THE
FIRST
TREATISE
.
OF
THE
CHRITIAN
exercise
of
Fasting
.
FAsting
,
viz.
being
a
voluntarie
abstinence
from
all
food
for
a
time
,
is
distinguished
from
that
abstinence
,
which
being
only
in
respect
of
the
quantitie
or
qualitie
,
is
a
forbearing
not
of
all
food
,
but
of
such
and
so
much
.
à
tali
&
tanto
,
that
is
,
from
such
and
so
much
,
but
à
toto
,
that
is
,
from
all
food
.
Neither
is
it
a
sober
or
abstemious
vsing
of
food
,
but
a
not
vsing
,
or
forbearing
of
food
altogether
,
Suidas
.
Varinus
.
Nor
yet
a
forced
abstinence
during
the
time
of
the
fast
.
For
therfore
is
it
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
,
not
eating
,
or
not
taking
of
food
.
And
he
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
fasting
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
who
hath
taken
no
food
.
And
whereas
I
call
it
a
voluntarie
abstinence
,
therein
I
distinguish
fasting
from
that
forbearing
or
wanting
of
food
,
which
is
not
voluntarie
or
purposely
intended
,
but
forced
,
either
because
men
cannot
eat
,
being
either
in
sicknesse
,
fasting
,
is
deriued
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
fast
,
or
to
obserue
a
fast
.
And
althogh
all
they
which
take
no
food
may
be
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Ieiuni
,
that
is
,
Ma●
.
8.3
.
Mat.
6.16.17
,
18
fasting
,
yet
they
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ieiunantes
,
such
as
doe
fast
:
for
they
onely
may
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ieiunare
,
to
fast
,
or
to
obserue
a
fast
,
who
voluntarily
abstaine
.
Hieronymus
.
And
that
is
either
the
moral
and
chast
fast
,
That
fasting
is
not
a
vertue
in
it selfe
,
but
a
degree
to
vertue
.
The
spirituall
fast
therefore
is
to
bee
considered
of
vs
,
either
as
a
meanes
of
chastitie
,
which
we
may
for
distinction
sake
call
the
morall
or
the
chast
fast
:
or
as
a
helpe
to
further
vs
in
the
duties
of
repentance
and
religion
,
3.
The
morall
or
chast
fast
is
that
whereby
men
or
women
finding
the
sober
and
abstemious
diet
not
sufficient
to
represse
the
concupiscence
of
the
flesh
,
viz.
whiles
they
be
single
,
nor
to
married
persons
at
certaine
times
:
they
are
to
be
admonished
to
vse
all
good
meanes
of
chastitie
,
that
they
may
possesse
their
vessels
,
that
is
,
their
bodies
in
holinesse
and
in
honour
,
as
it
becommeth
the
temples
of
the
holy
ghost
,
and
not
in
the
passion
of
lust
,
like
to
the
Gentils
which
knew
not
God
.
And
to
this
purpose
they
are
to
be
exhorted
,
first
,
to
obserue
perpetually
the
vertue
of
sobrietie
,
[
1
](A20731-e1890-b)
1
Sobrietie
in
moderating
not
only
the
inward
fancies
&
affections
,
b●●
also
the
outward
se●ces
.
not
onely
in
respect
of
gouerning
their
inward
affections
and
fancies
,
out
also
in
restraining
the
pleasures
of
their
outward
sences
,
especially
of
the
sight
and
tast
.
Of
sight
,
by
restraining
their
eyes
from
beholding
the
objects
of
lust
;
such
as
are
louely
or
lasciuious
persons
,
wanton
pictures
,
loue-bookes
,
obscene
enterludes
,
and
such
like
.
For
by
the
sence
of
sight
,
concupiscence
is
ordinarily
conueyed
to
the
heart
:
for
as
the
old
saying
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
looking
comes
louing
.
And
therefore
as
wee
must
pray
with
Dauid
,
[
2
](A20731-e1970-b)
2
Temperancie
in
diet
.
Of
tast
,
by
temperancie
in
diet
,
that
neither
in
respect
of
the
quantitie
they
exceed
by
gluttonie
or
drunkennesse
,
nor
in
respect
of
the
qualitie
they
affect
such
meats
or
drinkes
as
are
fit
to
prouoke
lust
.
And
if
they
find
not
this
sobrietie
and
abstinence
to
be
sufficient
for
this
purpose
,
then
are
they
so
oft
as
their
health
will
beare
,
and
their
necessitie
require
,
by
fasting
to
chastise
and
subdue
their
bodies
.
And
because
continencie
is
not
a
thing
in
our
owne
power
,
but
the
free
gift
of
God
,
Hieronym
.
we
are
therefore
with
our
fasting
to
joyne
earnest
prayer
for
the
same
.
And
to
our
fasting
and
prayer
we
must
joyne
vigilancie
and
watchfulnesse
,
that
as
the
Apostle
exhorteth
,
wee
may
bee
sober
,
and
watch
vnto
prayer
:
and
thereunto
must
wee
adde
painefulnesse
in
our
calling
,
or
in
some
honest
labour
.
4.
For
the
greatest
enemie
to
chastitie
,
and
chiefest
prouoker
of
lust
,
is
excesse
in
meat
and
drinke
:
Ciborum
saturitas
est
seminarium
libidinis
,
fulnesse
of
meat
is
the
seminarie
of
lust
:
for
the
ouerplus
of
our
nourishment
is
the
matter
of
generation
,
which
aboundeth
where
nourishment
exceedeth
,
and
that
abounding
prouoketh
to
lust
,
&c.
And
therefore
the
chiefe
preseruatiue
against
lust
,
is
by
temperancie
in
diet
not
to
subminister
matter
vnto
it
.
And
if
temperancie
suffice
not
,
to
vse
also
fasting
,
that
by
withdrawing
the
oyle
as
it
were
from
the
flame
of
concupiscence
,
it
may
bee
quenched
.
To
which
purpose
,
let
the
order
and
coherence
of
the
Apostles
words
,
2.
Cor.
6.
be
obserued
:
Ad
Rusticum
Monach.
de
viuendi
formae
.
in
fasting
,
(
sayth
hee
)
in
chastitie
.
But
here
two
things
are
to
be
obserued
:
The
first
,
that
as
▪
Ierome
sayth
,
our
fasts
bee
moderat
,
least
being
too
much
,
they
weaken
the
stomacke
,
and
requiring
greater
refection
,
breed
cruditie
,
Ad
Furiam
de
viduitate
seru.
which
is
the
mother
of
lust
:
for
as
hee
sayth
in
another
place
,
nothing
doth
so
inflame
the
bodie
and
prouoke
vnto
lust
,
as
indigested
meat
,
&c.
The
other
thing
,
that
as
we
vse
fasting
sometimes
,
so
must
wee
vse
temperance
and
sobrietie
alwayes
,
auoiding
euermore
excesse
,
especially
of
such
things
as
are
apt
to
prouoke
lust
.
For
what
are
we
better
for
fasting
at
any
time
,
if
we
recompence
our
fasting
with
fulnesse
at
other
time
?
for
then
our
minds
by
much
repletion
will
wax
heauie
,
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
thornes
of
lust
.
And
therefore
as
Ierome
well
sayth
,
A
spare
diet
,
and
a
stomacke
alwayes
hungry
,
is
preferred
before
fasts
continued
three
dayes
together
:
and
it
is
much
better
euery
day
to
take
but
a
little
,
then
sometimes
though
seldome
to
take
too
much
.
But
as
excesse
of
all
meats
and
drinkes
is
to
auoided
,
so
especially
of
wine
and
strong
drinkes
.
It
was
truly
said
of
the
Poet
,
Terent.
Eunuch
.
Ouid.
2.
de
Remed.
Prou.
23.33
.
Sine
Cerere
&
Libero
friget
venus
:
and
of
another
,
vina
parant
animos
veneri
.
The
same
is
testified
by
Salomon
,
Prou.
23.
that
if
we
delight
in
wine
,
our
eyes
will
looke
vpon
strange
women
,
and
our
hearts
will
speake
leaud
things
.
And
this
the
daughters
of
Lot
knew
too
well
:
Valer.
Max.
lib
2.
c
1.
Slouthfulnes
,
&c.
5.
The
next
enemie
to
chastitie
,
is
slouthfulnesse
:
which
containeth
two
nurses
of
lust
,
idlenesse
and
drowsinesse
.
For
the
matter
which
gluttonie
and
drunkennes
prepareth
for
lust
,
that
doth
idlenesse
preserue
.
And
therefore
not
vnworthily
are
fulnesse
of
bread
,
&
slouthfulnesse
,
reckoned
among
the
sinnes
of
Sodome
,
wherby
they
were
incensed
to
vnnaturall
lust
.
Theophrast
.
A
Philosopher
being
asked
,
what
lust
or
impure
loue
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
said
,
The
passion
of
an
idle
mind
.
For
as
water
which
is
not
stirred
putrifieth
,
and
yron
that
is
not
exercised
,
rusteth
:
so
the
mind
by
idlenesse
is
corrupted
.
For
as
the
Grecians
rightly
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Idlenesse
,
or
doing
nothing
,
is
the
beginning
of
doing
ill
.
Definit
.
breuior
.
69.
And
as
Basill
sayth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Euery
occasion
of
idlenesse
is
occasion
of
sinne
.
Such
is
the
disposition
of
our
minds
,
that
if
they
be
not
exercised
about
lawfull
things
,
they
will
goe
a
whoring
about
things
vnlawfull
.
In
desiderijs
est
omnis
anima
otiosi
,
sayth
Ierome
,
Euery
idle
mans
mind
is
ouertaken
with
lust
.
[
†
](A20731-e2550-b)
†
Ergo
vbi
visus
eris
nostra
medicabilis
arte
,
Fac
monitis
fugias
otia
prima
meis
.
Otia
si
tolla●
,
periere
Cupidinis
arcu●
,
&c.
Ouid.
idlenesse
.
Likewise
much
sleeping
and
long
lying
in
bed
are
[
*
](A20731-e2600-b)
*
Rom.
13.12
,
13
the
workes
of
darkenesse
,
the
companions
of
wantonnesse
,
the
nurses
of
lust
.
For
that
matter
which
by
large
diet
is
prepared
for
generation
,
and
by
idlenesse
and
ease
preserued
,
by
long
lying
and
much
sleeping
is
concocted
and
perfited
.
6.
Whosoeuer
therefore
hath
a
true
and
serious
purpose
,
by
fasting
to
chastise
his
body
;
And
thus
much
may
suffice
to
haue
spoken
of
the
former
sort
of
spirituall
fasts
:
may
chiefe
desire
and
purpose
being
to
intreat
of
the
religious
fast
.
7.
The
religious
fast
is
a
solemne
exercise
of
religion
,
viz.
wherein
we
being
humble
suters
vnto
the
Lord
vpon
some
speciall
or
extraordinarie
occasion
,
do
abstaine
not
onely
from
food
and
some
other
commodities
and
delights
of
this
life
,
but
also
from
bodily
labours
and
worldly
businesse
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
feruencie
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
,
[
*
](A20731-e2770-b)
*
Mat.
6.17
.
Christ
in
the
new
Testament
:
so
were
they
not
greatly
required
in
the
[
*
](A20731-e2790-b)
*
Ioel.
2.13
.
Esay
58.5
.
old
.
Such
were
their
putting
on
of
sackcloth
,
renting
their
garments
,
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
annointing
,
but
deforming
their
faces
,
looking
sorrowfully
,
hanging
downe
their
heads
,
going
softly
,
and
such
like
outward
signes
and
tokens
of
humiliation
,
which
were
obserued
both
of
the
godly
and
of
the
hypocrites
among
them
:
but
with
this
difference
,
that
the
hypocrites
rested
in
these
outward
shewes
,
without
any
true
humiliation
of
their
soules
:
whereas
in
the
godly
these
signes
proceeded
from
the
sorrow
of
the
heart
,
as
vnfained
testimonies
thereof
.
8.
But
although
that
circumstance
of
the
time
was
proper
to
that
people
,
Purim
.
Esth.
9
:
Esay
.
58.5.13
.
yea
his
Sabbath
,
and
his
holyday
,
which
euen
as
the
ordinarie
Sabbath
is
to
be
consecrated
as
glorious
to
the
Lord
.
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
worke
of
the
ministerie
,
whereunto
the
holy
Ghost
had
called
them
;
they
fasted
and
prayed
,
and
layed
their
hands
on
them
.
And
in
the
fourteenth
Chapter
it
is
sayd
,
An
exercise
of
religion
.
10.
But
here
it
will
be
objected
,
Cor
,
7
,
where
he
would
haue
the
husband
and
the
wife
(
who
are
ordinarily
to
pray
euerie
day
)
to
performe
mutuall
beneuolence
,
and
not
defraud
one
another
,
vnlesse
it
be
by
consent
for
a
time
,
that
they
might
giue
themselues
to
fasting
and
prayer
,
and
again
come
together
,
that
Sathan
tempt
them
not
through
their
incontinencie
.
And
therefore
we
are
not
bound
to
joyne
fasting
with
our
ordinarie
and
daily
prayers
,
but
when
we
haue
just
and
speciall
occasion
to
humble
our selues
in
prayer
,
after
an
extraordinary
maner
.
And
our
Sauiour
Christ
noteth
,
that
those
which
do
fast
,
Esay
.
22.12
.
when
the
Lord
calleth
vs
to
fasting
and
mourning
by
some
special
causes
of
mourning
and
humbling
our selues
(
which
afterwards
I
shall
touch
)
whether
they
be
priuat
or
publicke
.
But
especially
we
are
then
bound
to
obserue
this
fast
,
when
not
onely
the
Lord
by
some
publicke
judgement
or
calamitie
,
either
threatned
or
inflicted
,
doth
call
vs
vnto
fasting
and
mourning
;
but
also
publicke
authoritie
hath
blowne
the
trumpet
,
11.
And
this
also
I
signified
in
the
definition
,
12.
The
causes
therefore
and
occasions
whereupon
this
exercise
is
to
bee
vsed
,
Susban
.
In
like
sort
,
the
ministerie
of
the
word
being
a
matter
of
great
importance
(
for
it
is
the
power
of
God
to
our
saluation
,
Hicronym
.
in
p●ologo
super
Math.
whereby
the
heresies
of
Ebion
and
Cerinthus
,
who
denied
the
diuinitie
of
Christ
,
might
be
refuted
;
he
made
aunswere
,
That
hee
would
do
it
,
if
first
the
whole
Church
would
in
his
behalfe
humble
themselues
before
God
in
fasting
and
prayer
.
Samuell
,
14.
But
when
as
our
sinne
hath
not
only
deserued
the
anger
of
God
;
Ionas
.
3.5.6
.
Examples
hereof
we
haue
in
respect
of
judgements
imminent
,
in
the
Niniuits
,
who
when
destruction
was
threatned
against
them
for
their
sinnes
,
humbled
themselues
before
God
in
fasting
and
prayer
.
In
Iosaphat
,
Ioel
,
commandeth
the
Iewes
to
turne
vnto
him
,
with
all
their
heart
,
and
with
fasting
,
weeping
and
mourning
:
And
to
that
end
he
biddeth
them
to
proclaime
and
sanctifie
a
fast
.
