourselves unto the secret will of God, to rebel against his will revealed: For as Moses saith, The secret things belong to the Lord our God: 
Deut. 29.29.  but the revealed things unto us and to our children for ever, that we may do all the words of this law. But by this reason a man might as well refuse his food, because the day of his death is appointed and cannot be altered by him, which every man knoweth to be both wicked and foolish. Let us therefore know, that whatsoever the secret will of God is concerning us, that his revealed will is, that in this time of affliction we should according to the example of David, 
2. Sam. 24.  pray unto him: and let us assure ourselves of this, That if God in his secret counsel hath decreed to deliver us for our good, he hath also decreed that our deliverance shall be begged and obtained by prayer.  
Yea, but saith another, afflictions must be borne patiently and meekly, and therefore we may not pray against them.  
I answer, that these things may well stand together: for we must patiently bear afflictions, and yet pray against them. Indeed we may not pray against them absolutely, but in our prayers we are willingly to submit ourselves to the good will and pleasure of God, and resign ourselves into his hands, following therein the example of our Saviour Christ: 
Mat. 26.39.  O my father (saith he) if it be possible let this cup pass from me: nevertheless not as I will, but as thou wilt. 
2. Sam. 15.26.  And of David, who in his greatest distress said, Behold, here am I, let the Lord do to me, as seemeth good in his eyes. Wherefore whiles it pleaseth God to continue the affliction, we are patiently to bear it, 
Luke 18.1.  and yet without fainting to call upon God for deliverance: for so the Lord hath commanded us in this place.  
Now if it be our duty in affliction to fly unto the Lord by prayer, it may not be denied, but that we are to pray in a sense of our want; and consequently, that we are to be humbled under the mighty hand of God, and that we are to mourn under the cross, because by our sins we have offended God our gracious and loving father, and provoked him to lay his rod of correction upon us. It becometh not Christians when they are afflicted, to be like Stoics or stocks, without sense and feeling: for it is a sign of an hard heart not to mourn when God afflicteth, jer. 5. 
jer. 5.3.  Lord thou hast stricken them, but they have not sorrowed: thou hast consumed them, but they have refused to receive 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 sense thereof. job, though the most notable pattern of patience, yet was he notably humbled under the hand of God: For when the tidings were brought him of those manifold calamities which had befallen him, 
job. 1.20.  it is said, that he arose, and rend his garment, and shaved or polled his head, and fell down upon the ground and worshipped. And David, who was both a valiant man, and a man according to Gods own heart, professeth of himself, Psal. 6. 
Psal. 6.6.  That he fainted in his mourning, that he caused his bed to swim every night, and that he watered his couch with tears. And Psal. 38. 
Psal. 38.6, 8.  that he went mourning all the way, that he roared for the very grief of his heart, etc.  
Wherefore the hardness of their hearts is greatly to be lamented, who are touched with no sense of this common judgement, neither take to heart this fearful plague: for of such may the Lord most justly take up that complaint, jer. 2. 
jer. 2.30.  I have smitten your children in vain, they received no correction. And yet more fearful is their estate, of whom that complaint of the Prophet Esay is verified, chap. 22. 
Esay 22.12, 13.  In that day (the day of public trouble and common calamity) did the Lord God of hosts call unto weeping and mourning, and to baldness and girding with sack-cloth: and behold, joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine, eating and drinking, for to morrow we shall die. But what followeth? 
Vers. 14.  And it was declared in the ears of the Lord of hosts. Surely this iniquity shall not be purged from you till you die, saith the Lord God of hosts. But to conclude this point, let us follow the advice of the Lord by his Prophet joel: Therefore also now the Lord saith, 
joel. 2.12.13.  Turn you unto me with all your heart, and with fasting and with weeping and with mourning, rend your hearts and not your garments, and turn to the Lord your God, etc. And thus it appeareth, that if we are to call upon God in the day of trouble, then are we to humble ourselves before God in the sense of our misery. Again, if we are to pray in affliction, we must pray with fervency and with faith: for the sense of our want must not dismay us or discourage us from calling upon God, but must serve as a spur to prick us forward, and to stir us up to pray with fervency of spirit, 
Rom. 8.26. joel 1.13.14. & 2.12, 13, 14, 15.  and with sighs that cannot be expressed. And that we may pray with the more earnestness, it is very expedient, that with our prayer we should join fasting: only let us take heed that our fasting be not external only, but that it be an extraordinary exercise of prayer and repentance, lest we seem to fast no better than the beasts of Niniveh. 
jon. 3.7.   
And as we are to pray with fervency, so also with faith, being assured, that the Lord doth not only accept of us and our prayers in the name & mediation of Christ, but also that our request shall be granted to us, so far forth as is expedient for God's glory and our good. For as james saith, 
jam. 1.5.6.  If any man want wisdom (namely, how to demean himself in affliction) let him ask of God, who giveth to all men liberally and reproacheth no man, and it shall be given him. But let him ask in faith and waver not, etc. For it is the prayer of faith that saveth the sick, 
jam. 5.15.  and helpeth in affliction. And this faith, as it must rely upon the intercession and mediation of Christ our Saviour, who presenteth our prayers unto God, 
Apoc. 8.3.4.  and perfumeth them with the odours of his own sacrifice, that they may be acceptable unto him: so also upon the gracious promises of God made unto us in Christ, and namely and especially upon this promise, Call upon me in the day of trouble, and I will deliver thee. Which promises of God if we cannot find in our hearts to believe, to what purpose should we pray? We are therefore to pray in faith, 
1. Sam. 30.6. Ps. 3, 4, 5. & 4.8 Rom. 8.28.  and thereby to comfort ourselves in the Lord our God, and to rest quietly in his good will and pleasure, assuring ourselves, That God will cause all things to work together for the good of those that do love him.  
Lastly, 
Luke 18.1, 2.  we must pray with perseverance, and without fainting, as our Saviour teacheth us by the parable of the widow and the judge, Luke 18. And therefore we must not think, that every delay is a final repulse; but by the delay of the benefit which we ask, our desire of obtaining it should be increased. And hereunto belong the exhortations of the Apostle, Rom. 12. Col. 4. 
Rom. 12.12. Col. 4.2.  to persevere in prayer, and to watch in the same with thanksgiving. And to apply this exhortation to the present occasion: If God in this common visitation doth not seem to hear us at the first, and according to our desire remove his plague from us; we must neither faint in prayer, as though he did altogether reject us, neither must we circumscribe or limit him; as, that if he deliver us not by such a time, 
judith 8.10.  we will call upon him no more: but we are with faith and perseverance to crave, and with hope and patience to expect his grace and mercy, 
Heb. 4.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to help in due and convenient time.  
