you haue aboue others remember that all Saints haue one Father all are of one body all are one in Christ therefore all account one another Brethren Let Magi strates Ministers and all of all sorts apply this Vse 2 As for such prophane persons who deride the Saints for giuing this title Brethren one to another doe they not thorow those Saints sides strike the Prophets the Apostles yea and Christ himselfe Note further the gentle and milde spirit of the Apostle Brethren is a title of kindnesse and loue My an attribute which addeth emphasis thereunto In other places he vseth other attributes which adde greater emphasis as My beloued brethren My brethren beloued and longed for So like wise other phrases which imply as great meekenesse and gentlenesse as My little children My beloued children c. It was not want of authority to command that made him thus gently exhort but rather an earnest desire that he had to perswade and euen prouoke them to doe that which was their bounden duty and tended to their good Marke how he dealeth with Philemon vers 9 10 20 by this meekenesse he insinuateth himselfe into them and sheweth that hee seeketh not himselfe and his owne good so much as them and their good Vse Learne Ministers Masters Parents and all Christians how to enforce your exhortations and perswasions euen with euidences of loue with all mildnesse and gentlenes The seruants of the Lord must not striue but bee gentle toward all men Thus shall you giue them a pleasant sauour and sweete rellish yea though the things whereunto yee exhort be vnpleasing to mens naturall taste and carnall appetite When ful some potions or bitter pills are sweetned with sugar they will the sooner be swallowed and better digested so exhottations seasoned with termes of mildnesse and gentlenesse Thus much for the manner of the Apostles direction §. 4. The need of Christian courage THe matter followeth the first part whereof is in these words Bee strong in the Lord and in the power of his might wherenote first what is required secondly how that which is required may be performed The thing required is to be strong the Apostle heere speaketh of an inward spirituall strength the strength of the inward and new man and his meaning is that wee should bee valorous and couragious in the performance of those Christian duties which we take in hand Christian valour and spirituall courage is a needfull grace Note with what varietie of phrase the Apostle doth exhort hereunto 1. Cor. 16. 13. Stand fast quit you like men be strong hereunto God perswadeth his seruant Ioshuah and Dauid his sonne Salomon Dauid had in him this holy valour and courage when hee went against Goliah and Paul when he was going to Ierusalem But most valorous and strong did Christ our Captaine shew himself when he was going vp to Ierusalem to suffer The Euangelist saith he stedfastly set his face he setled himselfe fully to go though it were to drink a most bitter cup he would not be drawne from it Because Peter labored to disswade him he sharpely rebuked him and called him Satan The reasons why this spirituall valour is so needfull are specially two First because of our owne indisposition timerousnes dulnesse and back wardnesse to all holy and good duties What Christian findeth not this by woefull experience in himselfe when he would pray heare Gods word partake of the Sacraments sanctifie the Sabbath or performe any other like Christian dutie there is I know not what fearefulnesse in him his flesh hangeth backe as a Beare when he is drawne to the stake This the holy Apostle found in himselfe so that for the rowsing vp of our own dulnesse we haue need of valour Secondly because of those many oppositions which we are like to meet withal We heard before how the flesh would hang back and so labour to hinder vs. The world wil like wise do what it can either by vaine inticements to seduce vs as it drew away Demas or else by reproach trouble and persecution to terrifie vs as those who forsooke Paul But aboue all the Diuell will be readie to resist vs as hee resisted Iehoshuah and to hinder vs as hee hindred Paul yea to buffet vs as hee buffeted the same Paul To omit other instances most liuely is this set foorth in our Head and Generall Christ Iesus So soone as hee was set apart to his publike Ministerie the Tempter came to him after he began to execute it Satan stirred vp the Rulers Priests Scribes Pharises and many other to hinder him yea he mooued Peter to disswade him and when Christ was about to offer vp himselfe a sacrifice then again came the Prince of this world to discourage him The like oppositions are all Christs members to looke for so as there is no hope no possibilitie of holding out and enduring to the end without this Christian valour and magnanimitie heere spoken of Vse 1 Iustly may they be taxed who either too timerously or too securely and careiesly enter into a Christian course and vndertake such Christian duties as are required at their hands Hence it commeth to passe that many duties are cleane omitted of them other intermitted and broken off before they are halfe done and as for those which are done so vntowardly are they done that little or no comfort can be found in doing of them Lamentable experience sheweth how small matters doe discourage many who know the right way and are oft in conscience moued to walke therein Such as want this Christian courage were better not giue vp their names to bee Christs Souldiers or professe that they intend to fight the Lords battailes for by their timerousnesse and cowardlinesse they discourage other Souldiers of the Lord and hearten the enemie The Lord would not suffer any that were fearefull and faint hearted to fight his battailes on earth against earthly enemies lest they made others faint like themselues Can wee thinke that he will entertaine faint hearted souldiers in his spirituall battailes against spirituall enemies in which combates his owne honor and his childrens saluation are so deepely ingaged As for the Enemie he is like a Wolfe if strongly he be resisted he will flie if timerously he be yeelded vnto he will more eagerly pursue and insult Vse 2 Indeauour we therefore to get vnto our selues an holy courage and spirituall valour shaking off our naturall fearefulnesse that in nothing we feare our aduersaries but as Christ our General did endure the crosse and despise the shame We that will be Christs souldiers must duely consider the aduice which our Lord giueth Luke 14 13. which is to obserue what kinde of enemies how many how mightie we are to encounter withall We shal hereafter heare how hard a battaile we are to vndertake how many mightie malicious subtill our
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