Ieremie
,
Dauid
,
Basill
,
Esay
.
22.12
.
Definit
.
breuior
.
129.
&
130.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
time
of
fasting
is
not
euerie
mans
will
,
but
the
necessitie
of
those
who
come
to
Gods
worship
:
and
in
a
time
of
such
necessitie
,
to
fast
it
is
necessarie
.
When
as
therefore
there
is
publike
necessitie
,
16.
Thus
we
haue
heard
that
the
religious
fast
is
a
solemne
exercise
of
religion
,
In
the
outward
exercise
we
are
to
consider
from
what
we
are
to
abstaine
,
and
for
how
long
.
It
is
abstinence
,
first
from
helpes
of
this
life
,
as
first
from
food
wholly
.
and
also
from
bodily
labours
and
worldly
businesse
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
abstaine
,
and
for
how
long
.
17.
First
,
we
are
to
abstaine
from
food
,
from
whence
the
whole
exercise
hath
his
name
.
And
here
we
are
to
vnderstand
not
an
abstinence
in
part
,
nor
a
sober
and
abstemious
vse
of
diet
,
as
I
haue
shewed
before
;
but
a
totall
abstinence
both
from
meat
and
drinke
,
so
farre
as
our
health
will
permit
:
for
this
is
required
to
the
nature
of
a
fast
,
as
hath
bene
declared
,
and
further
may
bee
proued
by
the
examples
of
such
fasts
as
are
recorded
in
the
scriptures
.
Dauid
when
he
fasted
and
mourned
for
the
death
of
Abner
,
Ezra
,
18.
But
now
let
vs
consider
,
[
2
](A20731-e4980-b)
2
From
sleepe
in
part
.
19.
Secondly
,
we
are
not
onely
to
abstaine
from
all
excesse
of
sleepe
,
but
also
to
cut
off
so
much
of
our
ordinarie
sleepe
,
as
the
want
thereof
be
not
an
hinderance
vnto
vs
in
the
worship
of
God
,
King
.
21.27
.
And
in
imitation
of
the
faithfull
,
Achab
when
he
fasted
,
did
also
lie
in
sackcloth
.
20.
Thirdly
,
[
3
](A20731-e5140-b)
3
From
ornaments
&
costly
attire
.
we
are
to
forbeare
our
better
or
more
costly
apparell
:
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
pronenesse
to
pride
,
that
although
apparell
was
ordained
to
couer
our
nakednesse
,
and
to
hide
our
shame
,
the
consequent
of
our
sinne
and
falling
from
God
:
yet
if
it
bee
any
thing
gay
or
costly
,
we
take
a
pride
therein
.
When
as
therefore
the
Israelits
by
worshipping
the
golden
calfe
,
had
broken
their
couenant
with
the
Lord
,
[
4
](A20731-e5310-b)
4
From
delights
&
pleasures
.
21
Fourthly
,
we
are
to
abstaine
from
all
carnall
delights
,
whereby
any
one
of
our
sences
might
bee
pleased
.
For
the
sence
of
pleasure
would
abate
our
mourning
,
diminish
the
sence
of
our
want
,
and
hinder
our
vnfained
humiliation
before
God
.
Wherefore
Ierome
saith
,
that
fasting
is
to
abstaine
not
onely
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
meates
onely
,
but
also
from
all
pleasures
of
temporal
delights
.
Thus
are
we
not
only
to
abridge
our
tast
of
meats
,
but
also
to
containe
our
eies
from
beholding
vanities
and
pleasures
,
our
eares
from
hearing
mirth
or
musick
,
which
in
time
of
mourning
is
vnseasonable
,
our
nostrils
,
from
pleasant
odours
and
effeminate
smels
:
Ioel
▪
2.16
.
so
are
the
Bridegroome
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
meanes
of
our
humiliation
,
in
remouing
the
impediments
thereof
;
partly
as
signes
of
our
humiliation
,
whereby
we
acknowledge
our selues
vnworthy
of
these
delights
;
and
partly
as
tokens
of
our
repentance
,
in
that
by
way
of
godly
revenge
,
because
all
our
sences
haue
sinned
,
we
depriue
them
all
of
their
seuerall
delights
.
And
as
wee
are
to
make
all
our
sences
thus
to
fast
:
so
must
wee
also
weyne
our
minds
from
sports
and
recreations
,
which
would
not
onely
hinder
our
humiliation
and
godly
sorrow
,
but
also
distract
our
minds
from
better
meditations
in
sanctifying
the
fast
.
And
thus
haue
I
shewed
,
that
in
our
fast
we
are
to
abstaine
from
food
and
some
other
helps
and
commodities
of
this
life
,
and
also
from
all
outward
delights
and
pleasures
.
22
Now
it
remaineth
,
[
2
](A20731-e5420-b)
2
From
bodily
labours
and
worldly
businesse
.
that
I
should
speake
of
rest
from
bodily
labours
and
worldly
businesse
:
For
the
time
of
the
fast
hath
the
nature
of
a
Sabboth
.
And
by
the
Prophet
Ioel
it
is
called
dies
interdicti
,
You
shall
do
no
seruile
worke
therein
.
And
Deut.
16.
23
But
let
vs
consider
also
,
24.
Againe
,
the
Lord
commaundeth
vs
in
all
his
Sabbaths
to
rest
from
labours
,
that
this
outward
rest
might
be
an
admonition
vnto
vs
to
rest
from
sinne
.
For
why
(
may
euery
one
of
vs
thinke
)
doth
the
Lord
forbid
me
on
the
day
of
rest
,
the
lawfull
workes
of
may
calling
?
Or
why
doe
I
cease
from
mine
honest
affaires
?
Must
I
forbeare
that
which
in
it selfe
is
lawfull
;
and
may
I
doe
that
which
is
vnlawfull
?
Must
I
therefore
for
this
time
sequester
my selfe
from
my
honest
businesse
,
that
I
may
attend
vanities
or
sinnes
?
Or
doth
the
Lord
enjoyne
me
rest
,
because
hee
is
delighted
with
idlenesse
,
and
would
haue
me
to
doe
nothing
?
No
verily
.
If
he
forbid
me
that
which
is
lawfull
,
much
more
doth
he
forbid
that
which
is
vnlawfull
.
And
if
he
commaund
me
to
rest
from
honest
affaires
,
it
is
not
because
he
would
haue
me
idle
(
for
idlenesse
is
the
mother
of
much
iniquitie
)
but
because
hee
would
haue
me
attend
better
matters
.
In
a
word
,
he
forbiddeth
me
to
doe
mine
owne
workes
and
businesse
,
that
I
may
doe
his
worke
,
and
attend
his
religion
and
seruice
.
Lastly
,
there
may
an
outward
cause
be
rendered
,
why
on
the
day
of
the
fast
wee
are
to
cease
from
bodily
labours
.
For
our
fraile
nature
cannot
well
beare
abstinence
and
bodily
labour
together
:
for
labour
setting
the
bodie
in
a
heat
,
wasteth
the
moisture
and
spirits
,
which
are
to
bee
supplied
by
nourishment
:
otherwise
we
spend
vpon
the
stocke
of
our
naturall
moisture
,
which
is
as
it
were
the
oyle
in
the
lampe
of
our
life
.
25.
We
see
then
,
From
euen
to
euen
shall
you
celebrate
your
Sabboth
.
Abner
,
that
hee
refused
to
eat
any
meat
while
it
was
yet
day
,
but
swore
,
saying
,
So
doe
God
to
me
and
more
also
,
if
I
tast
bread
or
ought
else
till
the
Sunne
be
downe
.
In
like
sort
,
not
onely
the
Iews
,
but
also
the
auncient
Christians
vsed
to
fast
vntill
the
Sunne
were
set
.
Hieronym
.
in
vita
Hilarionis
.
Howbeit
in
processe
of
time
they
began
especially
in
the
Church
of
Rome
to
dissolue
their
fasts
at
the
ninth
houre
,
which
is
three
a
clocke
afternoone
:
which
now
they
haue
brought
to
the
sixt
houre
,
and
for
the
most
part
on
their
fasting
dayes
goe
to
supper
before
noone
.
But
the
shortest
time
that
is
mentioned
in
the
Scripture
of
a
fast
,
is
vntill
the
euening
:
to
which
custome
their
practise
is
most
conformable
,
who
fast
all
day
vntill
the
ordinarie
time
of
supper
.
This
,
as
I
said
,
is
the
vsuall
time
.
But
the
children
of
God
,
when
they
haue
beene
pressed
with
more
vrgent
occasion
,
haue
sometimes
continued
this
exercise
for
more
dayes
together
:
As
Esther
and
the
Iewes
for
three
dayes
,
Paule
,
Act.
9.
Moses
,
Elias
,
and
Christ
.
26.
As
for
the
fortie
dayes
fast
,
which
Moses
,
Elias
,
and
our
Sauiour
Christ
did
fast
,
it
was
miraculous
,
and
therefore
not
to
be
imitated
.
Neither
did
they
fast
fortie
dayes
together
,
either
to
subdue
their
flesh
,
or
to
humble
their
soules
:
But
Moses
being
the
publisher
of
the
law
,
Elias
the
restorer
of
religion
,
our
Sauiour
Christ
the
author
of
the
Gospell
;
the
Lord
would
by
this
miraculous
fast
so
countenance
their
doctrine
,
as
that
in
respect
therof
they
might
seeme
not
men
arising
from
the
earth
,
or
authorised
by
men
,
but
the
two
former
as
Angels
,
the
third
as
the
sonne
of
God
,
sent
from
heauen
:
for
their
abstinence
for
the
time
was
angelicall
.
And
we
might
as
well
take
vpon
vs
to
imitate
the
Angels
not
taking
of
food
,
which
they
doe
not
need
,
as
the
fast
of
Christ
and
of
the
other
two
;
who
were
by
the
power
of
God
aboue
the
strength
of
nature
so
sustained
,
as
that
during
their
fortie
dayes
,
they
no
more
needed
food
than
angels
doe
.
Neither
did
our
Sauiour
Christ
or
either
of
the
other
,
fast
fortie
dayes
euery
yeare
,
but
once
onely
in
all
his
life
.
Wherefore
vnlesse
we
haue
the
like
cause
of
fasting
,
and
the
like
power
to
support
vs
(
as
indeed
none
haue
)
it
is
but
a
vaine
thing
to
goe
about
to
imitat
their
fast
.
Now
when
the
fast
is
continued
for
more
dayes
together
,
it
is
not
vnmeet
,
that
as
in
the
meane
time
we
are
to
take
but
one
meale
euery
day
in
the
euening
;
so
also
that
we
should
at
those
times
content
our selues
with
a
spare
diet
in
respect
of
the
quantitie
,
and
meane
in
respect
of
the
qualitie
,
whether
it
bee
fish
,
or
flesh
,
or
neither
;
according
to
the
example
of
Daniel
.
But
when
our
fast
is
once
dissolued
,
Anna
,
1.
Sam.
1
,
who
after
she
had
fasted
and
poured
forth
her
soule
before
the
Lord
,
she
went
her
way
and
did
eat
,
and
looked
no
more
sad
:
Of
Dauid
,
euen
then
when
the
Lord
did
seeme
to
haue
denied
his
perticuler
request
,
2.
Sam.
2.
He
arose
from
the
earth
,
and
washed
and
annointed
himselfe
,
and
chaunged
his
apparell
,
and
came
into
the
house
of
the
Lord
,
and
worshipped
,
and
afterward
came
to
his
owne
house
,
and
bad
that
they
should
set
bread
before
him
,
and
he
did
eat
.
And
thus
much
may
suffice
to
haue
spoken
of
the
outward
fast
.
27
Now
for
as
much
as
the
kingdome
of
God
standeth
not
in
meat
and
drinke
,
vers
.
3.
Wherefore
haue
we
fasted
,
and
thou
respectest
it
not
,
we
haue
afflicted
our
soules
,
and
thou
regardest
it
not
?
He
rendreth
this
reason
:
Because
neglecting
the
inward
exercise
,
they
rested
in
the
outward
.
Is
it
such
a
fast
that
I
haue
chosen
,
that
a
man
should
for
a
day
afflict
his
soule
(
namely
by
outward
fasting
)
and
hang
downe
his
head
like
a
bull-rush
,
and
lie
downe
in
sackeloth
and
ashes
:
wilt
thou
call
this
a
fasting
or
an
acceptable
day
to
the
Lord
?
But
if
men
shall
not
onely
rest
in
the
outward
fast
,
as
if
that
in
it selfe
were
an
acceptable
worship
of
God
;
but
shall
also
obserue
it
with
an
opinion
of
satisfaction
and
merit
,
persuading
themselues
,
that
by
their
fast
they
satisfie
for
their
sinnes
,
and
merit
euerlasting
life
:
then
is
it
much
more
abhominable
in
the
sight
of
God
,
as
being
derogatorie
to
the
onely
both
satisfactorie
sufferings
and
meritorious
obedience
of
Christ
our
Sauiour
.
And
such
seemeth
to
haue
beene
the
fast
of
the
Pharisie
:
28.
What
then
is
the
spirituall
exercise
and
the
inward
fast
,
whereunto
the
outward
abstinence
must
be
referred
?
It
is
an
humbling
of
our
soules
in
a
solemne
exercise
of
prayer
,
joyned
with
repentance
,
for
the
obtaining
of
our
speciall
suit
,
holpen
forward
and
testified
by
the
outward
fast
:
as
Ezra
speaketh
,
I
proclaimed
a
fast
,
that
we
might
humble
our selues
before
our
God
,
and
seeke
of
him
a
right
way
,
&c.
For
as
the
occasion
of
our
fast
is
some
speciall
suit
or
request
,
which
we
are
vpon
vrgent
occasion
to
make
to
God
:
so
the
obtaining
of
our
request
is
the
end
of
our
fast
.
Now
that
we
may
obtaine
our
suit
to
our
comfort
,
it
is
necessarie
that
wee
should
beg
it
at
the
hands
of
God
by
prayer
.
For
as
Iames
sayth
,
But
if
any
shall
object
that
we
are
to
pray
and
repent
continually
,
and
therefore
that
this
exercise
is
to
little
purpose
:
I
answere
,
that
howsoeuer
prayer
is
to
be
performed
of
vs
dayly
and
ordinarily
,
and
repentance
is
to
be
practised
of
vs
continually
in
the
whole
course
of
our
liues
:
yet
this
hindreth
not
,
but
that
as
the
Lord
giueth
vs
extraordinarie
occasion
,
so
we
may
and
ought
after
a
solemne
and
extraordinarie
manner
to
humble
our selues
before
him
by
prayer
and
repentance
,
Iob
,
repenting
in
dust
and
ashes
.
29.
Now
whereas
I
said
,
panitentia
.
which
is
penitencie
;
and
an
vnfained
purpose
of
amending
our
liues
for
the
time
to
come
,
both
in
forsaking
our
sinnes
,
and
also
in
embracing
the
contrary
duties
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
is
,
amendment
of
life
)
properly
.
resipiscentia
.
Both
these
parts
of
repentance
must
concurre
with
both
the
parts
of
prayer
.
And
both
of
them
affoord
their
necessarie
helpe
to
both
the
properties
of
prayer
.