As therefore it is our duty to call upon God in the time of trouble, so must we be careful (if we would be heard) to pray according to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8 27. 1. john 5.14.  or as john more plainly speaketh, according to the will of God: and namely and especially that we pray with sense and feeling of our want; with fervency of desire to have our wants supplied, and our requests granted; with assurance of faith grounded on the mediation of Christ, and on the promises of God; and lastly, with perseverance and patience (without fainting or circumscribing of God) to wait upon him for his mercy to be exhibited unto us in due time. And forasmuch as we know not what to pray as we ought, 
Rom. 8.26, 27.  we must therefore crave the assistance of God's holy spirit, the spirit of grace and supplication, 
Zac. 12.10.  that he may help our infirmities, and teach us to pray according to God.  
3. The third thing to be considered, is the person to whom our prayer is to be directed. Call upon me, saith the Lord our God, the mighty God described verse. 1. He sendeth us not to any other, either as deliverers, or as intercessors, but commandeth us to come directly unto himself. For of them which in their necessity fly unto others, may that complaint of the Lord be verified, My people have committed two evils, 
jer. 2.13.  they have forsaken me the fountain of living waters, to dig them pits, even broken pits, that can hold no water. Now we are to call upon God, first, because it is he that afflicteth us: For when we are judged, that is, afflicted, we are chastised of the Lord. 
●. Cor. 11.32. Esay 45.7. Am. 3.6.  It is he that maketh peace and prosperity, and it is he that createth evil and affliction. And shall there be evil (namely of affliction) in a city, and the Lord hath not done it? Seeing therefore it is the Lord that afflicteth us, it behoveth us, acknowledging the author of our affliction, 
Esay 9.13.  to turn unto him that smiteth us, as the Prophet Esay speaketh. But here some man will say: If God were the author of mine affliction, there were great reason that I should both patiently bear it, and also fly unto the Lord for deliverance: but this affliction which I sustain, it is to be imputed to the unfaithfulness of such a pretended friend, or to the malice and injury of such an enemy, etc. and therefore I see not why I may not wreak myself upon them. But I answer, whatsoever is the secondary cause of thine affliction, be it the devil himself, it is the instrument of God, who is the author and principal cause thereof. When it was told job, that the Sabeans and Chaldeans had carried away his oxen and camels, he acknowledged the hand of God, 
job. 1.15.17.21.  and said, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. When Shemei reviled David, 
jam. 3.6. 2. Sam. 16.10.  although his tongue were set on fire from hell, as james speaketh of such cursed tongues, notwithstanding David acknowledged the cursed tongue of railing Shemei to have been God's rod to correct him. And joseph likewise, though he knew that his brethren for malice and envy had sold him into Egypt, yet he acknowledgeth them to be the instruments of God, 
Gen. 45.5.8.  who by their means did in great mercy send him before them, to provide for them in the time of famine. Which must teach us, when we are wronged, not with the dog to snarl at the staff wherewith he is beaten, but to turn to him that smiteth us, and to pray unto him that it would please him to remove his hand from us. Secondly, as the Lord afflicteth us, so it is he alone that can and will deliver us. For who is able without his leave to remove his hand from us? 
Psal. 18.2. Psal. 46.1. Hos. 6.1.  He is our refuge and deliverer, he is our hope and strength, and a most present help in trouble. Come therefore and let us return to the Lord; for he hath spoiled and he will heal us: he hath wounded us, and he will bind us up. Thirdly, he only that commanded us to call upon him, he only hath promised to help us, he only is able to hear our prayers and to grant our requests. 
Psal. 65.2.  Therefore thou which hearest the prayer, unto thee shall all flesh come. Fourthly, when as we fly unto the Lord in time of trouble, we glorify him, acknowledging him to be infinitely good, and therefore willing; omnipotent and all-sufficient, and therefore able to help and deliver those which call upon him. And for this cause the Lord in this place preferreth the sacrifice of prayer before all the sacrifices of the law.  
Wherefore grievously do they offend, who when the hand of God is upon them, do not call upon him: for they are not only injurious to themselves, but to the Lord also, whom they rob of that honour which is due unto him. And this cometh to pass, either because they do not acknowledge the hand of God, but think it to be some misfortune, or rest altogether in the secondary causes, 
1. Sam. 6.9.  after the manner of carnal and heathenish men: or because they distrust Gods help, and therefore either fly to witches and wizards (that is to say, to the instruments of the devil, that by his help the hand of God may be removed from them) or else to some other unlawful means, whereby they make shift to save their bodily life for a time, with the woeful loss both of body and soul for ever: or else because they believe not the promises of God made to our prayers, and therefore are discouraged from praying, and become desperate, as though it would nothing avail them to call upon God. 
job. 21.15.   
4. The fourth and last thing to be considered, is, the time when we are to pray unto God. 
Luke 18.1. 1. Thess. 5.17.  We are to pray always, 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 necessary: for than we feel, and feeling do confess, that God's help is so necessary for us, as that we utterly are undone, unless the Lord do help and succour us. 
Psal. 28.1. & 143.  Unto thee O Lord (saith David) do I cry, o my strength be not deaf towards me, lest if thou answer me not, I be like to them that go down into the pit. Secondly, because our prayers then especially proceeding from the inward sense of our want, are most fervent and effectual. For even 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 prosperity, either pray not all, or very coldly; but being brought into straits, they pour forth their souls before the Lord like to a stream of water, as the Prophet jeremy speaketh. To which purpose Esay saith, Lord in trouble have they visited thee, they poured out an 
Lam. 2. ●. ● Esay 26.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  humble and effectual prayer, when thy chastening was upon them. Thirdly, because the Lord doth therefore afflict us, that we should fly unto him, therefore doth he bereave us of other helps and means, that we might the more firmly rely upon him. For if we were not afflicted, it may be we should not seek to him, or if we had other means, we would rely upon them. This is testified by the Lord himself in the prophesy of Hosea: For I will be (saith he) unto Ephraim as a Lion, 
Hos. 5.14, 15. & 6.1.  and as a Lion's whelp to the house of judah. ay, even I will spoil, and go away, I will take away, and none shall rescue it: I will go and return to my place (that is, I will withdraw my comfortable presence from them for a time) till they acknowledge their fault and seek me. In their affliction they will seek me diligently, saying, Come let us return to the Lord, for he hath spoiled and he will heal us, etc. And the same may be confirmed by the examples of men in all ages, 
Psal. 107. Psal. 78.34. 2. Chr. 33.12. ●3.  who in their trouble do call upon the Lord. The israelites, 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 judah, yet when he was in tribulation (being taken captive and bound in chains and carried to Babylon) he prayed to the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him, etc. The prodigal son, though he had run a lewd course, yet when he was pinched with penury, than he did bethink himself of returning home to his father, and falling down before him, said, Father, I have sinned against heaven, 
Luke 15.21. August  and before thee, etc. And this is that which some do well gather out of this text, that God doth therefore afflict us, that we may call upon him, that calling upon him we may be delivered, that being delivered we may glorify him. Fourthly, because the Lord many times doth therefore delay his help and defer our deliverance, 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 widow and the judge, and the scope thereof, Luke 18. 