are not to be prayed against but we are to pray either to haue them remoued or else sanctified vnto vs. Spirituall punishments are slauery vnder Satan the World and the flesh a seared a dead conscience hardnesse of heart blindnesse of mind carnall security impenitency infidelity and such like These are fearefull euils and to be praied against as hell it selfe The Eternall punishment of sinne is such as cannot be expressed it is set forth by the most intollerable torments that bee as the gnawing of a worme that neuer dieth A lake of fire yea fire and brimstone c. This euill causeth an irrecouerable and perpetuall separation from God and maketh men to blaspheme the God of Heauen for their paines in which respect it is absolutely to be prayed against for as sinne maketh men most wretched so this punishment of sinne maketh men most accursed §. 36. Of praying for others For all Saints REspect must be had to others in our Prayers as well as to our selues for in the Lords Prayer such Petitions as respect the good of man are set downe in the plurall number Giue vs Forgiue vs Deliuer vs. Expresly the Apostle commandeth to Pray one for another This is to be done in regard of 1. God to whom prayer is made 2. Our selues who make it 3. Those for whom it is made 1 In that wee call vpon God for others as well as for our selues we acknowledge him to be not onely our own Father but also the common Father of others in which respect Christ hath taught vs to say Our Father yea thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings So as this maketh much to the honour of God 2 Hereby wee performe a duty of loue one of the most principall duties that be This Christ plainly sheweth where he maketh it a branch of loue for hauing said Loue your enemies he addeth Pray for them Now loue is a due debt which wee owe to our brother by performing this great duty of loue we pay a great part of our debt Thus we see that it is a matter both of charity and of iustice they which neglect it sinne 3 There is no one thing wherein and whereby wee can be more beneficiall and doe more good to any then in and by Prayer Wee heard that Prayer is profitable vnto all things it extendeth to the good both of body and soule of the temporall and eternall estate of others as well as of our selues §. 37. Of those who pray not for others Vse 1. MOst worthy of much blame are they who are neuer moued to pray but in their owne needs and distresses of these 1 Some will take no notice of others necessities The Church of the Iewes in her captiuity complained of such saying Haue ye no regard all ye that passe by this way If themselues be well in their owne conceits they thinke all other should be well 2 Some though they take notice yet are no whit moued to any compassion as the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way but hauing no compassion passed by on the other side Such were those of whom the Prophet complained saying No man is sorry for the affliction of Ioseph 3 Some though they be moued yet performe not this dutie because they thinke it to be an idle friuolous thing nothing auaileable or profitable such were they whom Iob bringeth in thus speaking What profit should we haue if we should pray vnto the Almighty The first sort of these bewray too much selfe-loue The second sort discouer too great sencelesnesse and plaine in humanity The third manifest too much distrust in God and plaine atheisme All of them as they violate that excellent Christian duty of loue which seeketh not her owne things onely but desireth and seeketh the good of others also so they straiten impaire the rich treasure and large ocean of Gods goodnesse and mercy which extendeth it selfe to all of all sorts Vse 2. For our parts if faith in God and loue to our brethren abound in vs they will make vs diligent in obseruing the needs of others they wil worke in vs a fellow-feeling and moue euen the bowels of compassion in vs and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them What made the friends of the palsie man so diligent in bringing him to Christ or what made the woman of Canaan and the father of the lunaticke childe such importunate suters to Christ for their children was it not their faith in Christ and their loue to those parties where this duty is neglected there is want both of faith and of loue §. 38. Of the Persons for whom wee must pray THus wee haue heard that Prayer is to be made for others We will further shew more distinctly First who those other be which are to be praied for Secondly in what order others are to be praied for Thirdly what things are to be asked for in prayer for others The first point I will first handle negatiuely and declare who are not to be prayed for And then affirmatiuely and declare who are to be prayed for In generall they are not to be prayed for whom wee know our prayers cannot helpe These are 1 All such as are dead 2 They which sinne against the Holy Ghost 3 They concerning whom God hath giuen an expresse charge to the contrary §. 39. Of praying for the dead COncerning the dead note what Dauid saith Why should I now fast that which was said to â—airus who sought helpe of Christ for his child Thy daughter is dead why diseasest thou the master any further had been to purpose if Christ had not extraordinarily and miraculously raised her from the dead But such miracles cannot now be expected therefore the dead are to be let alone for throughout the whole Scripture there is not one title which sauoreth of any such matter but rather against it We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses but of none for the dead So also of many prayers prescribed for the liuing both in the Old and New Testament but of none in either for the dead The Apostle where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead and how to comfort themselues in regard of their deceased friends hath not aword of Prayer for them Though these be negatiue arguments yet are they not lightly to be reiected for they plainly shew that prayer for the dead is a new-found doctrine an article inuented since the Prophets and Apostles times without warrant of the Word now the spirit warneth that none
are so poysonous and fiery being set on fire of hell that like madde dogs they spare none but curse and ban the most innocent and harmelesse that be yea which is horrible to heare some curse their wiues children seruants friends the nearest and dearest vnto them that be not for any wrong or euill but because they are as they terme them Puritans but in truth honest and vpright hearted fearefull to commit the least euill conscionable in doing all duty so neere as they can to God and man §. 58. Of the Popes manner of cursing AMong and aboue all others he that taketh vpon him to be the Vicar of Christ and successour of Peter doth exceede in hellish imprecations and diuellish execrations for he vseth not suddenly and rashly but deliberately and aduisedly in and at his solemne seruing of God to curse with bell booke and candle and that to the very pit of hell no meaner personages then the Lords Annointed Kings and Queenes together with their Subiects and whole Kingdomes and that for maintaining the true ancient Catholicke and Apostolicke Faith Of him and all other which vniustly and vnchristianly vse such fearefull imprecations if in time they repent not I may vse the words of Dauid As he loued cursing so shall it come vnto him as he cloathed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones Hitherto of those seuerall kinds of prayer which are comprised vnder request The next kind is thanksgiuing §. 59. Of Thankesgiuing OVr Apostle giueth an excellent directiō for thanksgiuing in the twentieth verse of the fifth Chapter of this Epistle which because it is so fit for our present purpose I will here handle His words are these Ephes 5. 