For
deprecation
of
pardon
,
must
be
joyned
not
onely
with
humiliation
▪
in
respect
of
our
sinnes
past
,
but
also
with
a
loathing
of
our
sinnes
,
and
an
vnfained
desire
and
setled
purpose
to
forsake
them
for
the
time
to
come
.
And
prayer
for
grace
and
assurance
of
pardon
,
must
bee
joyned
not
onely
with
a
desire
and
purpose
of
amendment
,
but
also
with
a
sence
and
acknowledgement
of
our
infidelitie
and
want
of
grace
.
And
our
feruencie
in
prayer
,
as
it
must
proceed
from
the
sence
of
our
want
:
so
may
it
not
be
seuered
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
sinnes
past
,
and
vnfainedly
desire
and
purpose
amendment
for
the
time
to
come
.
Notwithstanding
,
there
is
a
more
speciall
concurrence
of
humiliation
with
deprecation
,
and
of
an
vnfained
purpose
of
amendment
with
precation
:
and
also
a
more
speciall
reference
,
as
of
humiliation
to
the
feruencie
of
our
desire
,
so
of
repentance
,
which
consisteth
in
eschewing
euill
and
doing
good
to
the
assurance
of
faith
.
Yea
the
inward
sence
and
sorrow
,
and
the
outward
bewayling
and
confessing
of
our
sinnes
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
.
King
.
22.19
.
Act.
2.37
.
Ioel
2.13
.
Psal.
51.17
.
Mat.
9.15
.
And
therefore
for
plainenesse
and
distinction
sake
,
I
will
first
speake
of
the
former
part
of
our
suit
,
consisting
in
the
deprecation
joyned
with
humiliation
:
and
after
of
the
second
part
,
which
standeth
in
the
precation
joyned
with
amendment
of
life
.
30.
For
as
touching
the
former
:
if
wee
would
bee
humble
and
earnest
suiters
for
the
remoouing
of
euill
,
whether
it
be
sinne
,
or
punishment
,
or
both
;
it
behooueth
vs
first
to
be
affected
and
touched
with
a
sence
and
feeling
of
our
miserie
,
and
to
be
inwardly
grieued
for
our
sinnes
,
that
by
them
we
haue
offended
God
,
who
hath
beene
so
gracious
a
God
,
and
so
mercifull
a
father
vnto
vs
,
and
also
haue
prouoked
him
to
threaten
or
to
execute
his
judgements
against
vs
for
the
same
.
This
then
is
the
first
thing
which
we
are
to
labour
for
in
this
exercise
,
that
in
regard
of
our
sinnes
,
which
haue
made
vs
obnoxious
to
Gods
judgements
,
our
hearts
may
melt
within
vs
,
and
be
resolued
into
a
fountaine
of
teares
;
that
they
may
be
pricked
with
sorrow
and
remorse
,
that
they
may
bee
rent
with
griefe
,
that
they
may
become
contrite
and
broken
with
godly
sorrow
.
For
mourning
is
so
perpetually
annexed
to
fasting
,
that
our
Sauiour
Christ
vseth
these
words
of
fasting
and
mourning
indifferently
,
to
signifie
the
same
thing
.
For
being
demaunded
,
why
his
disciples
fasted
not
;
he
said
,
can
the
children
of
the
mariage
chamber
mourne
,
as
long
as
the
bridegroome
is
with
them
?
but
the
dayes
will
come
when
the
bridegroome
shall
bee
taken
from
them
,
and
then
shall
they
fast
.
For
further
euidence
whereof
,
mourne
,
the
other
Euangelists
haue
fast
.
And
to
the
same
purpose
,
when
the
Iewes
demaunded
of
the
Prophets
,
whether
they
were
still
to
obserue
the
fast
of
the
fift
moneth
,
&c.
they
propose
their
question
in
these
words
,
Z●ch
.
7
3.
Should
I
weepe
in
the
fift
moneth
,
and
seperate
my selfe
,
viz.
from
companie
and
delights
?
And
this
mourning
,
they
which
fasted
were
wont
vnder
the
law
to
signifie
by
outward
signes
:
King
.
21.27
.
Ioel
2.13
.
Esay
.
●8
.
1
.
Psal.
35.13
.
&
69.12
.
Es●h
.
4.1.3
.
Ion.
3.5
,
6
,
8.
Psal.
69.11
.
Ioel
2.13
.
as
by
renting
their
garments
,
putting
on
of
sackcloth
,
sitting
in
the
ashes
,
putting
earth
vpon
them
.
In
stead
of
which
signes
,
the
thing
signified
(
that
is
,
the
inward
mourning
of
the
heart
)
is
commended
vnto
vs
,
according
to
the
example
of
Dauid
,
Psal.
69.11
.
In
fasting
I
wept
with
my
soule
:
or
as
others
read
,
I
wept
in
the
fasting
of
my
soule
.
For
so
the
Prophet
exhorteth
,
Rent
your
hearts
and
not
your
garments
,
and
turne
vnto
the
Lord
with
all
your
hearts
,
and
with
fasting
,
weeping
,
and
mourning
.
31.
And
to
this
godly
sorrow
must
bee
added
an
humble
conceit
of
our selues
:
[
2
](A20731-e6960-b)
2
An
humble
and
vile
estimation
of
our selues
.
that
as
we
be
grieued
with
our selues
because
of
our
sinne
,
so
also
wee
should
thinke
vilely
and
esteeme
basely
of
our selues
,
as
being
worthie
not
onely
of
that
judgement
which
is
vpon
vs
,
but
of
all
the
plagues
threatened
in
the
law
,
and
vnworthie
of
the
least
of
Gods
mercies
:
vnworthie
of
food
,
signified
by
our
abstinence
therefrom
:
vnworthie
of
our
garments
,
which
therefore
wee
lay
aside
:
vnworthie
to
tread
vpon
the
earth
,
King
.
21.29
.
but
sometimes
also
euen
the
outward
fasting
is
called
the
humbling
of
the
soule
.
This
inward
humiliation
consisting
partly
in
the
godly
sorrow
,
and
partly
in
this
base
estimation
of
our selues
,
is
very
needfull
for
vs
,
if
indeed
we
would
be
humble
suiters
vnto
the
Lord
,
with
hope
to
obtaine
:
32.
And
that
we
may
attaine
to
this
humiliation
,
Ezekias
,
Drew
water
and
poured
it
foorth
before
the
Lord
,
that
they
vsed
this
ceremonie
before
the
Lord
to
signifie
,
that
without
his
special
mercie
and
assistance
,
they
were
as
water
spilt
vpon
the
earth
:
to
which
purpose
Dauid
saith
vnto
the
Lord
,
I
am
like
water
poured
out
:
and
the
wise
woman
of
Tekoah
vnto
Dauid
,
2.
Sa.
14
,
We
shall
be
like
water
that
is
spilt
on
the
ground
,
which
cannot
be
gathered
vp
againe
.
And
to
this
bewailing
of
our
estate
before
the
Lord
,
we
may
be
induced
by
consideration
of
Gods
mercy
,
who
because
hee
is
mercifull
,
doth
heare
the
cry
of
his
creatures
in
their
distresse
:
Moses
Exod.
5.
Iosua
,
chap.
7.
Dauid
,
Psal.
6.3
.
&
22.1
,
2.
Iob
oftentimes
,
the
Church
afflicted
,
Psal.
79.
&
80
,
Psa●
.
75.5
.
&
80.4
.
Lam.
5.
And
our
Sauiour
on
the
crosse
,
Math.
27.
But
here
we
are
to
take
great
heed
,
that
our
expostulation
be
an
holy
fruit
of
a
liuely
faith
:
[
2
](A20731-e7750-b)
2
Confession
of
our
sinnes
,
arising
from
the
humble
and
base
estimation
of
our selues
.
Psal.
51.4
.
Dan.
9.7
.
34.
The
other
thing
which
must
concurre
with
deprecation
,
is
confession
of
our
sinnes
,
which
is
both
profitable
and
necessarie
in
these
respects
.
First
,
that
God
in
his
judgements
may
be
justified
.
And
to
that
purpose
it
is
verie
expedient
,
that
the
praise
of
the
Lord
may
appeare
more
glorious
,
and
the
sinnes
which
we
confesse
,
more
grieuous
;
to
make
a
rehearsall
,
as
of
our
sinnes
,
so
also
of
Gods
benefits
towards
vs
:
notable
examples
whereof
we
haue
Nehem.
9.
from
the
fift
verse
vnto
36.
and
Ezr.
9.6
.
Secondly
,
&c.
Ezr.
9.6
.
1.
Cor.
11.31
.
that
judging
our selues
,
we
may
not
be
judged
of
the
Lord
:
For
if
we
acknowledge
and
confesse
our
sinnes
,
the
Lord
is
faithfull
and
just
to
forgiue
vs
our
sinnes
,
He
that
hideth
his
sinnes
shall
not
prosper
,
but
he
that
confesseth
and
forsaketh
them
,
shall
haue
mercie
.
And
this
we
see
notably
verified
in
the
example
of
Dauid
,
Psal.
32.
for
whiles
hee
concealed
his
sinne
,
the
hand
of
the
Lord
was
heauie
vpon
him
to
afflict
him
:
but
when
he
confessed
and
acknowledged
his
iniquitie
,
&c.
Neh
16
,
7
,
Dan.
9.3.5
.
&c.
the
Lord
forgaue
his
sinne
.
The
practise
of
this
dutie
in
solemne
fasts
is
commended
vnto
vs
in
many
examples
of
the
holy
Scriptures
,
as
1.
Sam.
7.
Ezr.
9.
Nehe.
1.
Daniell
9.
Benhadad
,
that
the
kings
of
the
house
of
Israell
are
mercifull
kings
,
we
pray
thee
let
vs
put
sackcloth
about
our
loynes
,
and
ropes
about
our
heads
,
and
go
out
to
the
king
of
Israell
:
it
may
be
that
he
will
saue
thy
life
.
So
let
vs
,
hauing
sinned
against
God
,
and
made
our selues
obnoxious
to
his
judgements
,
come
vnto
the
Lord
with
all
inward
humiliation
,
and
outward
tokens
thereof
,
as
it
were
with
ropes
about
our
neckes
,
suing
vnto
him
for
mercie
and
pardon
,
seeing
we
haue
not
onely
heard
that
he
is
mercifull
:
but
also
know
that
he
hath
commanded
vs
in
our
distresse
to
call
vpon
him
with
promise
to
heare
vs
:
36.
But
forasmuch
as
we
are
suters
to
the
Lord
,
not
onely
for
auoiding
that
which
is
euill
,
but
also
for
obtaining
that
which
is
good
:
we
are
therefore
to
make
our
requests
knowne
vnto
God
,
not
onely
by
supplications
and
deprecations
againsts
euils
;
but
also
by
petitions
and
precation
for
that
which
is
good
:
and
therefore
the
holy
Ghost
both
by
doctrine
and
example
hath
taught
vs
to
joyne
them
together
:
In
Psal.
50.51
.
but
with
this
condition
,
If
they
may
stand
with
Gods
glorie
,
and
our
spirituall
and
euerlasting
good
.
De
ieiunio
Serm.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
sayth
Basill
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Fasting
sendeth
vp
prayer
vnto
heauen
,
being
as
it
were
a
wing
vnto
it
,
homil.
ad
pop.
71.
to
helpe
it
in
the
ascent
.
And
to
the
like
purpose
,
Chrysostome
,
He
that
prayeth
with
fasting
hath
two
wings
(
saith
he
)
namely
to
lift
him
vp
from
the
earth
.
And
forasmuch
as
this
is
one
maine
end
whereunto
fasting
is
referred
,
hence
it
is
that
so
often
we
do
read
in
the
Scriptures
of
fasting
ioyned
with
prayer
.
See
Ios.
7.7
.
1.
Sam.
1.10
.
and
7.5.6
.
2.
Sam.
12.16
.
2.
Chron.
20.6
.
Ezr.
8.23
.
Neh.
1.4
.
&
9.1.6
,
&c.
Psal.
35.13
.
Dan.
9.3
.
Ioel.
1.14
.
&
2.15.17
.
Ionas
3.5.8
.
Math.
17.21
.
Luk.
2.37
.
Act.
9.9.11
.
&
10.30
.
&
13.3
.
&
14.23
.
1.
Cor.
7.5
.
In
quadrages
.
Serm.
4.
For
as
Bernard
saith
,
Ieiu●ium
orationem
roborat
,
oratio
sanctificat
ieiunium
:
Fasting
fortifieth
prayer
:
prayer
sanctifieth
fasting
.
38.
Ez●
.
8.23
.
39.
And
the
same
may
be
confirmed
by
the
experience
of
those
,
who
hauing
vsed
this
exercise
,
haue
obtained
their
requests
at
the
hands
of
God
.
Call
to
mind
the
examples
in
the
places
before
alledged
,
of
Annab
1.
Sa.
1.
of
the
Israelits
1.
Sam.
7
,
of
Iosaphat
2.
Chr.
20.
of
Neb.
cha.
1.
of
Daniel
,
chap.
9.
of
Ezra
,
who
professeth
his
experience
in
this
behalfe
:
We
fasted
,
saith
he
,
and
besought
our
God
for
this
,
and
he
was
intreated
of
vs
.
Of
Esther
,
Mordochay
and
the
Iewes
,
who
ordained
the
fast
of
Purim
to
be
celebrated
yearely
on
the
fourteenth
and
fifteenth
day
of
the
moneth
Adar
,
Rehoboam
,
of
Achab
,
and
of
the
Niniuits
:
For
if
when
the
Lord
had
threatned
destruction
to
Rehoboam
,
by
Shemaiah
;
to
Achab
,
by
Elias
;
and
to
the
Niniuits
,
by
Ionas
:
notwithstanding
by
fasting
and
humbling
themselues
,
Rehoboam
,
who
with
his
people
had
forsaken
the
Lord
;
Achab
,
who
had
sold
himselfe
to
commit
wickednesse
;
and
the
Niniuits
who
being
not
onely
aliants
from
God
,
King
.
21.29
.
but
also
the
posteritie
of
cursed
Cham
,
had
filled
heauen
and
earth
with
their
transgressions
,
in
pretium
,
for
a
ransome
,
and
reserueth
himselfe
in
pramium
,
for
a
reward
.
40.
42.
And
hereby
appeareth
the
great
necessitie
of
joyning
the
practise
of
repentance
with
the
exercise
of
prayer
in
our
fast
.
de
ieiunio
.
In
which
respect
,
Basil
calleth
fasting
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
medicine
to
take
away
sinne
.
And
Augustine
,
Arist.
problem
.
sect.
13.
quest
.
7.
according
to
the
prouerbiall
phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
maketh
it
vs
to
stinke
before
God
.
[
†
](A20731-e9670-b)
†
Serm.
1.
de
ieiun
.
Basill
truly
sayth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Plutarch
de
cohibend
.
ira
.
true
fasting
is
abandoning
of
euill
.
And
to
the
like
purpose
others
of
the
fathers
:
Chrysostome
,
True
fasting
(
sayth
[
*
](A20731-e9760-b)
*
Tom.
4.
homil.
72.
ad
populum
.
he
)
is
abstinence
from
euill
:
and
againe
,
[
†
](A20731-e9800-b)
†
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
auoiding
of
sinne
.