Luke 18.1.  by the practice of the Lord with the Israelits, 
jud. 10.10, 13, 16  judg. 10. to whose request he would not at the first condescend; but when they persisted in prayer, confessing and forsaking their sin, it is said that his soul was grieved for the affliction of Israel: by the behaviour of our Saviour Christ towards the woman which was a Canaanit; 
Matt. 15.22, 23, 28.  for when she had cried after him to have mercy on her because her daughter was miserably vexed with a devil, and our Saviour answered not a word, she notwithstanding persisted in calling upon him, insomuch that his disciples came unto him and besought him saying, Send her away, for she crieth after us: And although he answered, that he was not sent but to the lost sheep of the house of Israel, notwithstanding she importuneth him again, and coming unto him, worshipped him, saying, Lord help me: And having received another repulse, our Saviour answering that it was not meet to take the children's bread, and to cast it to whelps: she acknowledged herself to be such a one, but yet expected such crumbs as it were from his table. Whereupon our Saviour Christ having tried her sufficiently, commendeth her faith, and granteth her request. And lastly, because the Lord in this place hath not only commanded us to call upon him in the time of affliction, but also hath promised to deliver us. And therefore in obedience to this commandment, and in faith in this promise, we are to pour forth our souls before the Lord in the day of affliction.  
But some man will ask, When is this day of affliction, wherein we are to call upon God? Affliction is every thing that crosseth our lawful desires: and that is either private, or public: private, either belonging to ourselves, or to others: to ourselves, either in our souls, as the anguish of the soul for sin, which is the greatest affliction, or other heaviness and passions melancholic: or in our bodies, as sickness, infirmity, hurts, or wounds: or in our goods, as poverty, want, losses, debts: or in our good name, as infamy by evil reports or slanders: or in those that belong unto us, as wife, children, and servants. To others, as to our kindred, friends, acquaintance, neighbours, countrymen, brethren in Christ, as all Christians are to be esteemed of us, though foreigners in respect of place, and in respect of affection, not well minded to us: for such a sympathy there ought to be betwixt those that are members of the same body politic, but much more of the same mystical body of Christ: especially when other respects also concur of kindred, amity, acquaintance, neighbourhood, etc. that in a fellow feeling and Christian compassion, we should mourn when other members of the same body are afflicted. When the affliction therefore belongeth to ourselves, we are in our own behalfs to call upon God: when to others, we are in tender compassion of their grief to commend their cause to God in our prayers. David when those who indeed were his enemies, were afflicted, he humbled himself in fasting and prayer for them, Psal. 35.13. 
Psal. 35.13. 1. Chro. 10.12.  In like sort he mourned and fasted for the death of Saul and jonathan, 1. Chron. 10. and also of Abner, 2. Sam. 3. 
2. Sam. 3.35.   
Public affliction is, when the country, the Church or Commonwealth is afflicted with any common calamity; as famine, sword, pestilence, desolation, captivity, and such like.  
Let us therefore consider, whether this present time be a time of affliction, or not: and if it be, let us know that this commandment belongeth unto us, and that the Lord calleth us to fasting and prayer. 
Esay 22.12.  Be it that in respect of thyself 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 countrymen, thy fellow members in the body of Christ are visited by the hand of God, or the places of their dwelling at least infected with this contagious sickness. Did David fast and mourn and pray for his enemies when they were in affliction, and dost not thou mourn for thy dear brethren and friends? But though we had no private cause of grief, yet the common calamity should most of all affect us: seeing the chief cities and many other places of the land (the Lord shooting his arrows on every side) are visited with the fearful plague of pestilence. What? shall we think because we as yet through the goodness of God have escaped this plague, that therefore it is not a time of affliction, wherein we are to humble ourselves before God by fasting and prayer? far be it from us, that we should be so hard-hearted, as that we should not take to heart the affliction of joseph: 
Amos 6.6.  or such unnatural members of the body politic, or unsound and rotten members of the mystical body of Christ, as that when the chief city, and as it were the head of our country, besides many other places and persons, is so grievously afflicted, that we should not condole and mourn together with them, and pray to God for them? Or may we think, that because ourselves, and perhaps also the places where we dwell are free, that therefore this affliction and judgement doth not concern us? yes beloved, it doth nearly concern us. For that this affliction is laid upon the land for sin, we need not doubt, seeing the Scripture so oft doth teach that truth. 
Psal. 107.11.17.34. Esay 64.5. Psal. 39.11. Lam. 3.39.  Behold (saith the Prophet Esay) thou art angry when we offend. David testifieth, that the Lord with rebukes doth chastise men for sin: and jeremy, That men are punished for their sins: insomuch, that afflictions and punishments in the Scripture are often called iniquities and sins. But for whose sins I beseech you is this public judgement laid upon the land? For their sins alone, who have been visited, or are dead of the plague? No I assure you; but for the sins of us all. For although God having mercy on us, doth for our sins among the rest afflict others and spare us, that we beholding this common judgement in others, deserved by our sins as well as theirs, might meet him in his judgements, 
Amos 4.12.  and turn unto him by repentance; yet may not we think ourselves more righteous than they, or esteem them as more grievous sinners than ourselves, because the Lord hath hitherto spared us, unless we would have that sentence of our Saviour Christ to be most justly applied unto us, 
Luk. 13.5.  I tell you nay, but unless you repent, you all shall likewise perish.  
Wherefore let us humble ourselves under the hand of God, let us turn unto him that smiteth us; that of us, that at the least may be verified which is said of the Israelits, when the Lord slew them, 
Esay 9.13. Psal. 78.34. joel. 2.12.  they sought him, and turned unto him. Let us I say turn unto him with all our hearts, and with fasting and mourning: let us call upon God with upright hearts in this time of our trouble, that being delivered out of the same, we may glorify him. Who knoweth if he will return, and repent of this evil; nay, who knoweth not, or who doubteth but he will have mercy on us and deliver us (if our deliverance may be for his glory and our spiritual good) seeing he hath so graciously promised in this place, that if we call upon him in the day of trouble, he will deliver us, and we shall glorify him.  
Having spoken of the commandment, we are now to entreat of the promise, which is added as a reason or motive to stir us up to the obedience of the commandment. For as the commandment teacheth us, that if we desire deliverance out of affliction that we may glorify God, we are to beg the same at the hands of God by hearty prayer: so the promise assureth us that if we call upon God in the day of trouble, he will deliver us for his own glory and our comfort: for so he saith, I will deliver thee, and thou shalt glorify me.  