20. Giue thankes alwaies for all things vnto God euen the Father in the name of our Lord Iesus Christ IN this direction are laid downe fiue particular points 1 The duty it felfe giue thankes 2 The person to whom it is to be performed to God euen the Father 3 The Mediator in whose name it is to be performed in the name of our Lord Iesus Christ 4 The matter of thankesgiuing all things 5 The continuance thereof alwaies 1 For the duty or thing it selfe Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued A kindnesse done is the obiect of thankesgiuing yet vnlesse the kindnesse done be accepted and withall acknowledged to be a kindnesse the heart of him to whom the kindnesse is done will not bee affected to giue him that did it thankes for it Dauid did a great kindnesse for Nabal as Nabals seruants could testifie yet Nabal acknowledged it to be no kindnesse and that made him to be so churlish and vngratefull to Dauid §. 60. Of the person to whom all thankes is due 2 THe person to whom thankes is due is God the Father Father hath reference especially vnto the onely begotten son of God Christ Iesus as is more plainly expressed in these words Blessed be God euen the Father of our Lord Iesus Christ So as this clause doth note out the first person in Trinity yet doth it not exclude the other two persons for thanksgiuing belongeth to the whole Trinity S. Paul expresly giueth thankes to Iesus Christ and yet excludeth not the Father or the holy Ghost for what honour or worship soeuer is rightly performed to either of the persons is also performed to euery of them But here in many other places this title Father which is propper to the first person is added to shew how our prayses come to be acceptable vnto God namely as God is the Father of our Lord Iesus Christ and in him our gracious and louing Father Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God to God alone for saith he euery good giuing and euery perfect gift commeth from the Father Good things come from God God is the author giuer of them God therefore is to be praised for them Euery good thing commeth from God therefore all praise is due to him §. 61. Of the difference of thanks giuen to God and men Quest. ARe not Creatures to bee thanked for any kindnesse done by them Answ Not in that manner as God is to bee thanked God is simply in and for himselfe to be praysed Simply that is without any restraint with all our heart with all our soule and with all our might and that for all his workes whatsoeuer In and for himselfe that is in respect of no other whatsoeuer For God is the very fountaine the first and onely Author the principall giuer of the good things we enioy The things which we receiue by the ministry of any creature originally we receiue from God Creatures are but the Stewards Messengers Ministers and as it were Carriers of God they bring Gods blessings one to another Wherefore they are not simply in and for themselues to be thanked for any thing The thankes which is giuen to them if it be rightly giuen is giuen them in the Lord vnder him onely for their paines care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant will he to whom that present is sent thanke the seruant that brought it or the Master that sent it Surely I suppose he will both desire the seruant to thanke his Master and also when he hath opportunity himselfe thanke him if he thanke the bearer it is onely for his paines in bringing the gift not for the gift it selfe yea though he reward the messenger for his paines yet he giueth the thankes to him that sent the gift Thus is thankes properly due to the originall author of a kindnesse all thankes therefore is properly due to God from whom euery good thing commeth §. 62. Of the Mediator in whose name thankes is to be giuen 3 THe Mediator in whose name thankes is to be giuen to God is intituled by the Apostle Our Lord Iesus Christ The first title Lord implieth that power and regiment which the Father hath giuen him as he is Mediator God-man ouer all creatures This regiment he exerciseth for the good of vs who are of his Church and therefore by a kind of propriety he is called OVr Lord. The second title IESVS which signifieth a Sauiour setteth forth that all-sufficient full and perfect redemption and saluation which he wrought for mankind The reason of this name and title is rendered by an Angell vnto Ioseph in these words Thou shalt call his name IESVS for he shall saue his people from their sinnes The third title CHRIST which signifieth Annointed implies the three Offices of Christ whereunto he was annointed and set a part of his Father his Princely Office to gouerne and protect his Church his Priestly Office to offer himselfe a sacrifice and to make continuall intercession for his Church
a fast onely by way of resemblance 6 A miraculous fast is when men extraordinarily assisted by the power of God abstaine from all manner of foode longer then the nature of man is able to endure such were the fasts of Moses Eliah and Christ who fasted forty dayes together 7 An hypocriticall fast is when men without respect to any occasion of fasting appoint set times weekely or monthly or quarterly to fast Thus the Pharisies whom Christ taxeth of hypocrisie fasted twice in a weeke and â—lamed Christ because his Disciples fasted not not regarding the occasion as Christ noteth in his answer to them 8 A supersticious fast is when men place Religion and â—olinesse in the abstaining from meate making the very â—utward act of fasting to be a part of Gods worship contrary to that which the Apostle saith both of it and other like outward exercises Bodily exercise profiteth little 9 An hereticall fast is when men making difference betwixt meats for conscience sake abstaine from one kind and glut themselues with another kind and yet count this a fast So did the Manichees of old and so doe the Papists at this day This the Apostle reckoneth vp among the Doctrine of Diuels 10 A religious fast is when men seasonably abstaine from refreshing their bodies to make them fitter for religious dueties §. 101. Of the difference betwixt a religious fast and other fasts THis religious fast is the fast which is to be vsed as aâ—â— helpe to extraordinary prayer I will therefore morâ— fully vnfold the description of it and declare first hoâ— farre we must abstaine from refreshing the body 2 What is the seasonable abstinence here meant 3 What are the religious duties whereunto wee arâ— made more fit by fasting A religious fast is in these three points distinguisheâ— from all the other forenamed fasts By the first from a morall spirituall and hereticall fasâ— For a morall fast though it keepe a man from pamperinâ— and glutting his body yet it hindereth not a comfortabâ— nourishing and refreshing of it as a religious fast doâ— for the time of the fast A spirituall fast is no whit hindâ— red by the bodies sustenance if it be moderate As for tâ— hereticall fast therein it is permitted euen to glut the bâ—dy with fish sweete meats and such like delicates so fleâ— be forborne By the second from a miraculous fast which is not according to the course of nature seasonable and from an hypocriticall fast which for the occasion of it is not seasonable whereas the religious fast is both for time and occasion as we shall after heare seasonable By the third from a physicall politicke forced and superstitious fast all which haue other ends then a religious fast Obserue those things which more largely and fully shall be deliuered in explication of the three forenamed points concerning a religious Fast and compare them with the descriptions of other Fasts and the said differences betwixt a religious Fast and other Fasts will be easily discerned §. 