Augustine
,
The
fasts
of
Christians
are
rather
spiritually
to
be
obserued
,
than
carnally
.
Wherfore
let
vs
principally
fast
from
sinne
.
For
what
a
thing
is
this
,
that
any
deceiuer
should
abstaine
from
meats
which
God
hath
created
,
and
should
grow
fat
with
sinne
?
principally
therefore
let
our
mind
fast
from
euill
:
for
seeing
fasting
is
the
humbling
of
the
soule
,
what
a
thing
is
that
,
to
be
humbled
and
abated
in
food
,
and
increased
in
sinne
?
And
likewise
Cyrill
,
Wilt
thou
haue
mee
shew
thee
what
manner
of
fast
thou
must
obserue
?
fast
from
all
sinne
,
take
no
food
of
mallice
,
receiue
no
dainties
of
pleasure
,
inflame
not
thy selfe
with
the
wine
of
lust
,
fast
from
bad
practises
,
abstaine
from
euill
speeches
,
containe
thy selfe
from
wicked
thoughts
:
such
a
fast
pleaseth
God
.
But
these
testimonies
of
men
were
of
little
weight
,
if
the
Lord
himselfe
did
not
auouch
the
same
truth
.
See
therefore
Esay
58.
and
Zach.
7.
where
the
Lord
rejecteth
the
fasts
of
the
Iewes
,
Esai
.
58.2.3.4
.
&c.
because
whiles
they
fasted
and
forbare
their
food
,
Esay
.
58.3.15
.
that
we
turne
away
our
foot
,
that
is
,
our
affections
from
doing
our
owne
will
therein
:
neither
must
we
follow
our
owne
waies
,
nor
seeke
our
owne
delights
,
nor
speake
a
vaine
word
.
44.
And
as
we
are
to
abstaine
from
all
sinne
in
generall
:
he
would
doe
vnto
them
,
he
did
it
not
.
And
we
must
so
abstaine
from
our
sinnes
,
as
that
we
may
not
seeme
to
haue
laid
them
aside
for
a
day
or
two
,
but
to
haue
cast
them
off
for
euer
.
Esay
.
58.5
.
For
that
is
not
the
fast
which
the
Lord
hath
chosen
,
that
a
man
should
afflict
his
soule
for
a
day
,
and
hang
downe
his
head
like
a
bullrush
.
For
as
the
sonne
of
Syrach
sayth
,
He
that
washeth
himselfe
because
of
a
dead
bodie
,
and
toucheth
it
againe
,
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
neighbor
,
Zach.
7.9
,
10.
45.
But
for
as
much
as
Augustine
saith
,
It
is
but
a
slender
fast
to
abstaine
onely
from
sinne
,
vnlesse
we
also
adde
good
workes
:
therefore
wee
must
know
it
is
our
dutie
,
especially
on
the
day
of
the
fast
,
not
only
to
eschew
euill
,
but
also
for
the
present
to
be
exercised
in
well
doing
:
and
for
the
time
to
come
to
purpose
and
to
promise
amendement
.
The
duties
wherin
we
are
to
be
exercised
,
are
both
the
duties
of
pietie
and
religion
towards
God
,
which
in
the
time
of
the
fast
are
to
be
performed
in
a
speciall
manner
:
and
also
the
duties
of
loue
and
mercie
towards
our
brethren
;
as
to
execute
true
judgement
,
to
shew
mercie
and
compassion
euery
man
to
his
brother
.
For
is
not
this
the
fasting
that
I
haue
chosen
(
sayth
the
Lord
)
to
loose
the
bands
of
wickednes
,
Is
it
not
to
deale
the
bread
to
the
hungry
,
and
that
thou
bring
the
poore
that
wander
,
vnto
thine
house
?
When
thou
seest
the
naked
,
that
thou
couer
him
,
and
hide
not
thy selfe
from
thine
owne
flesh
,
for
so
he
calleth
thy
poore
brother
.
Then
shall
thy
light
breake
forth
,
&c.
then
shalt
thou
call
,
and
the
Lord
will
answere
,
thou
shalt
crie
,
and
be
will
say
,
here
am
I.
If
thou
takest
away
from
the
middest
of
thee
the
yoke
,
the
putting
foorth
of
the
finger
(
whereby
is
meant
euen
the
least
injuries
)
and
wicked
speaking
:
if
thou
poure
out
thy
soule
to
the
hungry
(
that
is
,
if
with
the
bowels
of
compassion
thou
doest
relieue
his
need
freely
and
chearefully
)
and
refresh
the
troubled
soule
,
then
shall
thy
light
spring
out
in
the
darkenesse
,
and
thy
darkenesse
shall
be
as
the
noone
day
:
that
is
,
thine
aduersitie
and
affliction
shall
be
turned
into
peace
and
prosperitie
.
46.
Wherefore
it
hath
beene
and
is
the
custome
of
the
godly
in
the
time
of
their
fasts
,
In
alimentis
pauperum
abrupti
apparatus
●tipēdia
largiatur
.
August
.
de
temp.
Serm.
173.
In
Esay
58.
Ser.
de
temp.
64.
wee
ought
to
giue
so
much
to
the
poore
,
as
by
our
abstinence
is
saued
:
Vt
ieiunium
tuum
(
saith
Ierome
)
non
sit
lucrum
marsupij
,
sed
saturitas
animae
;
that
thy
fast
be
not
the
gain
of
thy
purse
,
but
the
saturitie
of
thy
soule
.
For
as
Augustine
sayth
,
Then
are
our
fasts
acceptable
to
God
,
when
as
they
,
whom
need
doth
force
to
fast
,
are
refreshed
by
vs
.
And
againe
,
Ieiunium
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
meanes
,
De
temp.
serm.
65.
for
the
Lord
loueth
a
chearefull
giuer
:
for
when
a
poore
man
eateth
of
thine
allowance
,
in
him
Christ
,
who
affirmeth
himselfe
to
be
hungry
in
his
poore
members
,
doth
dine
.
And
elsewhere
,
In
Leuit.
lib.
10
in
fine
.
And
to
conclude
,
Cyrill
,
In
a
certaine
booke
(
sayth
he
)
we
find
it
said
of
the
Apostles
,
Blessed
is
hee
who
fasteth
to
that
end
,
that
he
may
feed
the
poore
.
47.
And
as
we
are
thus
for
the
present
to
be
exercised
,
Teb
.
12.8
.
Prayer
is
good
,
with
fasting
,
almes
,
and
righteousnesse
.
Annah
,
1.
Sam.
1.
Cornelius
,
Dauid
,
2.
Sam.
12
:
or
others
,
as
Dauid
for
those
that
prooued
his
enemies
:
and
Darius
(
though
an
heathen
)
for
Daniell
,
Nehemiah
,
chap.
1.
and
of
Daniel
,
49.
The
publicke
fast
is
that
,
before
the
Lord
,
is
both
publickly
and
priuatly
to
be
sanctified
of
all
as
a
Sabbath
of
humiliation
vnto
the
Lord
.
In
which
definition
there
are
foure
things
to
bee
obserued
:
first
,
who
are
to
appoint
the
publicke
fast
;
secondly
,
vpon
what
cause
;
thirdly
,
who
are
to
obserue
it
;
fourthly
,
how
.
As
touching
the
first
:
[
1
](A20731-e10980-b)
1
Who
are
to
appoint
it
.
The
appointment
of
publicke
fasts
appertaineth
to
those
who
haue
publicke
authoritie
to
call
the
people
together
to
the
publicke
worship
of
God
,
and
to
cause
them
to
cease
from
their
bodily
labors
and
worldly
affairs
:
as
appeareth
in
the
examples
of
publicke
fasts
recorded
in
the
word
of
God
:
as
2.
Chron.
20.3
.
Ion.
3.7
.
1.
Sam.
7.5
.
Ezr.
8.21
.
Ioel
1.14
.
And
this
they
are
to
doe
by
proclaiming
of
the
fast
,
that
is
,
both
by
giuing
publicke
notice
of
it
,
and
also
by
charging
all
men
to
assemble
themselues
at
the
time
appointed
,
to
obserue
it
;
according
to
the
direction
of
the
holy
ghost
by
the
Prophet
Ioel
:
King
.
21.9
,
12.
but
in
vprightnesse
of
heart
,
as
before
the
Lord
:
and
also
that
those
who
are
to
obserue
it
,
assemble
themselues
as
before
the
Lord
,
to
sanctifie
a
fast
vnto
him
.
[
2
](A20731-e11130-b)
2
Vpon
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
dutie
in
this
behalfe
.
And
that
is
(
as
I
haue
generally
noted
before
)
when
we
haue
some
important
and
vrgent
occasion
to
become
humble
and
earnest
suters
vnto
the
Lord
,
Ezra
,
chap.
8.
and
of
the
faithfull
in
the
primitiue
Church
,
Act.
13.
and
14.
both
which
being
to
craue
the
blessing
of
God
;
the
former
vpon
their
voyage
towards
Ierusalem
after
their
captiuitie
;
the
latter
vpon
the
ministerie
of
his
seruants
whom
they
either
ordained
or
sent
forth
to
the
worke
of
their
ministerie
,
commended
their
sute
vnto
the
Lord
by
publicke
fasting
and
prayer
.
Which
examples
may
be
a
sufficient
direction
for
appointing
publicke
fasts
,
vpon
occasions
of
no
lesse
importance
.
King
.
21.9.12
.
In
the
hystorie
of
the
Kings
it
appeareth
to
haue
beene
the
custome
of
the
Israelits
(
though
that
practise
was
monstrously
abused
by
Iezabell
)
that
publicke
matters
of
importance
should
bee
enterprised
with
a
fast
.
[
2
](A20731-e11230-b)
2
For
remouing
some
publick
euill
:
whether
some
publicke
sinne
,
Esay
64.5
.
1.
Cor.
11.31
.
91.
As
touching
publicke
euils
,
they
be
either
publicke
sinnes
,
or
publicke
judgements
of
God
for
sinne
.
For
if
the
people
of
God
haue
committed
some
common
or
publicke
sinne
,
and
thereby
haue
prouoked
the
Lord
to
wrath
and
indignation
(
as
indeed
when
we
sinne
,
he
is
angry
)
then
it
behoueth
them
to
judge
themselues
,
if
they
would
not
bee
judged
of
the
Lord
,
and
by
humbling
themselues
before
the
Lord
in
fasting
and
prayer
,
to
appease
his
anger
,
and
to
preuent
his
judgements
.
The
people
of
Israel
,
when
many
of
them
had
sinned
by
idolatrie
,
and
by
reason
of
their
sinne
stood
in
feare
of
the
Philistims
:
the
Prophet
Samuell
assembleth
them
together
to
Mizpeh
,
Ioel
,
when
the
Lord
sent
a
grieuous
famine
vpon
the
land
,
53.
Lastly
,
for
the
time
of
captiuitie
,
Gedaliah
,
54.
From
whence
we
are
to
obserue
,
that
if
we
according
to
the
examples
of
the
faithfull
in
the
scriptures
,
shall
in
the
time
of
our
distresse
turne
vnto
the
Lord
with
all
our
hearts
,
and
with
fasting
and
prayer
humble
our selues
before
him
,
the
Lord
will
take
away
the
cause
of
our
mourning
,
and
turne
our
fasts
into
feasts
.
The
which
I
speake
not
as
though
this
exercise
had
been
altogether
neglected
among
vs
:
For
to
Gods
glorie
,
and
to
the
stopping
of
our
aduersaries
mouths
,
the
Papists
(
who
know
not
what
the
true
exercise
of
fasting
meaneth
)
it
is
to
be
acknowledged
,
that
howsoeuer
we
haue
not
beene
so
frequent
in
this
exercise
as
were
to
be
wished
,
yet
notwithstanding
vpon
diuerse
publick
occasions
,
there
haue
beene
publick
fasts
obserued
and
solemnized
among
vs
,
with
good
and
happie
successe
.
As
for
example
,
in
the
time
of
the
great
plague
,
Anno
1563
:
after
the
great
earthquake
,
Anno
1579
:
after
intelligence
had
of
the
Spanish
inuasion
,
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
priuat
and
secret
fasting
of
the
faithfull
,
as
it
hath
pleased
God
to
mooue
them
either
by
priuat
or
publicke
occasions
.
[
3
](A20731-e11900-b)
3
Who
are
to
obserue
the
publicke
fast
.
55.
The
third
thing
to
be
obserued
,
are
the
persons
:
who
,
when
a
publicke
fast
is
proclaimed
,
are
to
obserue
it
.
The
Prophet
Ioel
,
56.
There
remaineth
the
fourth
and
last
thing
,
[
4
](A20731-e12000-b)
4
How
the
publicke
fast
is
to
be
obserued
.
viz.
how
the
publicke
fast
is
to
be
obserued
.
And
this
also
I
signified
in
the
definition
,
when
I
sayd
,
it
is
to
be
sanctified
both
publickly
and
priuatly
,
as
a
Sabbath
of
humiliation
.
Where
three
things
are
to
bee
noted
:
for
first
,
when
as
I
say
it
is
to
be
obserued
as
a
Sabbath
(
which
before
hath
bene
proued
)
we
are
to
vnderstand
that
therein
a
double
rest
is
required
:
[
2
](A20731-e12070-b)
2
As
a
Sabbath
of
humiliation
Againe
,
whereas
I
said
it
is
to
be
obserued
as
a
Sabbath
of
humiliation
,
we
learne
,
that
we
are
therein
to
abstaine
not
onely
from
labours
,
as
on
the
ordinarie
Sabbath
;
but
also
from
food
,
from
exercise
of
sleepe
,
from
brauerie
in
apparell
,
and
from
all
worldly
delights
,
&c.
[
3
](A20731-e12090-b)
3
To
be
sanctified
both
publickly
57.
Thirdly
,
whereas
I
add
that
it
is
to
bee
sanctified
both
publickly
and
priuatly
as
a
Sabbath
of
humiliation
:
I
signifie
,
that
not
onely
rest
is
required
,
but
also
an
holy
rest
;
and
not
onely
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
vsing
the
meanes
of
sanctification
)
is
partly
publicke
,
and
partly
priuat
.
The
publick
,
is
in
the
assembly
:
for
this
,
as
euerie
other
Sabbath
,
58.
The
dutie
of
the
people
is
,
Amen
.
Hearing
also
the
word
,
with
reuerence
,
with
attention
,
with
faith
,
with
desire
to
profit
,
with
purpose
to
practise
,
with
submission
to
euery
part
thereof
:
In
a
word
,
so
hearing
the
word
of
God
,
as
in
this
our
present
sute
,
we
desire
to
be
heard
.
Vnto
these
duties
of
religion
and
meanes
of
sanctification
,
we
are
to
joyne
a
publicke
dutie
of
charitie
,
as
a
worke
of
sanctification
:
for
it
is
and
hath
bene
a
laudable
custome
of
the
Church
of
God
,
that
in
publicke
fasts
there
should
be
publicke
collection
made
for
the
releefe
of
the
poore
.
60.