In which words two things are promised, deliverance, 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 itself which is promised. The person is God: for as it is he that afflicteth, so it is he only which delivereth, as the Prophet Hosea showeth: 
Hos. 6.1.  this therefore teacheth us unto whom we are both in affliction to fly for deliverance (not to Saints in heaven, nor to wizards on earth, but to God alone;) and when we are delivered, to return thanks. And secondly, we may here observe the unspeakable clemency of our gracious God, who is so ready (as this promise importeth) to answer to our prayers, and to grant our requests: yea, in that he allureth us to call upon him by his gracious promise, it is evident that he is more ready to hear, than we to pray. So the Lord himself testifieth by his Prophet Esay 65.24, 
Esay 65.24.  Yea before the call, I will answer, and while they speak I will bear: and the same is signified in the parable of the prodigal son: 
Luk. 15.20.  for when he was about to return to his father (by whom is signified God our father) his father saw him being yet a great way off, and had compassion and ran and fell on his neck and kissed him. And this, as it is the privilege of God's people to have God near unto them in all things which they ask at his hands, 
Deut 4.7.  as Moses saith: so also this is the assurance of the faithful, 
1. john 5.14.  that if we ask any thing according to his will, he heareth us. And if we know that he heareth us whatsoever we ask, we know that we have the petitions that we have desired of him.  
The thing promised, is deliverance: for so he saith, I will deliver thee. And the same is promised elsewhere: for that which our Saviour Christ hath taught us to ask, the Lord hath promised to grant: But Christ our Saviour hath taught us to pray that we may be delivered from the evil of affliction, therefore the Lord hath promised deliverance therefrom. The like promise we have, 
Psal. 34.17.  Psal. 34, When the righteous cry the Lord heareth them, and delivereth them out of all their troubles. 
Psal. 34.19.  And again, Many are the troubles of the righteous, but the Lord delivereth him out of them all. Likewise Psa. 91, 
Psal. 91.15.  to such as love the Lord this promise is made, He shall call upon me and I will hear him, I will be with him in trouble: I will deliver him and glorify him. We are therefore with faith in this promise to call upon God, in the time of trouble, not doubting of the performance thereof: for God who hath made this promise, is merciful, and therefore he will in mercy hear those which in trouble and misery do call upon him: For so he saith, Exod. 22, 
Exod. 22.27.  When he crieth unto me, I will hear him, for I am merciful. And he is also faithful which hath promised, 
1. Cor. 10, 13.  and therefore will not suffer us to be tempted above our strength, but with the temptation will give an issue that we may be able to bear it. It is impossible that God in his word or promise should lie: and therefore heaven and earth shall pass away, but not one jot or tittle of this word and promise of God, rightly understood, shall fall to the ground unaccomplished. The same ●aith may be confirmed by the experience of the faithful in all ages, who having called upon the Lord in the time of trouble, have been delivered out of the same. The Israelits were in grievous thraldom in Egypt, but when they cried unto the Lord he heard their voice, and delivered them as themselves profess, Num. 201.6. 
Num. 20.16.  Likewise when they cried unto him, he delivered them out of the hands of the Amorits, 
judg. 10.10, 11.  the Ammonites, the Philistines, the Sidonians, the Amalekits, and other their enemies, as himself telleth them, jud. 10. Sampson after he had slain a thousand Philistines with the jawbone of an Ass, he cried unto the Lord being ready to die for thirst, 
judg. 15.19.  and obtained a well in Lechi (for so the place is called) which for a perpetual monument of prayer, was called the fountain of him that prayed. 
Psa. 116.1, 2, 3, 4 Psal. 118.5. Psal. 34.4.6.  David often confesseth to the glory of God, that he had diverse times called upon God in trouble, and that the Lord heard and delivered him. 
jon. 2.  jonas when he was cast into the sea and swallowed of the whale, cried unto the Lord and was restored safe to land. Ezechias having received the sentence of death, 
Esay 38.5.  the Prophet Esay telling him that he should die and not live, notwithstanding by prayer obtained the prolonging of his life. Manasses, though the most wicked of all the kings of judah, yet being in trouble he prayed unto the Lord and humbled himself greatly before God, 
2. Chr. 33.12, 13.  and was received to mercy, and restored to his kingdom. And to omit other particular examples, David testifieth of diverse sorts of men, being in diverse kinds of troubles, that when they cry unto the Lord in their trouble he delivereth them out of their distress. 
Psal. 107.6.13, 19, 28.   
But for as much as some man may object out of his own experience, That he being in trouble hath called upon God, and yet hath not been delivered; and that this is not his case alone, but is and hath been in all ages the case of many thousands: It behoveth us therefore diligently to consider how this promise is to be understood; for that is the matter of greatest importance which offereth itself to be considered of in the unfolding of this text. For, that the promise is not to be understood absolutely & generally of every prayer, of every man, in every affliction, the experiennce of all times doth sufficiently declare. But by conference of this promise which other places of Scripture, it may appear, that it doth admit a threefold limitation or restraint: The first, in respect of the party that prayeth: the second, in regard of the prayer itself: 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 he having called upon God in the time of trouble, hath notwithstanding not been delivered: let him hear what immediately followeth this promise in the next words of the Psalm verse 16, But unto the wicked, saith God, what hast thou to do, to declare mine ordinances, or to take my covenant into thy mouth, as though my promises belong unto thee? For indeed not only in this place but in many other places of the Scripture, the promise concerning the hearing of our prayers is restrained to the faithful, and denied to the wicked, Prou. 15, 
Prou. 15.8, 29.  The sacrifice of the wicked is abomination to the Lord, but the prayer of the righteous is acceptable unto him. And again, The Lord is far off from the wicked, but he heareth the prayer of the righteous. Likewise, Psal. 34, 
Psal. 34.15, 16.  The eyes of the Lord are upon the righteous, and his ears are open to their cry: But the face of the Lord is against them that do evil, to cut off their remembrance from the earth. The man which had been blind, john 9, delivereth this sentence as the received opinion of the faithful in those times, 
john 9.31.  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 therefore the faithful man whose prayer is accepted of God: the just man, who is just before God by faith, and before men by repentance, james 5, 
jam. 5.16.  The prayer of the righteous man availeth much. Psalm. 34, 
Psa. 34.17.  When the righteous cry, the Lord heareth them, and delivereth them out of their troubles. The man that feareth God, Psal. 145, 
Psal. 145.19.  The Lord will fulfil the desire of them that fear him: he also will bear their cry, and will save them. That loveth God, Psal. 91, 
Psal. 91.14.15.  Because he hath loved me, therefore will I deliver him, I will exalt him because he hath known my name. He shall call upon me and I will hear him, I will be with him in trouble, I will deliver him, and glorify him. That walketh uprightly, Psal. 84, 
Psal. 84.11.  For the Lord God is a sun (that is, the author of light and all comfortable blessings) and a shield (that is, a protector from all evil:) the Lord will give grace and glory (grace in this life, and glory in the life to come) and no good thing will be withhold from them that walk uprightly. That persevereth, john 15, 
john 15.7.  If you abide in me, and my words abide in you, ask what you will, and it shall be done to you. That hath an humble and contrite heart, Psal. 34.18, The Lord is near unto them that are of a contrite heart, and will save such as be afflicted in spirit. 