102. Of forbearing to eate and drinke in the time of a Fast VNder this phrase of cherishing the Body is eating and drinking especially meant for thereby is the body more then by any other thing nourished and refreshed nothing so absolutely necessary thereto as food Besides the generall nature and matter of a Fast consisteth therein especially and therefore the Scripture most vsually expresseth abstinence from food when it mentioneth a fast Fast saith Ester and neither eate nor drinke Let neither man nor beast saith the King of Niniueh when he proclaimed a Fast taste any thing let them not feede nor drinke water Of Dauid it is also noted that in the day of his Fast he would not eate meate Quest May not then in the time of a religious Fast any nourishment be taken Answ To resolue this doubt respect must be had both to the continuance of a Fast and also to the persons that fast 1 There may be occasions to continue a Fast longer then the strength of man is able to endure and then so much food as may preserue nature and maintaine health and strength may and must be taken yet with these two prouisoes 1 That the food which in such a case is taken be not delicate but rather course so it be agreeable to his nature that taketh it 2 That it be not taken vnto fulnesse but rather so sparingly as the person which fasteth may feele the want of foode so as no more then needs must for the preseruation of health and strength is to be taken Such a Fast as this was that which Daniel kept for three weekes and with the forenamed prouisoes was it obserued 2 Among the persons that keepe a Fast some may be of a good strong constitution and able without weakning their bodies to abstaine from all sustenance a day or two these ought altogether to abstaine though they feele some want of foode Others are so weake as if their stomacks be cleane empty of all food they are vnfit for any good duty yea if long they continue empty they may be so weakened as hardly they will recouer their strength againe Many women when they are breeding and with child cannot leaue reatching as we speake after they rise in a morning till they haue eaten something Foure and twenty houres fasting may make many aged and sickly persons so weake as they cannot be able with comfort to performe any religious duty Such persons therefore may so farre forth refresh themselues as their neede and weakenesse require Though we haue no example of this case propounded in Scipture yet wee haue a sufficient ground for it namely that rule which both in the olde and also in the new Testament is laide downe in these words I will haue mercy and not sacrifice To Fast is not more then Sacrifice to succour the body according to the neede thereof is mercy §. 103. Of forbearing other things beside foode in a Fast 1 AS foode is most especially to be forborne in a Religious Fast being principally intended vnder this phrase of refreshing bodies so are sundry other things also â—ending thereto implied as these which follow 2 Sleepe which is intimated in the direction that the Prophet giueth in these words Lie all night in sack-cloth whereby is intended that either they should all night forbeare sleep or else that by wearing sackcloth they should be kept from ouermuch sleepe wherein they that lie in fine linnen and soft beds are prone to exceede Thus Dauid to keepe himselfe from sleepe in the time of his fast would not come into a bed but lay all night vpon the earth Though those particular rites of wearing sackcloth lying on the earth sitting vp all night with the like be not ouerstrictly to be vrged or vsed yet the equity of them is still to be obserued which is that in the
is better that thou shouldest not vow then that thou shouldest vow and not pay it §. 114. Of publike and priuate Fasts and vowes AS the occasions of fasting and vowing are publike or priuate so must they bee done publikly or priuately Because there was a publike iudgement on the land Ioel the Prophet called the people to a publike fast So likewise Ezra caused a publike vow to to made of all the people Annahs occasion was priuate and particular accordingly was her f fast and g vow A publike fast or vow must bee appointed by publike authority as were all the publike fasts and vowes recorded and commended in the Scripture and performed by all that are vnder their authority in their dominion who command it When Iehosaphat proclaimed a publike fast it is noted that they came out of all the Cities of Iudah and when Iosiah made a publike vow and Couenant with the Lord He caused all that were found in Iudah and Beaiamine to stand to it The Ministers of the word ought to put the Magistrates in minde of these extraordinary exercises when there is occasion as Ioel did The Magistrate ought to appoint them and Magistrates Ministers People and all obserue them and for the better obseruing thereof assemble together in publike places and vse the publike Ministery of the word for which wee haue a notable patterne of the Iewes in the time of Nehemiah for when the people were all assembled together with fasting to make a solemne vowe the Leuites read in the book of the Law of the Lord their God one fourth part of the day and another fourth part of the day they confessed and worshipped the Lord their God These two fourth parts were all the time that passed betwixt the morning and euening Sacrifice namely from nine to three As for priuate fasts vowes if they be performed in a family the Master thereof who is a King Priest and Prophet in his owne house hath the ordering therof But euery particular Christian hath liberty in secret by himselfe to vse these extraordinary exercises as he seeth iust cause if at least he be not vnder the power cōmand of another to whom his time and seruice is due When Magistrates are negligent in appointing those publike exercises in their seasons priuate Christians may for their parts make some supply thereof in their families or at least in secret by themselues §. 115. Of Motiues to extraordinary Prayer VVEighty motiues there be to stirre vs vp to extraordinary Prayer 1 It sheweth that we goe along with Gods good guiding prouidence that we obserue Gods iudgements and are moued with them and take notice of his blessings and are accordingly affected that as the iudgements of God are greater so our supplication and humiliation more extraordinary as his blessings more needefull and scanty so our petitions more earnest and feruent and as they are more excellent and plentifull so our thankesgiuing more solemne They who content themselues with their ordinary manner of praying like mil-horses going round in their vsuall tracke and neuer take any occasion of extraordinary prayer but thinke all is well because they are not Atheists which neuer call vpon God plainely discouer how little they regard Gods dealing with them If they did as God dealt extraordinarily with them so would they extraordinarily carry themselues towards God 2 Extraordinary prayer is extraordinarily powerfull and effectuall either for preuenting and remouing great iudgements or for obtaining and recouering singular blessings as we haue before shewed 3 It is an extraordinary honour done vnto God the more we stoop vnder his iudgements and the more highly we account his blessings and fauours the more we glorifie God §. 