Wherefore
the
day
of
the
fast
is
to
bee
obser●ed
and
sanctified
as
a
Sabbath
of
humiliation
,
not
onely
by
outward
abstinence
&
rest
,
but
also
by
vsing
the
meanes
,
and
doing
the
workes
of
sanctification
both
publickly
&
priuatly
,
spending
the
whole
day
besides
the
publicke
sanctification
,
and
the
time
which
is
to
bee
spent
in
our
preparation
before
,
and
in
our
meditation
afterwards
,
in
the
priuat
means
of
sanctification
,
as
reading
,
meditation
,
prayer
;
&
in
the
priuat
works
of
sanctification
,
as
the
duties
of
repentance
towards
God
,
and
the
workes
of
mercy
and
charitie
towards
our
brethren
.
Which
course
whosoeuer
shal
take
in
sanctifying
a
fast
vnto
the
Lord
,
he
shal
be
sure
to
obtaine
at
the
hands
of
God
,
either
that
particular
request
for
which
he
is
an
humble
sutor
vnto
the
Lord
,
or
that
which
is
better
:
the
Lord
alwayes
hearing
his
children
thus
suing
vnto
him
,
and
granting
their
requests
,
as
shall
be
most
for
his
glory
and
their
singuler
good
.
61.
HAuing
thus
set
downe
the
doctrine
of
fasts
according
to
the
rule
of
Gods
word
and
practise
of
ours
and
other
reformed
churches
,
62.
But
indeed
their
fasting
is
but
one
of
their
hypocriticall
pretences
of
their
not
intended
chastitie
:
for
as
if
flesh
and
whit-meats
were
the
onely
prouokers
of
lust
,
they
forbid
all
vse
thereof
in
the
time
of
their
fast
,
but
permit
a
fulnesse
of
all
other
food
:
whereas
not
onely
some
other
kinds
of
food
in
respect
of
the
qualitie
,
but
also
any
other
kind
almost
in
a
greater
quantity
,
is
a
greater
enemie
to
chastitie
than
the
moderat
vse
of
flesh
or
whit-meats
.
Nay
that
which
were
strange
(
if
they
meant
seriously
)
they
permit
in
their
fasts
the
free
vse
of
wine
&
the
strongest
drinks
,
than
which
,
nothing
is
more
forcible
to
inflame
men
with
lust
,
and
that
not
onely
at
their
mea●
in
the
middle
of
the
day
,
but
also
in
the
mornings
&
euenings
.
And
besides
this
,
the
richer
sort
among
them
may
truly
be
said
to
forbeare
the
grosser
diet
,
that
they
may
feed
vpon
more
costly
and
delicat
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
noone
,
wherein
commonly
they
pamper
themselues
with
diuers
kinds
of
broths
,
and
great
varietie
of
fishes
,
with
wanton
sauces
to
prouoke
their
appetit
,
and
strongest
wines
to
helpe
their
digestion
,
and
choisest
dainties
to
make
vp
their
meele
withall
;
they
haue
also
a
banquet
in
the
euening
,
which
may
not
be
called
a
supper
,
but
a
collation
,
wherein
with
wine
and
spiced
breads
,
they
haue
raysins
,
almonds
and
figges
,
marmalade
and
suckets
,
with
many
other
confections
and
junketting
dishes
.
So
that
of
the
Popish
fast
it
may
most
truly
bee
sayd
,
that
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
fasting
,
but
feasting
.
As
for
the
vulgar
sort
of
Papists
,
their
vsuall
manner
is
,
either
on
the
day
before
their
fast
so
to
pamper
themselues
,
as
that
the
day
of
the
fast
(
though
they
fasted
indeed
)
would
be
scarce
sufficient
to
digest
their
former
repletion
:
or
else
at
their
meele
which
they
take
at
noone
on
the
day
of
their
fast
,
so
to
gorge
themselues
,
that
their
drinking
or
collation
in
the
euening
may
seeme
altogether
superfluous
.
Wherfore
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
looke
how
they
chastise
their
bodies
in
their
fasting
,
such
commonly
is
their
chastitie
:
Let
the
stewes
permitted
among
them
as
necessarie
euils
,
and
the
huge
number
of
bastards
begotten
where
the
Romish
religion
is
professed
,
and
these
Popish
fasts
obserued
,
be
witnesse
.
63.
But
come
we
to
their
irreligious
fast
,
which
they
doubt
not
to
call
a
worship
of
God
.
Howbeit
first
,
it
is
meerely
externall
,
neither
is
it
joyned
with
any
extraordinarie
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
businesse
,
but
onely
from
food
.
And
thirdly
,
not
from
all
food
but
only
from
flesh
,
egs
and
whit-meat
.
as
though
it
were
a
more
holy
thing
to
eat
fish
than
flesh
,
oyle
than
butter
,
broths
,
jellies
,
leaches
,
marmalade
,
sucket
,
and
such
like
,
than
egs
,
milke
,
butter
and
cheese
,
And
if
in
their
fasting
,
mourning
were
required
,
according
to
the
doctrine
and
examples
of
the
holy
Scripture
,
the
vse
of
wine
and
strong
drinks
which
is
permitted
among
them
,
De
bonès
operib
,
in
particular
.
lib.
2.
ca.
2.
and
not
a
dinner
:
and
withall
professeth
,
that
it
is
a
thing
neuer
heard
of
,
that
any
fast
should
bee
dissolued
before
the
ninth
houre
,
which
is
three
a
clocke
after
noone
:
For
they
say
,
in
Lent
they
may
not
eat
before
euening
,
and
at
other
times
not
before
three
a
clock
.
But
the
receiued
custome
of
the
Church
of
Rome
,
which
Bellarmine
with
flat
contradiction
to
those
former
assertions
doth
defend
,
is
to
take
their
meele
either
at
noone
or
before
:
besides
some
bread
and
drinke
in
the
morning
,
and
their
drinking
or
collation
in
the
euening
.
And
because
by
their
canons
they
may
not
in
Lent
go
to
supper
before
their
euening
seruice
be
ended
:
they
do
therfore
dispatch
their
euening
prayer
in
the
morning
,
that
they
may
be
at
supper
by
noone
.
But
indeed
both
in
Lent
and
other
times
,
their
suppers
which
should
be
in
the
euening
at
the
end
of
the
fast
,
are
turned
into
dinners
.
And
therefore
whatsoeuer
they
pretend
to
the
contrarie
,
their
fast
standeth
wholly
in
choise
of
meats
,
and
abstinence
from
flesh
and
whit-meats
.
Durandus
saith
,
because
the
Pope
&
Cardinals
,
and
Prelats
,
and
other
religious
men
when
they
fast
,
do
eat
at
the
sixt
houre
,
that
is
,
at
noone
;
therfore
custome
doth
wholly
excuse
all
others
.
64.
Againe
,
their
fasts
are
statarie
,
and
obserued
at
set
times
.
Wherefore
as
they
are
seldome
or
neuer
vnderdertaken
vpon
any
speciall
occasion
,
so
are
they
for
the
most
part
vnseasonable
,
and
consequently
hurtfull
,
euen
as
new
wine
in
old
vessels
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
THE
SECOND
TREATISE
:
OF
HOLIE
INVOCATION
ON
GODS
NAME
.
Psalme
50.15
.
And
call
vpon
me
in
the
day
of
trouble
:
I
will
deliuer
thee
and
thou
shalt
glorifie
me
.
THIS
Psalme
(
as
some
of
the
learned
judge
)
was
written
by
Dauid
,
at
what
time
the
Angell
of
God
(
after
the
three
yeares
famine
,
and
three
dayes
pestilence
,
mentioned
1.
Chron.
21.
&
22.
)
had
shewed
vnto
him
the
place
which
the
Lord
did
chuse
for
his
worship
and
seruice
:
For
after
that
place
was
once
knowne
and
prepared
for
Gods
worship
,
the
lawes
concerning
sacrifices
,
and
the
whole
worship
of
God
,
were
more
accuratly
and
fully
to
be
obserued
and
kept
,
as
appeareth
Deut.
12.
But
forasmuch
as
the
greatest
part
of
the
Israelits
did
rest
in
the
performance
of
the
externall
and
ceremoniall
worship
,
as
though
that
in
it selfe
were
acceptable
to
God
:
the
Lord
therefore
reasoneth
with
his
people
concerning
his
worship
,
from
the
7.
verse
to
the
16
,
teaching
and
enforming
them
,
That
howsoeuer
he
had
ordained
lawes
concerning
sacrifices
,
which
now
were
more
precisely
to
be
kept
;
yet
that
he
neither
required
nor
esteemed
the
externall
sacrifices
in
or
for
themselues
,
but
that
there
are
certaine
other
sacrifices
which
he
farre
preferreth
before
those
sacrifices
of
the
law
:
and
those
are
,
the
sacrifice
of
praise
,
verse
fourteene
;
and
the
sacrifice
of
a
broken
and
contrit
heart
,
poured
forth
before
the
Lord
in
hartie
and
earnest
prayer
,
verse
fifteene
.
For
we
may
not
thinke
that
the
Lord
did
wholly
condemne
sacrifices
which
himselfe
had
commanded
,
but
so
farre
forth
as
men
rested
in
them
,
as
though
they
in
themselues
did
please
him
.
For
if
they
were
rightly
and
duly
offered
,
namely
to
testifie
the
parties
humiliation
for
his
sinne
,
and
the
acknowledgement
of
his
guilt
,
of
righteousnesse
.
the
house
of
prayer
:
Samuel
,
1.
Sam.
15.22
,
Hath
the
Lord
as
great
pleasure
in
burnt
offerings
and
sacrifices
,
as
when
the
voyce
of
the
Lord
is
obeyed
?
behold
,
to
obey
is
better
then
sacrifice
,
and
to
hearken
is
better
then
the
fat
of
rammes
.
Out
of
this
context
therefore
and
coherence
of
these
words
with
the
former
,
we
may
for
our
encouragement
and
stirring
vp
our selues
to
the
performance
of
these
duties
of
inuocation
,
obserue
,
That
the
calues
of
our
lips
,
as
Hosea
calleth
the
sacrifices
of
praise
,
But
now
let
vs
come
to
the
words
themselues
,
which
may
be
diuided
into
two
parts
:
a
precept
,
and
a
promise
.
The
precept
,
enioyneth
the
faithfull
to
call
vpon
God
in
the
time
of
trouble
:
wherein
foure
things
are
to
bee
considered
.
1
The
first
is
the
person
to
whom
this
precept
is
directed
,
namely
the
faithfull
man
:
as
appeareth
not
onely
by
the
5.
and
7.
verses
,
but
especially
by
the
words
which
immediatly
follow
this
text
,
vers.
16.
But
vnto
the
wicked
saith
God
,
&c.
Which
plainely
shew
the
words
of
this
text
not
to
bee
directed
to
the
wicked
,
but
onely
to
the
godly
.
Whereas
therefore
the
Lord
commaundeth
the
faithfull
to
call
vpon
him
in
the
time
of
trouble
,
we
gather
,
that
the
godly
haue
their
times
of
trouble
,
and
that
it
is
the
lot
of
the
faithfull
to
be
vnder
the
crosse
,
and
to
bee
exercised
with
affliction
:
as
the
Scriptures
elsewhere
doe
testifie
.
Ioh.
16.20
.
You
shall
mourne
(
saith
our
Sauiour
Christ
to
the
faithfull
)
and
the
world
shall
reioyce
:
you
shall
sorrow
,
but
your
sorrow
shall
be
turned
into
ioy
.
Act.
14.22
.
Through
manifold
afflictions
we
must
enter
into
the
kingdome
of
God
.
2.
Tim.
3.12
.
All
that
will
liue
godly
in
Christ
Iesus
▪
shall
suffer
persecution
.
This
therefore
our
Sauiour
Christ
said
,
to
all
(
that
none
should
think
himselfe
exempted
)
if
any
man
will
come
after
me
,
let
him
deny
himselfe
,
and
take
vp
his
crosse
day
by
day
and
follow
me
.
For
whom
the
Lord
loueth
he
chasteneth
,
and
he
scourgeth
euery
sonne
that
hee
receiueth
.
Here
therefore
first
the
godly
are
taught
patiently
and
chearfully
to
beare
their
crosse
,
no
strange
thing
happeneth
to
them
,
but
that
which
is
common
to
all
the
faithfull
.
Yea
the
sufferings
of
the
godly
,
are
the
sufferings
of
the
body
of
Christ
,
Iob
:
who
condemned
him
to
be
an
hypocrit
,
because
God
had
so
grieuously
afflicted
him
.
And
herein
those
curious
persons
did
offend
,
which
we
mentioned
Luk.
13.
for
they
supposed
that
those
Galileans
,
They
said
among
themselues
,
surely
this
man
is
a
murtherer
,
whom
,
though
he
had
escaped
the
se●
,
yet
vengeance
hath
not
suffered
to
liue
.
The
vse
then
which
we
are
to
make
of
Gods
judgements
vpon
others
,
is
in
steed
of
censuring
them
,
to
judge
our selues
;
and
by
the
example
of
Gods
correction
vpon
them
,
if
we
will
not
be
like
to
Balthasar
,
I
tell
you
nay
,
but
except
you
amend
your
liues
,
you
shall
all
likewise
perish
.
Neither
let
the
Papists
or
Atheists
thinke
the
worse
of
that
religion
which
is
professed
among
vs
▪
because
the
hand
of
God
is
vpon
vs
:
Iudgement
beginneth
at
the
house
of
God
.
And
those
sinnes
which
the
Lord
seemeth
to
winke
at
,
or
to
passe
ouer
in
others
,
he
will
not
suffer
to
goe
vncorrected
in
his
children
.
Which
course
the
Lord
taketh
with
his
children
,
both
in
respect
of
his
glorie
,
and
their
good
:
for
if
the
Lord
should
spare
them
,
hauing
committed
some
open
sinne
,
When
we
are
iudged
,
we
are
chastified
of
the
Lord
,
that
wee
should
not
bee
condemned
with
the
world
.
Thirdly
,
from
this
doctrine
let
Atheists
and
Papists
,
and
all
other
wicked
persons
receiue
this
terror
:
for
if
the
Lord
doth
correct
his
owne
deare
children
with
whom
he
is
reconciled
in
Christ
,
how
shall
his
enemies
thinke
to
escape
,
who
haue
no
part
in
Christ
?
For
as
Peter
sayth
,
The
time
is
,
that
iudgement
hath
begun
at
the
house
of
God
.
But
if
it
begin
with
vs
,
what
shall
be
the
end
of
those
who
obey
not
the
Gospell
of
God
?
And
if
the
righteous
scarcely
be
preserued
,
where
shall
the
vngodly
and
the
sinner
appeare
?
Behold
(
sayth
Salomon
)
the
righteous
shall
be
recompenced
,
in
the
earth
;
how
much
more
the
wicked
and
the
sinner
?
2.
Wee
haue
heard
that
it
is
the
lot
of
the
righteous
to
be
afflicted
in
this
world
,
let
vs
now
see
what
is
their
dutie
when
they
are
afflicted
:
for
that
is
the
second
thing
which
is
here
to
be
considered
,
namely
,
to
pray
that
God
would
deliuer
them
,
or
else
arme
them
with
patience
.
Call
vpon
me
(
sayth
he
)
in
the
day
of
trouble
.
Iames
,
Is
any
among
you
afflicted
?
let
him
pray
.