Esay 66.2.  Esay 66. To him will I look (saith the Lord) even to him that is poor and of a contrite spirit, and trembleth at my words. Psal. 51, 
Psal. 51.17.  The sacrifices of God (that is, that which God esteemeth in steed of all sacrifices) is a contrite spirit; a contrite and a broken heart, o God, thou wilt not despise. But as for the wicked, the Lord plainly professeth that he will not hear them, Mich. 3. 
Mic. 3.4.  Though they make many prayers, 
Esay 1.15.  Esay 1. though they cry loud in his ears, Ezech. 8. 
Ezech. 8 18.  Wherefore beloved in the Lord, if we continue in our sins, whereby we have provoked the Lord to execute his judgements upon us, and if the Lord seem not to hear us, neither doth deliver us according to our desire: we may not object against God, either that he is untrue in his promises, or unable to help us; but let us hear what the Prophet Esay saith in this case: Behold the Lords hand is not shortened that it cannot save: 
Esay 59.1.  neither is his ear heavy that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. 
Verse 9.11.12.  Therefore judgement being far from us, and justice not coming near unto us: we wait for light, but lo, it is darkness: for brightness, but we walk in darkness: for health, but it is far from us: for our trespasses are many before the Lord, etc. And that we may descend to some particulars. If we be guilty of cruelty and oppression, the Lord will not hear us. Esay 1, 
Esay 1.15.  When you shall stretch out your hands, I will hide mine eyes from you, and though you make many prayers I will not hear: for your hands are full of blood: or if we be unmerciful to the poor: 
Prou. 21.13.  for he that stoppeth his ear at the crying of the poor, he shall also cry and not be heard, Prou. 21: or if we refuse to hear and obey the word of God: for as Solomon saith, 
Prou. 28.9.  He that turneth away his ear from hearing the law, even his prayers shall be abominable: for as in prayer we speak to the Lord, so in the preaching of the word the Lord speaketh unto us. And good reason it is, that the Lord should not hear us, if we will not hear him. Therefore it is come to pass, saith the Prophet Zacharie, 
Zach. 7.13.  That as he cried and they would not hear, so they cried and I would not hear saith the Lord of hosts. Or if we be close sinners and hypocrites, making fair shows openly, and yet be addicted to secret sins: for as David saith, Psal. 66. If I regard wickedness in mine heart, the Lord will not hear me.  
Wherefore (beloved) as it is certain that our sins are the cause of our affliction: so we must be careful to avoid our sins, if we desire that our affliction may be removed: for they are as a wall of separation betwixt God and us. 
Ezech. 43.8.  If therefore thou wilt not cease to sin, neither will God cease to afflict thee; unless perhaps he will give thee over as one that is incurable, as Physicians sometimes give over their patients, when they think them past cure.  
And to conclude this point: if when thou callest upon God in the time of trouble, the Lord doth not deliver thee, examine they self whether thou dost not continue in sin without repentance: and if thou dost, break off thy sin by repentance, and turn unto the Lord, and he will hear thee: for so he saith by the Prophet Esay, after he had protested that he would not hear their prayers whiles they continued in their sins; 
Esay 1.15, 16, 17.  Wash you, make you clean, take away the evil of your works before mine eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, 
Verse 18.  defend the widow: Come now, and let us reason together saith the Lord: though your sins were as crimson, they shall be made white as snow, though they were red like scarlet they shall be as wool.  
The second limitation, is in respect of the prayer itself: For we have no assurance that God will hear every prayer, but only such as is made according to his will revealed in his word, as john saith, this is our assurance, that if we ask any thing according to his will, 
1. john 5.14.  he heareth us. We must therefore be careful that our prayer be conformable to the word of God, both in respect of the manner and form 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 upon God, thou prayest in hypocrisy and not from thine heart, either because thou prayest with wandering thoughts, or with feigned lips. With wandering thoughts: when as thy tongue uttering a prayer, thy heart goeth a wandering or whoring after the vanities of this world, or is otherwise distracted with other unseasonable thoughts: For if when thou comest near to the Lord with thy lips, thou removest thy heart from God, thou mayst justly fear left in steed of the blessings which thou seemest to ask, thou pull down the judgements of God upon thee, 
Esay 29.13, 14.  according to the threatening of the Lord by the Prophet Esay, chapter 29. For if thou shouldest join into one speech, the thoughts of thy mind, and the words of thy mouth (both which the Lord doth understand a like,) thou wouldst be ashamed to deliver such a speech to a mortal man, which thou art not ashamed to utter unto the immortal God. Or how canst thou look that God should hear or regard thy prayer, when thou dost not hear nor regard thyself?  
With feigned lips thou prayest, 
Psal. 17.1.  when the desire of the heart doth not agree with the prayer of thy lips; when thou askest with thy mouth, that which thou dost not desire with thine heart: or when thou pretendest that in thy prayer, which thou dost not intend, or promisest that, which thou dost not mean to perform: this is no better than lying unto God, 
Hos. 7.13, 14.  when men cry unto God, but not from their hearts, as the Prophet Hosea speaketh: for what doth a man but lie, when he 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 upright with God, and therefore the more carefully to be avoided of us, lest we seem with the unsound Israelits when the hand of God was upon them, 
Psal. 78.36, 37.  to go about to deceive the Lord with our mouth, and with our tongue to speak lies unto him.  
It is true indeed that God hath promised to hear the prayers of them that call upon him: but this promise is to be understood with restraint to them that call upon him in truth. As David most plainly teacheth, Psal. 145, The Lord is near to all that call upon him: 
Psal. 149.18.  what to all? yea to all that call upon him in truth: For that payer which is acceptable to God, is not only the moving of the lips, or the speech of the tongue, or the lifting up of the eyes or hands, 
Psal. 25.1. Lam. 3.41.  but it is the lifting up of our souls, as David describeth his prayer, Psal. 25, A lifting up of our hearts with our hands unto God in the heavens, as jeremy exhorteth us to pray: it is the pouring forth of our soul before the Lord, as Anna expresseth her prayer, 1. Sa. 1, 
1. Sam. 1.15.  and as David willeth us to pray, Ps. 62. 
Psal. 62.8.  The second thing required in respect of the manner, is, that we pray with fervency of spirit. It may be when thou callest upon God, thou prayest for fashion rather than for feeling, and so utterest a cold or lukewarm prayer like to thyself; 
Apoc. 3.15.  which thou mayst justly fear, is no more acceptable unto God, than lukewarm water to the stomach. 