116. Of the neglect of extraordinary Prayer Vse IF we well obserue Gods dealing with vs and the seuerall occasions of extraordinary prayer from time to time affoorded vnto vs wee cannot but condemne our selues for neglect of this duty and extraordinarily humble our selues euen because wee haue not extraordinarily prayed as iust occasion hath oftentimes beene giuen vnto vs. How many iudgements hath God laid vpon vs yeere after yeere strange sicknesses extraordinary fiers frosts inundations of waters droughts when raine was needefull tempestuous and rainy weather when calme and faire weather would haue beene very acceptable with the like Among other publike iudgements I cannot let passe that sore heauy grieuous stroke whereby the life of that worthy admirable Prince was taken away vpon the sixt of Nouember 1612. Had extraordinary prayer in time been vsed no doubt but many of these iudgements might haue beene preuented Would there be so many insufficient idle carelesse corrupt Ministers as are in many places or would the diligence and paines of many learned and faithfull Ministers be so fruitlesse as they are if extraordinary prayer were more vsed What may be the reason that many marriages offices callings and the like matters of moment are so vnprosperous that many Christians long lie vnder sore and grieuous temptations and crosses that other iudgements are inflicted vpon their families their children yea and their owne persons and many needfull blessings denied Surely this duty is not vsed as it ought to be Let it therefore more frequently and conscionably be vsed Hitherto of the seuerall kinds of Prayer THE THIRD PART The time of Prayer §. 117. Of praying alwayes THe next branch is concerning the Time which by the Apostle is limited with no distinct time but indefinitely set downe vnder this generall particle Alwayes If this circumstance be simply taken without any limitation it implieth not only a great inconuenience but also a plaine impossibility For is it not inconuenient that we should attend wholly and onely on prayer and so neglect the Word Sacraments and other duties of piety yea also all duties of iustice and charity to our neighbours Is it possible that alwayes we should pray and not eate drinke sleepe and doe such other things as nature necessarily requireth Answ If the true meaning of the Apostles phrase be obserued no such incongruity or impossibility will follow vpon it In the originall it is thus set downe word for word In euery season The Greekes make a difference betwixt Time and season and in the Scripture they are also distinguished Time is more generall Season implieth that part of time which is fit for doing a thing This phrase then being translated in euery season implieth that as any iust occasion is offered we must pray Obiect The Euangelist vseth the word which properly signifieth Alwayes and so doth the Apostle in laying downe the point of thanksgiuing and another phrase of the like extent saying Pray without ceasing Answ 1. Generall phrases must bee expounded by particular and distinct phrases 2 Those Generals doe sometime signifie no more then very often so are Salomons seruants said to stand euer or continually before him So wee say of a Student that is much in
windings full of much craft It is an infinite taske a matter of impossibility to discouer all his cunning straragems and subtill deuices He hath old trickes which long hee hath vsed because by long continued experience he hath found that silly men are soone deceiued with them and that the harme of some cannot warne others and yet doth he daily inuent new vpon new euer shifting from one to another if one will not serue he hath another presently in a readinesse For diuers persons diuers conditions and dispositions he hath diuers temptations Sometimes hee playeth the part of a roaring rauenous Lion somtimes of a craftie fawning Fox sometimes appearing in his owne shape sometimes changing himselfe into an Angell of light doing any thing for his aduantage Because the Apostle holdeth himself close to the metaphor taken from warre I will also follow it and vnder it discouer some few particular stratagems leauing it to the particular meditation of others to finde out other 1. He can well tell how to marshall and set his armie in array he well knoweth how to order his temptations For first he vseth to make the on-set with light skirmishes and to begin with small temptation and then by degrees to follow with greater and mightier forces Thus came he to Eue first onely he made a question whether God had forbidden them any of the trees and then by degrees he came directly to contradict the expresse word of God So when he tempted Christ he began with a doubt whether Christ were the Sonne of God or no and lastly tempted him to monstrous idolatry Thus he maketh men carelesse at the first and his temptation lightly to be regarded till he haue gotten some aduantage which when he hath gotten he will follow with all the might and maine that possibly he can 2 If thus he preuaile not but at first he be put backe he can change his ranckes and weapons he can alter his temptations and beginne with fierce and violent assaults Thus he set on Iob. If hee cannot seduce men by mouing them to make light account of sin he will perswade them that euery sinne is most hainous that their sins are vnpardonable If hee cannot make them superstitious he will striue to make them prophane and thus help one temptation with another 3. If he obserue the forces of the Lords Souldiers to be strong and well ordered and fortified then his endeauour will be pollitikely to allure some out of their rancks and so make a breach it seemeth that thus he preuailed much and got great aduantage in the Church of Corinth For thus hee bred Schismes and contentions among them Whereupon the Apostle exhorteth euery man to abide in the same vocation wherein he was called Thus in these our dayes hath hee caused must trouble in Gods Churches by the inordinate walking of many persons who leauing their owne places haue caused diuisions sects and separations from the Church 4. If hee obserue some prouident Captaine watchfull ouer the Lords armies and carefull to keepe his souldiers in good order animating and incouraging them then will the Diuell vse the King of Arams stratagem all his forces shall be bent against that Captaine Thus hee fiercely set vpon our chiefe Captaine in the wildernesse and throughout the whole course of his life but especially in the Garden and on the Crosse Thus did he desire to winow the Apostles Thus doth he sorely tempt Magistrates Ministers such as haue charge ouer others 5. If he preuaile not against them rather then faile he will set vpon the weakest Thus dealt he by the ministery of Heretikes who led captiue simple weomen And thus in our dayes dealeth he by the ministery of Papists Anabaptists Separatists and all other Sectaries 6. If by none of these meanes hee can accomplish his plots as hee desireth face to face or force against force then will he lay some secret ambushments or other to set on the Lords