But
here
some
bodie
will
object
(
who
seemeth
to
himselfe
wiser
than
his
fellowes
)
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
answere
,
that
Daniel
,
although
he
knew
by
the
prophecie
of
Ieremie
that
seuentie
yeares
were
appointed
to
the
captiuitie
of
the
Iewes
in
Babylon
;
Ezechias
,
although
hee
heard
by
the
Prophet
the
sentence
of
the
Lord
,
That
he
should
die
and
not
liue
;
notwithstanding
,
by
prayer
obtained
the
prolonging
of
his
life
.
For
as
God
had
decreed
to
adde
to
his
life
fifteene
yeares
,
so
he
decreed
prayer
to
be
the
meanes
whereby
that
addition
should
be
obtained
.
And
so
the
Niniuits
,
though
the
Prophet
Ionas
had
told
them
,
and
they
beleeued
him
,
that
their
citie
within
fortie
dayes
should
be
destroyed
;
Iames
,
prayer
of
a
righteous
man
auaileth
much
with
God
:
and
also
the
commandements
of
God
,
and
his
gracious
promises
,
both
in
this
place
and
elsewhere
in
the
Scripture
.
And
let
vs
know
that
it
is
damnable
curiositie
,
vnder
a
pretence
of
submitting
our selues
vnto
the
secret
will
of
God
,
to
rebell
against
his
will
reuealed
:
For
as
Moses
sayth
,
The
secret
things
belong
to
the
Lord
our
God
:
but
the
reuealed
things
vnto
vs
and
to
our
children
for
euer
,
that
we
may
doe
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
euery
man
knoweth
to
bee
both
wicked
and
foolish
.
Let
vs
therefore
know
,
that
whatsoeuer
the
secret
will
of
God
is
concerning
vs
,
that
his
reuealed
will
is
,
that
in
this
time
of
affliction
we
should
according
to
the
example
of
Dauid
,
Yea
,
but
sayth
another
,
afflictions
must
be
borne
patiently
and
meekely
,
and
therfore
wee
may
not
pray
against
them
.
I
answere
,
that
these
things
may
well
stand
together
:
for
we
must
patiently
beare
afflictions
,
and
yet
pray
against
them
.
Indeed
we
may
not
pray
against
them
absolutely
,
but
in
our
prayers
we
are
willingly
to
submit
our selues
to
the
good
will
and
pleasure
of
God
,
and
resigne
our selues
into
his
hands
,
following
therein
the
example
of
our
Sauiour
Christ
:
O
my
father
(
sayth
he
)
if
it
be
possible
let
this
cup
passe
from
me
:
neuerthelesse
not
as
I
will
,
but
as
thou
wilt
.
Dauid
,
who
in
his
greatest
distresse
said
,
Behold
,
here
am
I
,
let
the
Lord
doe
to
me
,
as
seemeth
good
in
his
eyes
.
Wherefore
whiles
it
pleaseth
God
to
continue
the
affliction
,
we
are
patiently
to
beare
it
,
without
fainting
to
call
vpon
God
for
deliuerance
:
for
so
the
Lord
hath
commaunded
vs
in
this
place
.
Now
if
it
bee
our
dutie
in
affliction
to
flie
vnto
the
Lord
by
prayer
,
it
may
not
be
denied
,
but
that
we
are
to
pray
in
a
sence
of
our
want
;
and
consequently
,
that
wee
are
to
be
humbled
vnder
the
mightie
hand
of
God
,
and
that
we
are
to
mourne
vnder
the
crosse
,
because
by
our
sinnes
wee
haue
offended
God
our
gracious
and
louing
father
,
and
prouoked
him
to
lay
his
rod
of
correction
vpon
vs
.
It
becommeth
not
Christians
when
they
are
afflicted
,
to
be
like
Stoicks
or
stockes
,
without
sence
and
feeling
:
for
it
is
a
signe
of
an
hard
heart
not
to
mourn
when
God
afflicteth
,
Ier.
5.
Lord
thou
hast
stricken
them
,
but
they
haue
not
sorrowed
:
thou
hast
consumed
them
,
but
they
haue
refused
to
receiue
correction
.
Neither
is
there
patience
where
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
want
of
feeling
is
,
neither
is
it
possible
that
any
man
should
profit
by
affliction
,
who
taketh
it
not
to
heart
,
neither
hath
any
sence
thereof
.
Iob
,
though
the
most
notable
patterne
of
patience
,
yet
was
he
notably
humbled
vnder
the
hand
of
God
:
For
when
the
tidings
were
brought
him
of
those
manifold
calamities
which
had
befallen
him
,
he
arose
,
and
rent
his
garment
,
and
shaued
or
polled
his
head
,
and
fell
downe
vpon
the
ground
and
worshipped
.
And
Dauid
,
who
was
both
a
valiant
man
,
and
a
man
according
to
Gods
owne
heart
,
professeth
of
himselfe
,
Psal.
6.
That
he
fainted
in
his
mourning
,
that
he
caused
his
bed
to
swim
euery
night
,
and
that
he
watered
his
couch
with
teares
.
And
Psal.
38.
went
mourning
all
the
way
,
that
he
roared
for
the
very
griefe
of
his
heart
,
&c.
Wherefore
the
hardnesse
of
their
hearts
is
greatly
to
be
lamented
,
who
are
touched
with
no
sence
of
this
common
judgement
,
neither
take
to
heart
this
fearefull
plague
:
for
of
such
may
the
Lord
most
justly
take
vp
that
complaint
,
Ier.
2.
I
haue
smitten
your
children
in
vaine
,
they
receiued
no
correction
.
And
yet
more
fearefull
is
their
estate
,
of
whom
that
complaint
of
the
Prophet
Esay
is
verified
,
chap.
22.
In
that
day
(
the
day
of
publicke
trouble
and
common
calamitie
)
did
the
Lord
God
of
hosts
call
vnto
weeping
and
mourning
,
and
to
baldnesse
and
girding
with
sackeloth
:
and
behold
,
ioy
and
gladnesse
,
slaying
oxen
,
and
killing
sheepe
,
eating
flesh
,
and
drinking
wine
,
eating
and
drinking
,
for
to
morrow
we
shall
die
.
But
what
followeth
?
And
it
was
declared
in
the
eares
of
the
Lord
of
hosts
.
Surely
this
iniquitie
shall
not
be
purged
from
you
till
you
die
,
sayth
the
Lord
God
of
hosts
.
But
to
conclude
this
point
,
let
vs
follow
the
aduice
of
the
Lord
by
his
Prophet
Ioel
:
Therefore
also
now
the
Lord
sayth
,
Turne
you
vnto
me
with
all
your
heart
,
and
with
fasting
and
with
weeping
and
with
mourning
,
rent
your
hearts
and
not
your
garments
,
and
turne
to
the
Lord
your
God
,
&c.
And
thus
it
appeareth
,
that
if
we
are
to
call
vpon
God
in
the
day
of
trouble
,
then
are
wee
to
humble
our selues
before
God
in
the
sence
of
our
miserie
.
Againe
,
if
we
are
to
pray
in
affliction
,
we
must
pray
with
feruencie
and
with
faith
:
for
the
sence
of
our
want
must
not
dismay
vs
or
discourage
vs
from
calling
vpon
God
,
but
must
serue
as
a
spurre
to
pricke
vs
forward
,
and
to
stirre
vs
vp
to
pray
with
feruencie
of
spirit
,
and
with
sighes
that
cannot
be
expressed
.
And
that
wee
may
pray
with
the
more
earnestnesse
,
it
is
very
expedient
,
that
with
our
prayer
we
should
joyne
fasting
:
onely
let
vs
take
heed
that
our
fasting
bee
not
externall
onely
,
but
that
it
be
an
extraordinarie
exercise
of
prayer
and
repentance
,
least
wee
seeme
to
fast
no
better
than
the
beasts
of
Niniuie
.
And
as
wee
are
to
pray
with
feruencie
,
so
also
with
faith
,
being
assured
,
that
the
Lord
doth
not
onely
accept
of
vs
and
our
prayers
in
the
name
&
mediation
of
Christ
,
but
also
that
our
request
shall
be
graunted
to
vs
,
so
farre
forth
as
is
expedient
for
Gods
glorie
and
our
good
.
For
as
Iames
sayth
,
If
any
man
want
wisdome
(
namely
,
how
to
demeane
himselfe
in
affliction
)
let
him
aske
of
God
,
who
giueth
to
all
men
liberally
and
reprocheth
no
man
,
and
it
shall
be
giuen
him
.
But
let
him
aske
in
faith
and
wauer
not
,
&c.
For
it
is
the
prayer
of
faith
that
saueth
the
sicke
,
Call
vpon
me
in
the
day
of
trouble
,
and
I
will
deliuer
thee
.
Which
promises
of
God
if
we
cannot
find
in
our
hearts
to
beleeue
,
to
what
purpose
should
we
pray
?
Wee
are
therefore
to
pray
in
faith
,
That
God
will
cause
all
things
to
worke
together
for
the
good
of
those
that
doe
loue
him
.
Lastly
,
As
therefore
it
is
our
dutie
to
call
vpon
God
in
the
time
of
trouble
,
so
must
we
be
carefull
(
if
wee
would
bee
heard
)
to
pray
according
to
God
,
according
to
the
will
of
God
:
and
namely
and
especially
that
wee
pray
with
sence
and
feeling
of
our
want
;
with
feruencie
of
desire
to
haue
our
wants
supplied
,
and
our
requests
graunted
;
with
assurance
of
faith
grounded
on
the
mediation
of
Christ
,
and
on
the
promises
of
God
;
and
lastly
,
with
perseuerance
and
patience
(
without
fainting
or
circumscribing
of
God
)
to
wait
vpon
him
for
his
mercie
to
be
exhibited
vnto
vs
in
due
time
.
And
forasmuch
as
we
know
not
what
to
pray
as
we
ought
,
spirit
of
grace
and
supplication
,
helpe
our
infirmities
,
and
teach
vs
to
pray
according
to
God
.
3.
The
third
thing
to
be
considered
,
is
the
person
to
whom
our
prayer
is
to
be
directed
.
Call
vpon
me
,
sayth
the
Lord
our
God
,
the
mightie
God
described
vers
.
1.
Hee
sendeth
vs
not
to
any
other
,
either
as
deliuerers
,
or
as
intercessours
,
but
commaundeth
vs
to
come
directly
vnto
himselfe
.
For
of
them
which
in
their
necessitie
flie
vnto
others
,
may
that
complaint
of
the
Lord
bee
verified
,
My
people
haue
committed
two
euils
,
they
haue
forsaken
me
the
fountaine
of
liuing
waters
,
to
dig
them
pits
,
euen
broken
pits
,
that
can
hold
no
water
.
Now
we
are
to
call
vpon
God
,
first
,
because
it
is
he
that
afflicteth
vs
:
For
when
we
are
iudged
,
that
is
,
afflicted
,
we
are
chastised
of
the
Lord
.
that
maketh
peace
and
prosperitie
,
and
it
is
he
that
createth
euill
and
affliction
.
And
shall
there
be
euill
(
namely
of
affliction
)
in
a
citie
,
and
the
Lord
hath
not
done
it
?
Seeing
therefore
it
is
the
Lord
that
afflicteth
vs
,
it
behooueth
vs
,
acknowledging
the
authour
of
our
affliction
,
to
turne
vnto
him
that
smiteth
vs
,
as
the
Prophet
Esay
speaketh
.
But
here
some
man
will
say
:
If
God
were
the
authour
of
mine
affliction
,
there
were
great
reason
that
I
should
both
patiently
beare
it
,
and
also
flie
vnto
the
Lord
for
deliuerance
:
but
this
affliction
which
I
sustaine
,
it
is
to
be
imputed
to
the
vnfaithfulnesse
of
such
a
pretended
friend
,
or
to
the
mallice
and
injurie
of
such
an
enemie
,
&c.
and
therefore
I
see
not
why
I
may
not
wreake
my selfe
vpon
them
.
But
I
answere
,
whatsoeuer
is
the
se●ondarie
cause
of
thine
affliction
,
be
it
the
deuill
himselfe
,
it
is
the
instrument
of
God
,
who
is
the
authour
and
principall
cause
thereof
.
When
it
was
told
Iob
,
that
the
Sabeans
and
Chaldeans
had
carried
away
his
oxen
and
cammels
,
he
acknowledged
the
hand
of
God
,
The
Lord
hath
giuen
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
When
Shemei
reuiled
Dauid
,
were
set
on
fire
from
hell
,
as
Iames
speaketh
of
such
cursed
tongues
,
notwithstanding
Dauid
acknowledged
the
cursed
tongue
of
rayling
Shemei
to
haue
beene
Gods
rod
to
correct
him
.
And
Ioseph
likewise
,
though
hee
knew
that
his
brethren
for
mallice
and
enuie
had
sold
him
into
Aegypt
,
yet
he
acknowledgeth
them
to
be
the
instruments
of
God
,
He
is
our
refuge
and
deliuerer
,
he
is
our
hope
and
strength
,
and
a
most
present
helpe
in
trouble
.
Come
therefore
and
let
vs
returne
to
the
Lord
;
for
he
hath
spoiled
and
he
will
heale
vs
:
he
hath
wounded
vs
,
and
he
will
bind
vs
vp
.
Thirdly
,
he
onely
that
commaunded
vs
to
call
vpon
him
,
he
onely
hath
promised
to
helpe
vs
,
he
onely
is
able
to
heare
our
prayers
and
to
graunt
our
requests
.
thou
which
hearest
the
prayer
,
vnto
thee
shall
all
flesh
come
.
Fourthly
,
when
as
we
flie
vnto
the
Lord
in
time
of
trouble
,
we
glorifie
him
,
acknowledging
him
to
be
infinitely
good
,
and
therefore
willing
;
omnipotent
and
all-sufficient
,
and
therefore
able
to
helpe
and
deliuer
those
which
call
vpon
him
.
And
for
this
cause
the
Lord
in
this
place
preferreth
the
sacrifice
of
prayer
before
all
the
sacrifices
of
the
law
.
Wherefore
grieuously
do
they
offend
,
who
when
the
hand
of
God
is
vpon
them
,
doe
not
call
vpon
him
:
for
they
are
not
onely
injurious
to
themselues
,
but
to
the
Lord
also
,
whom
they
rob
of
that
honour
which
is
due
vnto
him
.
And
this
commeth
to
passe
,
either
because
they
doe
not
acknowledge
the
hand
of
God
,
but
thinke
it
to
be
some
misfortune
,
or
rest
altogether
in
the
secondarie
causes
,
4.
The
fourth
and
last
thing
to
be
considered
,
is
,
the
time
when
we
are
to
pray
vnto
God
.
alwayes
,
and
without
ceasing
;
but
especially
,
as
here
we
are
directed
,
in
the
day
of
trouble
:
and
that
for
these
reasons
.
First
because
our
prayers
then
are
most
necessarie
:
for
then
we
feele
,
and
feeling
doe
confesse
,
that
Gods
helpe
is
so
necessarie
for
vs
,
as
that
we
vtterly
are
vndone
,
vnlesse
the
Lord
doe
helpe
and
succour
vs
.