jam. 5.16. Eccles. 35.17.  It is true, that the prayer of the righteous man availeth much, but with this addition, if it be fervent. This is that prayer which pierceth the clouds, and is effectual with God. If therefore we would obtain our suit, let us crave the assistance of God's spirit, by whose help and direction we may pray with sighs that cannot be expressed, let us learn to pour forth our souls like a stream of water, 
Rom. 8.26. jer. 2.26. ●. Thes. 3.10.  let us as the Apostle speaketh in the Epistle to the Thessalonians; pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundantly or exceedingly, let us (with reverence be it spoken to the glorious majesty of God) wrestle with the Lord in our prayers, 
Rom. 15.30. Col. 4.12.  as the Apostle speaketh: 
Gen. 32.24.28.  which kind of wrestling jacob having used, Gen. 32, he became Israel, that is, one which prevaileth with God, 
Hos. 12.3.4.  as the Prophet Hosea showeth chapter 12.3, 4.  
The third thing required in the manner is, that we pray with faith. It may be when thou prayest thou art in doubt whether thou shalt be heard, and therefore mayst not look to obtain thy suit: For it is the prayer of faith, to which the promise is made: 
jam. 5.15. Math. 21.22. Mar. 11.24. jam. 1.5, 6, 7.  whatsoever you ask in prayer, saith our Saviour Christ, if you believe, you shall receive it. Likewise james, If any man, saith he, want wisdom, let him ask it of God, and it shall be given him. But let him ask in saith and waver not, for he that wavereth is like a wave of the sea tossed of the wind and carried away. Neither let that man think, that he shall receive any thing of the Lord. If therefore thou wouldst pray acceptably, 
Heb. 11.6.  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 upon him in whom thou dost not believe? with faith in Christ, 
Rom. 10.14.  being assured that both thou, though sinful in thyself, & thy prayer though unperfect in itself, are accepted of God in Christ: for this is to pray in the name of Christ, by whom and in whose name we have confidence & access with assurance through faith in him: 
john 16.23. Eph. 3.12.  with faith in the promises of God made to our prayers▪ and consequently thou art to believe not only that thou and thy prayers are accepted of God in Christ, but also that thy particular request shall be granted unto thee: Ask, saith Christ, and it shall be given you, 
Math. 7.7, 8. john 16.23.  etc. for whosoever asketh, receiveth, etc. And again, Verily, verily, I say unto you, whatsoever you shall ask the father in my name, he will give 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 fervency, otherwise our prayer is cold and lukewarm: in faith, otherwise it is turned into sin.  
Again, 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 upon thy lust: or thou askest deliverance out of thine affliction, that thou mightest follow the pleasures, or have opportunity or leisure to follow thine accustomed sin, etc. But we may so ask, and yet notwithstanding the promise, we may miss our desire: for as james saith, you ask and receive not: how so, seeing Christ hath said, 
jam. 4.3.  ask and you shall receive? Because you ask amiss: and wherein did they ask amiss? in respect of the end; that you might consume it on your lusts. But we must remember that in this promise the Lord hath joined these two together, I will deliver thee, and thou shalt glorify me. And therefore if we ask deliverance, we must ask it to this end, that we may glorify God. Wherefore as it is good for the stirring up of our fervency and spiritual hunger, with our prayer to join fasting: so also it is expedient for the confirmation of our faith, and settling our resolution in glorifying God, to join with our prayers godly vows of some things whereby God may be glorified. 
Gen. 28.20.21, 22. 1 Sam 1.10, 11. Psal. 66.13, 14.  And this hath been the practice of the godly in all ages, as of jacob Genes. 28. of Anna, 1. Sam. 1. of David, etc.  
The third limitation is in respect of the thing which is asked: for if the cause why thou art not heard and delivered, is not to be imputed either to thy person, being one that doth believe 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 undoubtedly resolved, that the thing which thou askest, is either not good for thee at all, or else not yet. And that God doth always hear his children praying unto him effectually, though not ad voluntatem, according to their desire, yet ad utilitatem, according to their profit. 
Math. 7.11.  For if earthly parents who are evil, can give to their children good gifts, how much more shall our father which is in heaven give good things to them that ask him?  
Thou askest deliverance out of affliction, and God hath promised to deliver his chilerens that call upon him; but it may be, it is not a good thing that thou shouldest be delivered: and therefore in that case, deliverance is neither included within the compass of God's promise, nor yet intended in thy prayer, if it be conceived aright: For a promise, unless it be of some good thing, it is a threatening rather than a promise: we must therefore remember that God hath promised to give good things to them that ask him. 
Math. 7.11.  And that prayer which is conceived aright for temporal benefits (such as deliverance out of affliction is) must not be made absolutely, but with the condition of God's glory and our everlasting good. Whereas thou therefore askest deliverance out of trouble that thou mightest be restored to thy former estate, it may be that it is better for thee to be taken out of this world, that thou mayest change thy mortal life for an immortal, and that a final end may be put both to thy trouble, 
Apoc. 14, 13.  and to thy sin, which is the cause of thy trouble. It may be, if thou shouldest live longer, thou wouldst be infected with the common corruptions of the time, 
Wisd. 4.11.  and therefore as it is said of Enoch, Thou art taken away, least wickedness should alter thine understanding, or deceit beguile thy mind. For when we are judged, that is, afflicted, though it be by bodily death, 
1. Cor. 11.32. Vers. 30.  we are chastised of the Lord, that we should not be condemned with the world. Or, if thou shouldest be continued longer in this life, it may be that such common calamities as the Lord is intended to bring upon the land, should happen in thy time; and therefore God in great mercy taketh thee away, as he did the godly king josias, 
2. King. 22.20.  that thou shouldest not see the evil which is to come: as it is said of Esay 57 
Esay 57.1.  The righteous perish, and no man takes it to heart: merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come.  
Or else it is good for thee, that the affliction which thou desirest to be removed from thee, should be continued upon thee: thine estate and disposition being such, that it is very needful for thee to be trained up in the school of affliction, and to be daily exercised under the cross. And therefore, if God do see it good to take that course with thee, thou must resolve with patience and comfort to take up thy cross, 
Luke 9.23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, day by day, as our Saviour Christ hath warned thee: and remember, that it is good for a man, if God do so appoint, to begin betimes, 
Lam. 3.27.  and to bear the yoke of affliction even in his youth.  
Or at the least, it is not good for thee as yet to be delivered, because the Lord hath not as yet attained to that end for which he doth afflict thee. For if it have been good for David and the rest of God's children that they have been afflicted, 
Psal. 119 71.  not in respect of the afflictions themselves▪ 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 work: unless thou wouldst give the Lord occasion to complain, that thou art one of those whom he afflicteth in vain. 
jer. 2.30.   