souldiers vnawares behinde their back like to that stratagem of Ioshuah and of the Israelites as when he suffers Christians to goe on in doing the worke of the Lord and performing such dueties as belong vnto them but will come behinde and cast into their hearts some conceits of merit and pride Thus he gaue Paul a backe-blow Thus he ouercommeth the Papists and many ignorant persons among vs. Sometimes also hee will cast lustfull and worldly thoughts and cares into them and so choake all 7. If the Lords souldiers be so circumspect as neither by force nor fraud hee can preuaile hee will not sticke to change his flag and seeme to fight vnder the Lords banner as Tobiah Sanballat and other deadly enemies of the Iewes endeauoured to doe In this respect the Apostle saith that 's Satan transformeth himselfe into an Angell of light and his Ministers into the Apostles of Christ. Thus oftentimes hee preuaileth with such as are of tender consciences to make many needlesse scruples by accounting such things to bee sinne which Gods word neuer made sinne and by thinking many things to be necessary dueties which belong not at all vnto them Thus haue we a taste of some of his wiles I will not further range foorth into this spacious field lest I bee too tedious Vse Hauing such an enemie as the Diuell is had wee not need to bee strong in the Lord and in the power of his might this enemy hauing so many wyles had wee not need be alwaies prepared with the whole arm or of God assuredly if we be not strong in the power of Gods might there is no standing against the Diuell If at any time we be without the whole armour of God doubtlesse we shal soone be ouertaken with some of his wiles Vse 2 How doth this which hath beene said of the Diuell and his wyles commend vnto vs the prouident care of God ouer vs who keepeth vs safe from such an enemy and from such wiles and how doth it set foorth the excellencie of the fore-named whole armour of God Very excellent must needs that armour be which is able to keepe vs safe from so potent and malicious an enemie who hath so many wiles to deceiue vs. This sheweth it to be very compleate and euery way sufficient for while we haue it on well fitted to vs all the craft of the Diuell cannot finde a naked place where to wound vs his strength is not able to pierce it no though his craft and strength be both whetted on with malice Is there not now great reason we should put it on and alwaies keepe it on that we neither wake nor sleepe be alone or in company without it Vse 3 Labour to haue our eyes enlightned that we may disctie those wiles of the Diuel and to be filled with spiritual prudence and wisdome that we escape these snares Let vs preserue in vs an holy iealousy ouer our selues suspition
of God who can doubt but that which is decaied or impaired in them thorow negligence securitie pride or any infirmity may be repentance bee renewed and recouered This highly commendeth the riches of Gods mercy who contenteth not himselfe that once hee hath well armed and prepared his souldiers against their enemies but is still ready to make repaire of that which is battered shattered or lost thorow the violent assaults of the enemie or thorow their owne negligence One would think it sufficient that once hee bestowed on vs whole Armour euen such as is sufficient to keepe vs safe if our selues be not in fault But when thorow our default any of the peeces thereof are faulty or missing to make it all vp whole againe much amplifieth his goodnesse This also sheweth a maine difference betwixt the Law and the Gospell ' For the Law leaueth no place to repentance nor affordeth any meanes to resume that which is lost or recouer that which is decaied but vtterly condemneth a man for that which is lost or decaied for it saith Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Gal. 3. 10 But the voice of the Gospell is Repent sinne no more Turne you turne you from your wicked waiâ—s for why will yee die I may in this respect resemble the Law to Abishai the Gospell to Dauid Both of them found their enemie Abishai would presently haue smote him starke dead but Dauid waketh him telleth him in what danger hee was admonisheth him to looke better to himselfe Thus the Law setteth forth the rigour of Gods iustice the Gospell the riches of his mercy §. 6. Why the whole Armour is to be vsed THe ende why this whole Armour is to bee vsed now followeth It consisteth of two branches First to withstand which implieth a fight Secondly to stand fast which implieth the issue of the fight victory and conquest both of them amplified with a circumstance of time but in a differing manner The first hath respect to the time present in the euill day The second to the time past hauing done all In setting downe the end hee also declareth the benefit of this Armour that ye may be able whereof we haue spoken on the 1. verse The word whereby the end in the first branch is expressed is not altogether the same that was vsed in the 11. verse The word there vsed was simple to stand Here it is compound to withstand or stand against This is a word of defiance and combate and it also implieth the manner of fight which is face to face hand to hand foote to foote not yeelding an haires breadth to the enemy §. 7. Of manfull standing HEere then are two duties to bee obserued of all such as haue taken vnto them the whole Armour oâ— God 1 That stoutly they stand against their enemies and bid them defiance Hereof wee shall speake more on the first word of the next verse 2 That they giue no place vnto them This is a duty which the Apostle in expresse words commandeth Oft it is implied vnder this word that is here vsed A worthy patterne wee haue hereof in the example of our Lord and Generall Christ Iesus who still withstood Satan in euery assault and would not yeeld any whit at all in any of his temptations Our arch-enemy is both crafty as a Fox and cruell as a Lyon his craft will make him soone espie and take an aduantage his cruelty will make him follow it to the vttermost Great is their follie who first yeeld a little and then thinke well enough to acquit themselues they much deceiue themselues for after they haue once yeelded they haue neither will nor power to stand as they had before For as Satan is subtill so is sinne deceitfull who once hath tasted of it will scarce content himselfe with a taste but will still more and more hunger after it Thousands are deceiued therewith and by small yeeldings at first at length cleane ouerthrowne An especiall point of wisdome it is duly to consider our owne folly and weakenesse together with the Diuels craft and power how in our selues without this Armour there is no comparison betwixt vs and our enemies yea also to consider the nature of sinne and our pronenesse thereunto that so we may resolutely set our selues against all temptations not yeelding any whit at all to any Who almost findeth not by wofull experience that a little yeelding hath caused a great ouerthrow §. 