Vnto
thee
O
Lord
(
sayth
Dauid
)
doe
I
crie
,
ô
my
strength
be
not
deafe
towards
me
,
least
if
thou
answere
me
not
,
I
be
like
to
them
that
goe
downe
into
the
pit
.
Secondly
,
because
our
prayers
then
especially
proceeding
from
the
inward
sence
of
our
want
,
are
most
feruent
and
effectuall
.
For
euen
as
water
whiles
it
runneth
at
large
hath
a
still
motion
,
but
being
gathered
into
straits
,
runneth
with
violence
:
so
it
fareth
with
many
men
,
who
being
at
large
in
ease
and
prosperitie
,
either
pray
not
all
,
or
very
coldly
;
but
being
brought
into
straits
,
they
poure
forth
their
soules
before
the
Lord
like
to
a
streame
of
water
,
as
the
Prophet
Ieremie
speaketh
.
To
which
purpose
Esay
sayth
,
Lord
in
trouble
haue
they
visited
thee
,
they
poured
out
an
humble
and
effectuall
prayer
,
when
thy
chastening
was
vpon
them
.
Thirdly
,
because
the
Lord
doth
therefore
afflict
vs
,
that
we
should
flie
vnto
him
,
therefore
doth
he
bereaue
vs
of
other
helpes
and
meanes
,
that
wee
might
the
more
firmely
relie
vpon
him
.
For
if
wee
were
not
afflicted
,
it
may
be
we
should
not
seeke
to
him
,
or
if
wee
had
other
meanes
,
we
would
relie
vpon
them
.
This
is
testified
by
the
Lord
himselfe
in
the
prophesie
of
Hosea
:
For
I
will
be
(
sayth
he
)
vnto
Ephraim
as
a
Lion
,
and
as
a
Lions
whelpe
to
the
house
of
Iudah
.
I
,
euen
I
will
spoile
,
and
goe
away
,
I
will
take
away
,
and
none
shall
rescue
it
:
I
will
goe
and
returne
to
my
place
(
that
is
,
I
will
withdraw
my
comfortable
presence
from
them
for
a
time
)
till
they
acknowledge
their
fault
and
seeke
me
.
In
their
affliction
they
will
seeke
me
diligently
,
saying
,
Come
let
vs
returne
to
the
Lord
,
for
he
hath
spoyled
and
he
will
heale
vs
,
&c.
And
the
same
may
bee
confirmed
by
the
examples
of
men
in
all
ages
,
when
the
Lord
slew
them
,
they
sought
him
,
and
they
returned
,
and
sought
God
early
.
Manasses
,
though
the
most
wicked
of
all
the
kings
of
Iudah
,
yet
when
he
was
in
tribulation
(
being
taken
captiue
and
bound
in
chaines
and
carried
to
Babylon
)
he
prayed
to
the
Lord
his
God
,
and
humbled
himselfe
greatly
before
the
God
of
his
fathers
,
and
prayed
vnto
him
,
&c.
The
prodigall
sonne
,
though
he
had
runne
a
leaud
course
,
yet
when
he
was
pinched
with
penurie
,
then
hee
did
bethinke
himselfe
of
returning
home
to
his
father
,
and
falling
downe
before
him
,
said
,
Father
,
I
haue
sinned
against
heauen
,
and
before
thee
,
&c.
And
this
is
that
which
some
doe
well
gather
out
of
this
text
,
that
God
doth
therefore
afflict
vs
,
that
we
may
call
vpon
him
,
that
calling
vpon
him
we
may
be
deliuered
,
that
being
deliuered
we
may
glorifie
him
.
Fourthly
,
because
the
Lord
many
times
doth
therefore
delay
his
helpe
and
deferre
our
deliuerance
,
that
our
desire
may
be
inflamed
,
and
our
faith
exercised
,
as
appeareth
by
the
parables
of
the
two
friends
,
Luke
11.5.8
.
and
of
the
widdow
and
the
judge
,
and
the
scope
thereof
,
Luke
18.
his
soule
was
grieued
for
the
affliction
of
Israel
:
by
the
behauiour
of
our
Sauiour
Christ
towards
the
woman
which
was
a
Canaanit
;
Send
her
away
,
for
she
crieth
after
vs
:
And
although
he
answered
,
that
he
was
not
sent
but
to
the
lost
sheepe
of
the
house
of
Israel
,
notwithstanding
shee
importuneth
him
againe
,
and
comming
vnto
him
,
worshipped
him
,
saying
,
Lord
helpe
me
:
And
hauing
receiued
another
repulse
,
our
Sauiour
answering
that
it
was
not
meet
to
take
the
childrens
bread
,
and
to
cast
it
to
whelpes
:
she
acknowledged
her selfe
to
be
such
a
one
,
but
yet
expected
such
crums
as
it
were
from
his
table
.
Whereupon
our
Sauiour
Christ
hauing
tried
her
sufficiently
,
commendeth
her
faith
,
and
graunteth
her
request
.
And
lastly
,
because
the
Lord
in
this
place
hath
not
onely
commaunded
vs
to
call
vpon
him
in
the
time
of
affliction
,
but
also
hath
promised
to
deliuer
vs
.
And
therefore
in
obedience
to
this
commandement
,
and
in
faith
in
this
promise
,
wee
are
to
poure
foorth
our
soules
before
the
Lord
in
the
day
of
affliction
.
But
some
man
will
aske
,
When
is
this
day
of
affliction
,
wherein
we
are
to
call
vpon
God
?
Affliction
is
euery
thing
that
crosseth
our
lawfull
desires
:
and
that
is
either
priuat
,
or
publicke
:
priuat
,
either
belonging
to
our selues
,
or
to
others
:
to
our selues
,
either
in
our
soules
,
as
the
anguish
of
the
soule
for
sinne
,
which
is
the
greatest
affliction
,
or
other
heauinesse
and
passions
melancholike
:
or
in
our
bodies
,
as
sicknesse
,
infirmitie
,
hurts
,
or
wounds
:
or
in
our
goods
,
as
pouertie
,
want
,
losses
,
debts
:
or
in
our
good
name
,
as
infamie
by
euill
reports
or
slaunders
:
or
in
those
that
belong
vnto
vs
,
as
wife
,
children
,
and
seruants
.
To
others
,
as
to
our
kinred
,
friends
,
acquaintance
,
neighbours
,
countreymen
,
brethren
in
Christ
,
as
all
Christians
are
to
be
esteemed
of
vs
,
though
forrainers
in
respect
of
place
,
and
in
respect
of
affection
,
not
well
minded
to
vs
:
for
such
a
sympathie
there
ought
to
bee
betwixt
those
that
are
members
of
the
same
bodie
politick
,
but
much
more
of
the
same
mysticall
bodie
of
Christ
:
especially
when
other
respects
also
concurre
of
kinred
,
amitie
,
acquaintance
,
neighbourhood
,
&c.
that
in
a
fellow
feeling
and
Christian
compassion
,
we
should
mourn
when
other
members
of
the
same
bodie
are
afflicted
.
When
the
affliction
therefore
belongeth
to
our selues
,
we
are
in
our
owne
behalfes
to
call
vpon
God
:
when
to
others
,
we
are
in
tender
compassion
of
their
griefe
to
commend
their
cause
to
God
in
our
prayers
.
Dauid
when
those
who
indeed
were
his
enemies
,
were
afflicted
,
he
humbled
himselfe
in
fasting
and
prayer
for
them
,
Psal.
35.13
.
Ionathan
,
1.
Chron.
10.
and
also
of
Abner
,
2.
Sam.
3.
Publicke
affliction
is
,
when
the
countrey
,
the
Church
or
Commonwealth
is
afflicted
with
any
common
calamitie
;
as
famine
,
sword
,
pestilence
,
desolation
,
captiuitie
,
and
such
like
.
Let
vs
therefore
consider
,
whether
this
present
time
be
a
time
of
affliction
,
or
not
:
and
if
it
be
,
let
vs
know
that
this
commaundement
belongeth
vnto
vs
,
and
that
the
Lord
calleth
vs
to
fasting
and
prayer
.
the
affliction
of
Ioseph
:
thou
art
angrie
when
we
offend
.
Dauid
testifieth
,
that
the
Lord
with
rebukes
doth
chastise
men
for
sinne
:
and
Ieremie
,
That
men
are
punished
for
their
sinnes
:
insomuch
,
that
afflictions
and
punishments
in
the
Scripture
are
often
called
iniquities
and
sinnes
.
But
for
whose
sinnes
I
beseech
you
is
this
publicke
judgement
laid
vpon
the
land
?
For
their
sinnes
alone
,
who
haue
beene
visited
,
or
are
dead
of
the
plague
?
No
I
assure
you
;
but
for
the
sinnes
of
vs
all
.
For
although
God
hauing
mercie
on
vs
,
doth
for
our
sinnes
among
the
rest
afflict
others
and
spare
vs
,
that
wee
beholding
this
common
judgement
in
others
,
deserued
by
our
sinnes
as
well
as
theirs
,
might
meet
him
in
his
iudgements
,
I
tell
you
nay
,
but
vnlesse
you
repent
,
you
all
shall
likewise
perish
.
Wherefore
let
vs
humble
our selues
vnder
the
hand
of
God
,
let
vs
turne
vnto
him
that
smiteth
vs
;
that
of
vs
,
that
at
the
least
may
be
verified
which
is
said
of
the
Israelits
,
when
the
Lord
slew
them
,
they
sought
him
,
and
turned
vnto
him
.
Let
vs
I
say
turne
vnto
him
with
all
our
hearts
,
and
with
fasting
and
mourning
:
let
vs
call
vpon
God
with
vpright
hearts
in
this
time
of
our
trouble
,
that
being
deliuered
out
of
the
same
,
we
may
glorifie
him
.
Who
knoweth
if
he
will
returne
,
and
repent
of
this
euill
;
nay
,
who
knoweth
not
,
or
who
doubteth
but
he
will
haue
mercie
on
vs
and
deliuer
vs
(
if
our
deliuerance
may
bee
for
his
glorie
and
our
spiritual
good
)
seeing
he
hath
so
graciously
promised
in
this
place
,
that
if
we
call
vpon
him
in
the
day
of
trouble
,
he
will
deliuer
vs
,
and
we
shall
glorifie
him
.
Hauing
spoken
of
the
commaundement
,
we
are
now
to
intreat
of
the
promise
,
which
is
added
as
a
reason
or
motiue
to
stirre
vs
vp
to
the
obedience
of
the
commaundement
.
For
as
the
commaundement
teacheth
vs
,
that
if
we
desire
deliuerance
out
of
affliction
that
we
may
glorifie
God
,
we
are
to
begge
the
same
at
the
hands
of
God
by
heartie
prayer
:
so
the
promise
assureth
vs
that
if
wee
call
vpon
God
in
the
day
of
trouble
,
hee
will
deliuer
vs
for
his
owne
glorie
and
our
comfort
:
for
so
he
saith
,
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
.
In
which
words
two
things
are
promised
,
deliuerance
,
and
the
end
or
fruit
thereof
,
which
is
the
glorifying
of
God
.
As
touching
the
former
,
we
are
to
consider
the
circumstance
of
the
person
promising
,
and
the
thing
it selfe
which
is
promised
.
The
person
is
God
:
for
as
it
is
he
that
afflicteth
,
so
it
is
hee
onely
which
deliuereth
,
as
the
Prophet
Hosea
sheweth
:
Yea
before
the
call
,
I
will
aunswere
,
and
while
they
speake
I
will
beare
:
and
the
same
is
signified
in
the
parable
of
the
prodigall
sonne
:
if
we
aske
any
thing
according
to
his
will
,
he
heareth
vs
.
And
if
we
know
that
he
heareth
vs
whatsoeuer
we
aske
,
we
know
that
we
haue
the
petitions
that
we
haue
desired
of
him
.
The
thing
promised
,
is
deliuerance
:
for
so
he
saith
,
I
will
deliuer
thee
.
And
the
same
is
promised
elsewhere
:
for
that
which
our
Sauiour
Christ
hath
taught
vs
to
aske
,
the
Lord
hath
promised
to
graunt
:
But
Christ
our
Sauiour
hath
taught
vs
to
pray
that
we
may
be
deliuered
from
the
euill
of
affliction
,
therefore
the
Lord
hath
promised
deliuerance
therefrom
.
The
like
promise
we
haue
,
When
the
righteous
crie
the
Lord
heareth
them
,
and
deliuereth
them
out
of
all
their
troubles
.
Manie
are
the
troubles
of
the
righteous
,
but
the
Lord
deliuereth
him
out
of
them
all
.
Likewise
Psa.
91
,
He
shall
call
vpon
me
and
I
will
heare
him
,
I
will
be
with
him
in
trouble
:
I
will
deliuer
him
and
glorifie
him
.
We
are
therefore
with
faith
in
this
promise
to
call
vpon
God
,
in
the
time
of
trouble
,
not
doubting
of
the
performance
thereof
:
for
God
who
hath
made
this
promise
,
is
mercifull
,
and
therefore
he
will
in
mercie
heare
those
which
in
trouble
and
miserie
do
call
vpon
him
:
For
so
he
saith
,
Exod.
22
,
When
he
crieth
vnto
me
,
I
will
heare
him
,
for
I
am
mercifull
.
And
he
is
also
faithfull
which
hath
promised
,
not
suffer
vs
to
be
tempted
aboue
our
strength
,
but
with
the
temptation
will
giue
an
issue
that
we
may
be
able
to
beare
it
.
It
is
impossible
that
God
in
his
word
or
promise
should
lie
:
and
therefore
heauen
and
earth
shall
passe
away
,
but
not
one
jot
or
tittle
of
this
word
and
promise
of
God
,
rightly
vnderstood
,
shall
fall
to
the
ground
vnaccomplished
.
The
same
●aith
may
be
confirmed
by
the
experience
of
the
faithfull
in
all
ages
,
who
hauing
called
vpon
the
Lord
in
the
time
of
trouble
,
haue
bene
deliuered
out
of
the
same
.
The
Israelits
were
in
grieuous
thraldome
in
Egypt
,
but
when
they
cried
vnto
the
Lord
he
heard
their
voyce
,
and
deliuered
them
as
themselues
professe
,
Num.
201.6
.
Manasses
,
though
the
most
wicked
of
all
the
kings
of
Iudah
,
yet
being
in
trouble
he
prayed
vnto
the
Lord
and
humbled
himselfe
greatly
before
God
,
cry
vnto
the
Lord
in
their
trouble
he
deliuereth
them
out
of
their
distresse
.
But
for
as
much
as
some
man
may
object
out
of
his
owne
experience
,
That
hee
being
in
trouble
hath
called
vpon
God
,
and
yet
hath
not
bene
deliuered
;
and
that
this
is
not
his
case
alone
,
but
is
and
hath
beene
in
all
ages
the
case
of
many
thousands
:
It
behoueth
vs
therefore
diligently
to
consider
how
this
promise
is
to
be
vnderstood
;
for
that
is
the
matter
of
greatest
importance
which
offereth
it selfe
to
bee
considered
of
in
the
vnfolding
of
this
text
.
For
,
that
the
promise
is
not
to
be
vnderstood
absolutly
&
generally
of
euery
prayer
,
of
euerie
man
,
in
euery
affliction
,
the
experience
of
all
times
doth
sufficiently
declare
.