Now the Lord afflicteth his servants, either for their trial, or for their chastisement. The Lord trieth them by afflictions, either that his graces may appear in them to his glory and the good example of others, or that their weakness may be manifested, for their own amendment and instruction of others. If he try men for the manifestation of his graces in them, it is expedient that they should be tried by a trial proportionable to the measure of their graces, either in respect of the greatness, or of the continuance, 
jam. 1.4.  that patience may have her perfect work in them.  
And hence it is that the best men have endured the greatest trials, as appeareth in Abraham, David, and job, 
jam. 1, 2, 3, 4.  etc. Wherefore james exhorteth us to count it exceeding joy, when we fall into manifold temptations: knowing, that the trial of our faith (for so he calleth affliction) bringeth forth patience. And let patience (saith he) have her perfect work, that you may be perfect and entire, lacking nothing. If the Lord do try us to discover and bewray our weakness, that so he may abate our pride, and humble us before him; it is sometimes expedient that the affliction should be prolonged, though to our grief for the present, 
Deut. 8.16.  yet to our good in the end. Because many men are able to endure the first brunt, and therein greatly please themselves, who notwithstanding in the continuance of the affliction, do notably bewray their weakness. But because this kind of trial is also a chastisement, let us consider those fruits and effects which the Lord by chastisements doth work in his children.  

1. First therefore the Lord doth chastise us, that he might teach us to know ourselves, and acknowledge our sins, 
Gen. 42.21.  and might humble us under his hand: for prosperity puffeth men up, and maketh them forget themselves.  
2. That he might stir us up to call upon him often, 
Hos. 5.15. Luke 18.1. Esa 26.16, 17, 18  and that with fervency of spirit: for when men enjoy their ease, they are not usually either so fervent or so frequent in prayer.  
3. That he might reclaim us from sin, 
1. Pe●. 4.1.  and might mortify our corruptions: for as fire purgeth gold, so doth affliction the children of God.  
4. That he might teach us obedience by those things which we suffer. 
Heb. 5.8.   
5. That he might wain our souls from worldly desires.  
6. That he might exercise and strengthen our faith and patience.   
Well then, call thyself to an account, thou which thinkest it so long till thou be delivered. First, art thou not yet humbled under the mighty hand of God, but continuest still as proud and as vain as in former times? assure thyself it is good for thee that thine affliction should be continued, that thou mayest learn humility and the knowledge of thyself, and mayest be brought to a more serious consideration of thy sins and of thy wretched estate in thyself.  
2. Dost thou not fly unto the Lord by prayer, or if thou prayest, dost thou pray but coldly, and as it were for fashion sake? therefore the Lord delayeth to help and deliver thee, that thou mayest learn to call upon him seriously and fervently.  
3. Hast thou not yet repent thee of thy sin, whereby thou didst provoke the Lord's anger against thee? Hast thou not yet turned to him that smiteth thee? Therefore doth he continue thine affliction as thou continuest thine impenitency: 
Esay. 9.13.  and as thou delayest thy repentance, so doth he delay his help.  
4. Hast thou not yet learned obedience by that which thou dost suffer? Therefore doth he still continue thine affliction, to teach thee obedience, and to make thee partaker of his holiness: 
Heb. 12.10.  for although the chastisement of God upon thee seem grievous for the time, yet in the end it will bring forth the quiet fruit of righteousness unto thee who art exercised thereby. 
Heb. 12.11. Psal. 119.71.  For which cause David, as he professeth of himself, that it was good for him that he had been afflicted, that ●e might learn the statutes of the Lord: so he pronounceth that man blessed whom the Lord doth chastise and teach in his law, 
Psal. 94.12.  etc.  
5. Art thou still addicted to the world, minding and affecting things below, more than the things which are above? Therefore the Lord mingleth thy worldly prosperity with the gall of affliction, that as nurses by laying bitter things unto their dugs, do wain their children from them, so he by affliction might wain thee from the world: and that through bearing the cross thou mightest be crucified to the world, 
Gal. 6.14.  and the world to thee.  
6. Hast thou not yet learned patiently to bear the cross, & to repose thine affiance in God more than in the means 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 testify: therefore doth the Lord bereave thee of other means, 
Rom. 5.3. I●m. 1.3.  that thou mightest rely only upon him. Here than we are to be admonished to make a right use of our afflictions, and as we desire to be delivered for our comfort, so to labour, that these or such like effects may by our affliction be wrought in us: for if we desire to be delivered out of affliction, before it hath wrought any good effect in us, we desire unawares that God should give us over as incorrigible.  
When as therefore a faithful man hath prayed effectually unto the Lord for deliverance out of affliction, and yet is not delivered, let him know that it is not good for him to be delivered as yet. And withal, let him be persuaded of these two things: First, that God doth chastise him in 
1 Apoc. 3.19.  love, for his 
2 Heb. 12.10.  profit, according to his necessity, as being not 
3 Lam. 3.33.  delighted with our afflictions: and therefore inflicteth upon him no greater measure of affliction, than in his fatherly wisdom he thinketh necessary. And therefore we ought to possess our souls in patience, committing and resigning ourselves into the hands of almighty God, as of a most wise and loving father, and most expert physician of our souls. A son that hath any grace in him, will meekly submit himself to the chastisement of a wise and careful father: 
Heb. 12.9.  how much more ought we to submit ourselves to the correction of our heavenly father? A man that hath in his body any wounds or sores, he will not only be patient, but thankful also towards the surgeon that lanceth or seareth his body, that he may cure it: how much more ought we patiently and thankfully to suffer the Lord to afflict our bodies, that he may save our souls?  
Secondly, let him be assured that the Lord doth never reject the effectual prayer of a faithful man, but always heareth the same graciously, if not according to his desire, yet according to his profit: yea, that he always granteth it, if it be rightly conceived. For as we are to ask spiritual graces necessary to salvation absolutely; so we are to believe absolutely, that God will grant the same unto us: yea this is a certain and comfortable truth, that whosoever hath thus much grace, truly and earnestly to desire any sanctifying grace, the same grace is already begun in him, the Lord accepting in his children the will for the deed. And as we are to ask temporal blessings conditionally, so far forth as the granting thereof may stand with God's glory and our everlasting good; so we are to believe and to be assured that God will grant the same, so far forth as may be for the glory of his name, and for our spiritual good.  
Wherefore to conclude, if it be good for the children of God to be delivered out of affliction, the Lord delivereth them when they have called upon him, according to his most gracious promise in this place: but if it be not good for them to be delivered, than deliverance (being not a blessing) is not within the compass of God's promise; 
2. Cor. 1.5.  and therefore in stead of that, he giveth them patience with the inward comfort of the holy ghost, blesseth and sanctifieth their affliction unto them, causing it and all things whatsoever to work together for the good of them that love him. 