8. Of the euill day THe time against which the forenamed Armour is prepared is next to bee handled It is here termed the euill day By euill is meant not so much sinne as trouble and day is put for any continuance of time Some take euill day for the whole time of a mans life yea for the continuance of this World all which time Satan assaulteth vs but no longer This I take to be too large an extent of this phrase for in the originall there is to each word adioined an article that day that euill day which implieth some set and distinct time wherefore other restraine it to the day of a mans death but that I take to be too strict a restraint there are many other daies and times wherein vse is to be made of Armour Wherefore in the meane betwixt both I expound the euill day to bee that time wherein Satan shall any way set vpon vs and assault vs whether by outward afflictions or otherwise All his temptations tend to euil and therefore the time wherein he assaulteth vs may well be termed an euill day Quest When commeth that day Answer It is no more knowne before hand then the day of death or the day of iudgement Whensoeuer the Lord letteth loose the raines to Satan then is that euill day That time wherein the Diuell depriued Iob of all he had smote his body with sore boiles vexed him by his wife and friends were euill daies to Iob. §. 9. Of Satans being loose IN that the Apostle telleth vs of an euil day hee implieth There hee times appointed wherein the Diuell shall bee let loose and haue liberty to assault vs. This the Apostle expresly foretold saying There shall come perillous times Marke the answere that was made to the soules vnder the Altar That they should rest till their brethren which should be killed as they were were fulfilled Thereby is declared that as they which were dead had their euill daies so the liuing should haue their euill daies The Apostle maketh a necessity hereof and putteth a must vnto it saying Wee must thorow many afflictions enter into the Kingdome of God As there are common times of triall for whole Churches so for particular persons There is small reason for any to doubt hereof but it is a point of good wisdome for all to looke for it
curious phrases as exceed the capacitie of the vnlearned is little better then to pray in a strange tongue The Apostle sheweth that prayers must be so vttered as the vnlearned may say Amen Contrary to distinct praying it is for a Minister to mumble and tumble ouer his words too fast it argueth want of reuerence it hindereth deuotion and affection of heart for when a prayer is too fast posted ouer what time can there be for the heart to worke it also hindereth attention and vnderstanding in the hearer §. 90. Of vniformitie in publike prayer VNiformity respecteth the outward carriage and gesture in prayer Of reuerend and humble gesture I spake before The point now to be noted is that al which assemble together in one place to pray doe vse one the same seemly gesture which is noted of the people in Ezraes time when he opened the booke to reade all stood vp and when he praised the Lord they al bowed thēselues c. This outward vniformity preuenteth a preposterous censuring of one another may be a meanes of stirring vp one anothers affections for when one seeth others humbly to kneele down his hart may be so struck as he wil be moued with reuerence to humble his owne soule but diuersity of gestures may cause distractions and hinder deuotions vniformity in that which is lawfull warrantable is an especiall part of good order diuersity of gestures causeth a kind of confusion Now God is not the author of confusion wherefore all things are to be done decently and in good order The best generall rule that we can obserue to keepe order is to yeeld to such commendable and warrantable gestures as the Church wherein wee liue prescribeth and practiseth §. 91. Of motiues to publike prayer THus hauing giuē some directions for publike prayer I will lay downe some motiues to stirre vs with conscience to performe it 1 The more publike prayer is the more honorable acceptable it is to God If it be an honor to God for one to pray the more do ioyne together therin the more honorable it must needs be it is the more acceptable because God delights in the ioynt consent of his Saints worshipping him whereupon God promised Where two or three were gathered together in his name to be in the midst of them 2 It is also the more powerfull the cries of many ioyned together make a lowde crie in Gods eares and moue him the sooner to open his eares Hereupon when there was a iudgement in the Land the Prophet calleth all the people to assemble together to pray and so did the King of Niniueh when the ruine thereof was threatned 3 It is an outward signe whereby wee manifest our selues to be of the chosen and called flocke of Christ 4 It is an especiall meanes of mutuall edification for thereby we mutually stirre vp the zeale and inflame the affection of one another 5 The neglect of it is a note of prophanenesse from which blame Separatists and Schismatiques though they would seem very religious cānot well acquit themselues◠These and such other like reasons made Dauid reioyce when he said Wee will goe into the house of the Lord and mourn when he could not come into the house of Praier §. 92. Of priuate Prayer PRiuate prayer is that which is made by some few together or by one alone by few as when two or three friends goe together into some secret place as when Elisha and his seruant were alone in a chamber praying for the Shunamites childe and Christ tooke Peter and Iohn and Iames and went into a mountaine to pray or an whole houshold pray together in the family as when Cornelius prayed in his house This charge especially belōgeth to the master of the family For as he is in his family a Lord to gouerne and a Prophet to teach so also a Priest to offer vp the sacrifice of prayer as a Minister in the Church so hee in the house must vtter the prayer or at least prouide one to performe that dutie and withall cause his whole houshold to be present thereat §. 93. Of prayer in a family 1 THe family hath need of peculiar blessings which by prayer are to be sought besides the publike and common blessings which in the Church are prayed for yea it receiueth many blessings for which peculiar thankes are to be giuen in the house 2 A Christians house is made Gods Church if Gods worship a principall part whereof is prayer bee there from time to time performed which is a great honor vnto a family Wherefore for honors sake Saint Paul mentioneth the Church in the house of Priscilla and Aquila and of Philemon 3 By prayer a Christian bringeth Gods blessing into his house which is a matter of great profite for where God is called vpon there is he present to bestow his blessing as he blessed Obed-edom and all his houshold while the Arke was in his house Prayer then bringeth both honor and profit vnto a Family Vnworthy they are to be gouernours of a family who omit this duetie therein They cause Gods curse to lye vpon their house and depriue themselues of a iust right vnto all the goods which are therein For by prayer they are all sanctified he that vseth any thing without prayer is an vsurper and a robber and shall another day dearely answere for it They who frequent publike prayer at Church and neglect priuate prayer at home are either superstitious or hypocriticall persons §. 94. Of secret Prayer THe prayer which is made by one alone none being present but God and he which prayeth I may call Secret prayer This may be in a close chamber or closet or on a desolate mountaine or in a secret field or on any house top or in any other place It is very needfull that secret prayer bee added both to publike prayer at Church and priuate prayer in Family for these reasons 1 Hereby we may more freely powre out our whole hearts vnto God it is not meete that any other person should know many things which are knowne to God and cannot be concealed from him Euery one is guiltie of such particular sinnes as are to be acknowledged alone before God and euery one hath particular wants to bee prayed for by himselfe Hereby also wee may by name mention in our praiers to God our dearest friends which is not so meete to doe in company I thinke Saint Paul meant such Secret prayers when he said I make mention of you alwayes in my prayers 2 This kind of prayer affordeth the truest triall of the vprightnesse of a mans heart for a man may long continue to pray in the Church and in a family and his prayer be meere formall euen for company sake but he that alone