Rom. ●, 28,   
And thus much concerning the deliverance promised, now followeth the fruit of deliverance obtained. And thou shalt glorify me. Out of which words we are briefly to observe four things: the first, for the comfort of the godly and the terror of the wicked. For if we therefore ask deliverance, that we may glorify God, and have a certain purpose and settled resolution, after we are delivered to glorify him, especially if we confirm our purpose and resolution by a godly vow; we may from hence conceive certain hope that we shall be delivered, for so much as we hereby do plainly see, that our deliverance and safety shall be joined with God's glory: 
Psal. 6.4.5. & 142.7. & 143.11.  and therefore may be bold for the confirmation of our faith to entreat the Lord (as the faithful have used to do) that he would spare us for his name's sake, and that he would deliver us even for the glory of his name: that being delivered, we may praise and glorify his name among men, which being dead we cannot do: For as David saith, In death there is no remembrance of thee: in the grave, who shall praise thee? But if we have a purpose to continue in our sins, and therefore desire deliverance that we may have freedom to follow our own courses; as we cannot entreat the Lord that he would deliver us for his own name sake, so can we not conceive hope that we shall be delivered for our good, seeing our life after our deliverance is like to be joined with the dishonour of God.  
The second thing serveth for our instruction. That as we are here taught, so we should not only acknowledge the glory of God to be the end of our deliverance and preservation, but also be careful to refer 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 live in vain. Many when they are in distress will promise and vow a study and care of glorifying God after they are delivered, of which vow notwithstanding afterwards they are unmindful. But it may be asked, how are we to glorify God? I answer, both inwardly, and outwardly. Inwardly, in our minds, by intending the glory of God in all things, or as the Prophet Malachi speaketh, 
Mal. 2.2.  By putting into our hearts to give glory to his name; that whether we eat or drink, or whatsoever we do, all may be done to the glory of God. 
1. Cor. 10. 3●.  Outwardly in our words and deeds. In our words, that we make the glory of God both the matter of our speech, when we praise and magnify God, giving him thanks for our deliverance, and all other his blessings, for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glorify God, 
Luke 2.20.  as Luke speaketh chapter 2, and as the Lord professeth in the last verse of this Psalm, 
Psal. 50, 23.  He that sacrificeth praise, doth glorify me. And we are the rather thus to glorify God, because this fruit the Lord requireth both in this place and elsewhere in the Scriptures, 
Psal. 50.14, 15. Psal. 107.  and also expecteth the same at our hands. And further, he esteemeth himself to be honoured and glorified, when he is praised and magnified, and therefore far preferreth the sacrifice of praise, 
Heb 3.15. Hos. 14.3.  that is, the fruit or calves of our lips confessing unto God, before all the sacrifices of goats and bulls prescribed in his Law. And for this cause the faithful in their affliction, use to promise by vow these sacrifices of praise; which being delivered, 
Psal. 116.12, 13, 14, 17, & 118, 21.  they are careful to perform. Howbeit it cannot be denied but that the greatest part of men forget to be thankful, as appeareth by the story of the ten lepers, 
Luke 17 17.  to whom being all cleansed, one only returned to give praise and thanks to God, But let us in this our affliction for the confirmation of our faith seriously vow these sacrifices of praise unto God: and if it please God to deliver us, 
Psal. 50.14.  let us be mindful to offer unto the Lord the sacrifice of praise, and pay our vows unto the most high: for if with David we should deliberat with ourselves what to render unto the Lord for all his benefits towards us, we must resolve as he doth, to take the cup of salvation, that is, of thanks for his preservation of us, 
Psal. 116.12.13.  and so pay our vows unto the Lord. And if this be the only thing almost which we can render unto the Lord, we are exceedingly unthankful, if we be wanting therein. We are also to make the glory of God the end of our speech, by avoiding all idle words, 
Mat. 12.36. Eph. 4.29. 1. Cor. 15.33. Col. 4.6.  and rotten speeches, whereby good manners might be corrupted. And chose, endeavouring that our speech being gracious always and seasoned with salt, God may be glorified thereby, and our brethren edified. Lastly, we are by our deeds to glorify God, by bringing forth the fruits of good works: For by this means we shall not only glorify God ourselves (as our Saviour Christ saith, 
john 15.8. Math. 5.16. 1. ●o●. 2.12.  Herein is my father glorified that you bring forth much fruit) but also be authors unto others of glorifying him, to which purpose he exhorteth us so to let our light shine before men that they seeing our good works may glorify our father which is in heaven.  
The third thing to be observed, is a twofold doctrine. For first, when God doth promise us this grace to glorify him, this proveth, that or care and study to glorify God, is not a matter in our own power, but is the free gift of God. And therefore as the Lord here promiseth ●nd elsewhere sweareth to give us this grace, so are we by earnest prayer to beg the same at his hands, as we are taught in the first petition of that form of prayer which Christ hath prescribed to us; 
Math. 6.9.  namely, that God would give us grace to glorify his name. And secondly, whereas the Lord promiseth to the faithful that they shall glorify him: hereby it appeareth that the children of God have a great desire to glorify God, and esteem it as a greater benefit than their deliverance itself, if God will vouchsafe to make them instruments of his glory: for that they acknowledge to be the end whereunto their deliverance is to be referred. Now the end is always better than that which is destinated thereunto. And the same thing is signified by the order of petitions in the Lord's prayer, whereby we are taught to prefer the glory of God, before those things which concern not only our temporal, but also spiritual good.  
The fourth & last thing is a reproof & check of those who have no zeal of God's glory: for seeing the Lord promiseth to the faithful that they shall glorify him, and elsewhere by oath confirmeth that to those that he re-redeemeth he will give this grace to worship him in holiness and righteousness: 
Luke 1.73.74.  therefore we may easily discern in what number they are to be reckoned, who have no care to praise God for this deliverance, neither have any desire to glorify him.  
To conclude therefore, that this affliction, and hand of God afflicting us may be removed; let us fly unto God by humble, hearty and effectual prayer, as we are commanded in this place; let us humble ourselves under the mighty hand of God, 
Esay 9 13. 〈◊〉 4.12.  let us turn● unto him that hath smitten us, let us be careful to meet him in his judgements, let us repent of our sins, let us unfeignedly vow the sacrifice of praise and thanksgiving, and a serious care hereafter to glorify God, that so with better assurance of faith we may entreat him to deliver us, let us be mindful to glorify him, and to render our vows unto the most high: that so it may plainly appear, that our preservation and life is joined with the glory of God. Otherwise if we shall forget this great mercy of God, and dishonour him by our sins, we are to fear lest some more grievous judgement shall befall us. As our Saviour Christ said to the man whom he had cured, 
john 5.14.  Behold, thou art made whole, sin no more, lest a worse thing come unto thee.  
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FINIS.