vpon an extraordinary occasion he prescribed a forme of prayer for them to vse In like manner saith Ezra I proclaimed a Fast that we might seeke of God a right way c. And accordingly they obserued his direction and ioined fasting and prayer together for saith he We fasted and be sought our God c. So saith Nehemiah of himselfe I fasted and prayed And of the Church in the new Testament it is said when they sent forth Paul and Barnabas they fasted and prayed and when they ordained Elders they Prayed and fasted Great reason there is to adde Fasting to extraordinary Prayer for when there is an extraordinary occasion of Prayer extraordinary ardency and continuance in prayer must be vsed as was before shewed Now fasting doth quicken our spirits and rowse vp our dull hearts and so both sharpen our prayers adding life and efficacy vnto them and also make vs able to hold out and continue the longer in Prayer For as fulnesse maketh a man drowsie in body and heauy in spirit so as he can neither pray ardently nor continue long in prayer so fasting maketh him fresh and cheerefull both in body and spirit Note the most ardent long continued supplications in Scripture and you shall find them supported by fasting Besides as fasting is an helpe to prayer so it is a testification of our vehement earnest desire of obtaining that which we pray for for by our voluntary abstaining from ordinary foode and other delights of our body we shew that we preferre the thing which we pray for before them The other duties which were reckoned vp among the ends of a Religious Fast as Examination humiliation and mortification as was before noted subordinate vnto Prayer and helpefull thereunto In that fasting therefore is vsed for the better performance of them in the vse of them it proueth to be a further helpe for prayer which will the better appeare if distinctly we consider how fasting maketh vs more fit to performe these duties §. 108. Of Examination another end of Fasting COncerning Examination of our selues we cannot be ignorant but that when any needfull extraordinary blessing is to be obtained or any iudgement to be preuented or remoued it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded That which the Lord said of the Army of Israel in Iosuahs time may be applied to particular persons namely that if they did not search and find out and take away the execrable and excommunicate among them the Lord would not be with them any more wherefore the Prophet exhorteth first to search and trie our wayes and turne to the Lord and then to lift vp our hearts with our hands vnto God in the Heauens Now by fasting we both gaine more time for examination euen that time which otherwise would be spent in sleeping eating drinking and other like things which in the day of a Fast are forborne and also make ourselues more fit thereto in that our spirits are cheered and our hearts rowsed vp thereby as was noted before This the Saints well knew and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne and of others sinnes Reade the Prayer that Ezra made in the day of his Fast and in it you may obserue how he searcheth out the sinnes of the Iewes in his time which had prouoked the wrath of God and setteth them in order before God So did the Leuites in that Fast which was kept in Nehemiahs time §. 109. Of Humiliation a third end of Fasting COncerning Humiliation it is well knowne that they which looke to preuaile by Prayer with God must come before him with an humbled heart To him saith the Lord will I looke that is poore and of a contrite spirit Now by fasting wee manifest our vnworthinesse of the least of Gods blessings and so testifie great humiliation yea the very rites of a Fast are a means to humble the soule somewhat the more By laying aside our best apparell by our voluntary abstinence from Gods Creatures by forbearing some of our ordinary sleepe and by refusing in other respects to refresh our bodies we shew that we thinke our selues vnworthy of any outward delights yea of the least crumme of bread and drop of water In old time they were wont to weare sack-cloth in the time of a Fast to shew that the worst cloathing was good enough and to lay dust vpon their heads to shew that they thought themselues more worthy to be vnder the ground then to tread vpon it Againe when we fast because God is displeased for our sinne and as a token of his displeasure inflicteth some iudgement vpon vs we doe not only manifest our great griefe for displeasing God but also after an holy manner take vengeance of our selues which is an especiall point of humiliation commended in the Corinthians §. 110. Of Mortification a fourth end of fasting COncerning Mortification It hath been before shewed that the lusts of the flesh and the wanton affections therof are a great hindrance to feruent prayer being as birdlime to the fethers of a fowle which keepe it from mounting high Yea it is more cleare then needs be proued that they continually fight against the spirit and are a meanes to quench it so as the spirit is kept from making requests for vs so long as lust boyleth and domineereth in vs. Necessarie it is therefore that in this respect the body be beaten downe and brought into subiection But fasting is an especiall meanes to subdue our wanton flesh and corrupt lusts for as pampering our bodies addeth strength to the olde man so fasting mortifieth it and keepeth it downe The Apostle where he implieth that while man and wife giue themselues to fasting and prayer may the better abstaine intimateth that by fasting and prayer lust is subdued §. 111. Of fasting now vnder the New Testament BY that which hath hitherto beene deliuered in explication of a religious Fast we may well conclude that it is a warrantable commendable and needfull exercise Warrantable because commended Commendable because the practise thereof is commended Needfull because of the ends before Propounded It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect It is no where commanded in the new Testament Answ 1. The Apostles and Churches practise thereof in the time of the Gospell sheweth that the Commandements of the old Testament concerning fasting were not as other ceremoniall ordinances of force only for the time of the law but of perpetuall vse so long as a Church should remaine on earth 2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting in these words The daies will come when the Bridegrome shall bee