But
by
conference
of
this
promise
which
other
places
of
Scripture
,
it
may
appeare
,
that
it
doth
admit
a
threefold
limitation
or
restraint
:
The
first
,
in
respect
of
the
partie
that
prayeth
:
the
second
,
in
regard
of
the
prayer
it selfe
:
the
third
concerning
the
thing
which
is
prayed
for
.
For
as
touching
the
first
,
If
any
wicked
man
or
impenitent
sinner
shall
object
against
the
truth
of
this
promise
,
that
hee
hauing
called
vpon
God
in
the
time
of
trouble
,
hath
notwithstanding
not
beene
deliuered
:
let
him
heare
what
immediatly
followeth
this
promise
in
the
next
words
of
the
Psalme
verse
16
,
But
vnto
the
wicked
,
saith
God
,
what
hast
thou
to
do
,
to
declare
mine
ordinances
,
or
to
take
my
couenant
into
thy
mouth
,
as
though
my
promises
belong
vnto
thee
?
For
indeed
not
onely
in
this
place
but
in
many
other
places
of
the
Scripture
,
the
promise
concerning
the
hearing
of
our
prayers
is
restrained
to
the
faithfull
,
and
denied
to
the
wicked
,
Prou.
15
,
The
sacrifice
of
the
wicked
is
abhomination
to
the
Lord
,
but
the
prayer
of
the
righteous
is
acceptable
vnto
him
.
And
againe
,
The
Lord
is
farre
off
from
the
wicked
,
but
he
heareth
the
prayer
of
the
righteous
.
Likewise
,
Psal.
34
,
The
eyes
of
the
Lord
are
vpon
the
righteous
,
and
his
eares
are
open
to
their
cry
:
But
the
face
of
the
Lord
is
against
them
that
do
euill
,
to
cut
off
their
remembrance
from
the
earth
.
The
man
which
had
bene
blind
,
Iohn
9
,
deliuereth
this
sentence
as
the
receiued
opinion
of
the
faithfull
in
those
times
,
We
know
(
saith
he
)
that
God
heareth
not
sinners
(
meaning
impenitent
sinners
)
but
if
any
man
be
a
worshipper
of
God
,
and
doth
his
will
,
him
heareth
he
.
It
is
therfore
the
faithfull
man
whose
prayer
is
accepted
of
God
:
the
just
man
,
who
is
just
before
God
by
faith
,
and
before
men
by
repentance
,
Iames
5
,
The
prayer
of
the
righteous
man
auaileth
much
.
Psalme
.
34
,
When
the
righteous
cry
,
the
Lord
heareth
them
,
and
deliuereth
them
out
of
their
troubles
.
The
man
that
feareth
God
,
Psal.
145
,
The
Lord
will
fulfill
the
desire
of
them
that
feare
him
:
he
also
will
beare
their
cry
,
and
will
saue
them
.
That
loueth
God
,
Psal.
91
,
Because
he
hath
loued
me
,
therefore
will
I
deliuer
him
,
I
will
exalt
him
because
he
hath
knowne
my
name
.
He
shall
call
vpon
me
and
I
will
heare
him
,
I
will
be
with
him
in
trouble
,
I
will
deliuer
him
,
and
glorifie
him
.
That
walketh
vprightly
,
Psal.
84
,
For
the
Lord
God
is
a
sunne
(
that
is
,
the
author
of
light
and
all
comfortable
blessings
)
and
a
shield
(
that
is
,
a
protector
from
all
euill
:
)
the
Lord
will
giue
grace
and
glorie
(
grace
in
this
life
,
and
glorie
in
the
life
to
come
)
and
no
good
thing
will
be
withhold
from
them
that
walke
vprightly
.
That
perseuereth
,
Iohn
15
,
If
you
abide
in
me
,
and
my
words
abide
in
you
,
aske
what
you
will
,
and
it
shall
be
done
to
you
.
That
hath
an
humble
and
contrit
heart
,
Psal.
34.18
,
The
Lord
is
neare
vnto
them
that
are
of
a
contrit
heart
,
and
will
saue
such
as
be
afflicted
in
spirit
.
To
him
will
I
looke
(
saith
the
Lord
)
euen
to
him
that
is
poore
and
of
a
contrit
spirit
,
and
trembleth
at
my
words
.
Psal.
51
,
The
sacrifices
of
God
(
that
is
,
that
which
God
esteemeth
in
steed
of
all
sacrifices
)
is
a
contrit
spirit
;
a
contrit
and
a
broken
heart
,
ô
God
,
thou
wilt
not
despise
.
But
as
for
the
wicked
,
the
Lord
plainely
professeth
that
he
will
not
heare
them
,
Mich.
3.
Though
they
make
many
prayers
,
though
they
cry
loud
in
his
eares
,
Ezech.
8.
Behold
the
Lords
hand
is
not
shortned
that
it
cannot
saue
:
neither
is
his
eare
heauie
that
it
cannot
heare
:
but
your
iniquities
haue
separated
betweene
you
and
your
God
,
and
your
sinnes
haue
hid
his
face
from
you
that
he
will
not
heare
.
iudgement
being
farre
from
vs
,
and
iustice
not
comming
neere
vnto
vs
:
we
wait
for
light
,
but
lo
,
it
is
darknesse
:
for
brightnesse
,
but
we
walke
in
darknesse
:
for
health
,
but
it
is
farre
from
vs
:
for
our
trespasses
are
many
before
the
Lord
,
&c.
And
that
we
may
descend
to
some
particulers
.
If
we
be
guiltie
of
crueltie
and
oppression
,
the
Lord
will
not
heare
vs
.
Esay
1
,
When
you
shall
stretch
out
your
hands
,
I
will
hide
mine
eyes
from
you
,
and
though
you
make
many
prayers
I
will
not
heare
:
for
your
hands
are
full
of
bloud
:
or
if
we
bee
vnmercifull
to
the
poore
:
he
that
stoppeth
his
eare
at
the
crying
of
the
poore
,
he
shall
also
cry
and
not
be
heard
,
Prou.
21
:
or
if
we
refuse
to
heare
and
obey
the
word
of
God
:
for
as
Salomon
saith
,
He
that
turneth
away
his
eare
from
hearing
the
law
,
euen
his
prayers
shall
be
abhominable
:
for
as
in
prayer
we
speake
to
the
Lord
,
so
in
the
preaching
of
the
word
the
Lord
speaketh
vnto
vs
.
And
good
reason
it
is
,
that
the
Lord
should
not
heare
vs
,
if
we
will
not
heare
him
.
Therefore
it
is
come
to
passe
,
saith
the
Prophet
Zacharie
,
That
as
he
cried
and
they
would
not
heare
,
so
they
cried
and
I
would
not
heare
saith
the
Lord
of
hosts
.
Or
if
we
be
close
sinners
and
hypocrits
,
making
faire
shewes
openly
,
and
yet
be
addicted
to
secret
sinnes
:
for
as
Dauid
saith
,
Psal.
66.
If
I
regard
wickednesse
in
mine
heart
,
the
Lord
will
not
heare
me
.
Wherefore
(
beloued
)
as
it
is
certaine
that
our
sinnes
are
the
cause
of
our
affliction
:
so
we
must
be
carefull
to
auoid
our
sinnes
,
if
we
desire
that
our
affliction
may
be
remoued
:
for
they
are
as
a
wall
of
separation
betwixt
God
and
vs
.
And
to
conclude
this
point
:
if
when
thou
callest
vpon
God
in
the
time
of
trouble
,
the
Lord
doth
not
deliuer
thee
,
examine
they
selfe
whether
thou
doest
not
continue
in
sinne
without
repentance
:
and
if
thou
doest
,
breake
off
thy
sinne
by
repentance
,
and
turne
vnto
the
Lord
,
and
he
will
heare
thee
:
for
so
he
saith
by
the
Prophet
Esay
,
after
hee
had
protested
that
hee
would
not
heare
their
prayers
whiles
they
continued
in
their
sinnes
;
Wash
you
,
make
you
cleane
,
take
away
the
euill
of
your
workes
before
mine
eyes
,
ceasse
to
do
euill
,
learne
to
do
well
,
seeke
iudgement
,
releeue
the
oppressed
,
iudge
the
fatherlesse
,
defend
the
widdow
:
Come
now
,
and
let
vs
reason
together
saith
the
Lord
:
though
your
sinnes
were
as
crimson
,
they
shall
be
made
white
as
snow
,
though
they
were
red
like
scarlet
they
shall
be
as
wooll
.
The
second
limitation
,
is
in
respect
of
the
prayer
it selfe
:
For
we
haue
no
assurance
that
God
will
heare
euerie
prayer
,
but
onely
such
as
is
made
according
to
his
will
reuealed
in
his
word
,
as
Iohn
saith
,
this
is
our
assurance
,
that
if
we
aske
any
thing
according
to
his
will
,
he
heareth
vs
.
We
must
therefore
be
carefull
that
our
prayer
be
conformable
to
the
word
of
God
,
both
in
respect
of
the
maner
and
forme
how
we
pray
,
and
also
in
regard
of
the
end
:
as
touching
the
manner
,
there
are
three
things
which
are
especially
required
.
First
,
that
we
pray
in
truth
:
for
it
maybe
that
when
thou
callest
vpon
God
,
thou
prayest
in
hypocrisie
and
not
from
thine
heart
,
either
because
thou
prayest
with
wandring
thoughts
,
or
with
fained
lippes
.
With
wandring
thoughts
:
when
as
thy
tongue
vttering
a
prayer
,
thy
heart
goeth
a
wandring
or
whoring
after
the
vanities
of
this
world
,
or
is
otherwise
distracted
with
other
vnseasonable
thoughts
:
For
if
when
thou
commest
neere
to
the
Lord
with
thy
lippes
,
thou
remouest
thy
heart
from
God
,
thou
maist
justly
feare
left
in
steed
of
the
blessings
which
thou
seemest
to
aske
,
thou
pull
down
the
judgements
of
God
vpon
thee
,
Esay
,
chapter
29.
For
if
thou
shouldest
joyne
into
one
speech
,
the
thoughts
of
thy
mind
,
and
the
words
of
thy
mouth
(
both
which
the
Lord
doth
vnderstand
a
like
,
)
thou
wouldest
be
ashamed
to
deliuer
such
a
speech
to
a
mortall
man
,
which
thou
art
not
ashamed
to
vtter
vnto
the
immortall
God
.
Or
how
canst
thou
looke
that
God
should
heare
or
regard
thy
prayer
,
when
thou
doest
not
heare
nor
regard
thy selfe
?
With
fained
lippes
thou
prayest
,
cry
vnto
God
,
but
not
from
their
harts
,
as
the
Prophet
Hosea
speaketh
:
for
what
doth
a
man
but
lie
,
when
hee
speaketh
otherwise
than
he
thinketh
?
This
is
a
common
fault
of
men
when
they
are
in
affliction
,
to
promise
and
pretend
great
matters
;
when
notwithstanding
their
heart
is
not
vpright
with
God
,
and
therefore
the
more
carefully
to
be
auoided
of
vs
,
lest
we
seeme
with
the
vnsound
Israelits
when
the
hand
of
God
was
vpon
them
,
deceiue
the
Lord
with
our
mouth
,
and
with
our
tongue
to
speake
lies
vnto
him
.
It
is
true
indeed
that
God
hath
promised
to
heare
the
prayers
of
them
that
call
vpon
him
:
but
this
promise
is
to
bee
vnderstood
with
restraint
to
them
that
call
vpon
him
in
truth
.
As
Dauid
most
plainely
teacheth
,
Psal.
145
,
The
Lord
is
neare
to
all
that
call
vpon
him
:
yea
to
all
that
call
vpon
him
in
truth
:
For
that
payer
which
is
acceptable
to
God
,
is
not
onely
the
moouing
of
the
lippes
,
or
the
speech
of
the
tongue
,
or
the
lifting
vp
of
the
eyes
or
hands
,
A
lifting
vp
of
our
hearts
with
our
hands
vnto
God
in
the
heauens
,
as
Ieremie
exhorteth
vs
to
pray
:
it
is
the
pouring
forth
of
our
soule
before
the
Lord
,
as
Anna
expresseth
her
prayer
,
1.
Sa.
1
,
the
prayer
of
the
righteous
man
auaileth
much
,
but
with
this
addition
,
if
it
be
feruent
.
This
is
that
prayer
which
pierceth
the
clouds
,
and
is
effectuall
with
God
.
If
therefore
we
would
obtaine
our
sute
,
let
vs
craue
the
assistance
of
Gods
spirit
,
by
whose
helpe
and
direction
we
may
pray
with
sighes
that
cannot
be
expressed
,
let
vs
learne
to
poure
forth
our
soules
like
a
streame
of
water
,
The
third
thing
required
in
the
manner
is
,
that
wee
pray
with
faith
.
It
may
bee
when
thou
prayest
thou
art
in
doubt
whether
thou
shalt
be
heard
,
and
therefore
mayst
not
looke
to
obtaine
thy
sute
:
For
it
is
the
prayer
of
faith
,
to
which
the
promise
is
made
:
whatsoeuer
you
aske
in
prayer
,
saith
our
Sauiour
Christ
,
if
you
beleeue
,
you
shall
receiue
it
.
Likewise
Iames
,
If
any
man
,
saith
he
,
want
wisdome
,
let
him
aske
it
of
God
,
and
it
shall
be
giuen
him
.
But
let
him
aske
in
saith
and
wauer
not
,
for
he
that
wauereth
is
like
a
waue
of
the
sea
tost
of
the
wind
and
caried
away
.
Neither
let
that
man
thinke
,
that
he
shall
receiue
any
thing
of
the
Lord
.
If
therefore
thou
wouldest
pray
acceptably
,
without
faith
it
is
impossible
to
please
God
.
With
faith
I
say
in
God
:
for
how
canst
thou
call
vpon
him
in
whom
thou
doest
not
beleeue
?
with
faith
in
Christ
,
whom
and
in
whose
name
we
haue
confidence
&
accesse
with
assurance
through
faith
in
him
:
Aske
,
saith
Christ
,
and
it
shall
be
giuen
you
,
&c.
for
whosoeuer
asketh
,
receiueth
,
&c.
And
againe
,
Verily
,
verily
,
I
say
vnto
you
,
whatsoeuer
you
shall
aske
the
father
in
my
name
,
he
will
giue
it
you
.
And
thus
were
we
to
pray
in
respect
of
the
manner
,
viz.
in
truth
and
from
our
hearts
,
otherwise
our
prayer
is
dead
and
without
life
:
in
feruencie
,
otherwise
our
prayer
is
cold
and
luke-warme
:
in
faith
,
otherwise
it
is
turned
into
sinne
.
Againe
,
our
prayer
must
be
conformable
to
the
will
of
God
,
in
respect
of
the
end
.
It
may
be
thou
askest
riches
,
to
spend
the
same
vpon
thy
lust
:
or
thou
askest
deliuerance
out
of
thine
affliction
,
that
thou
mightest
follow
the
pleasures
,
or
haue
opportunitie
or
leisure
to
follow
thine
accustomed
sinne
,
&c.
But
we
may
so
aske
,
and
yet
notwithstanding
the
promise
,
we
may
misse
our
desire
:
for
as
Iames
saith
,
you
aske
and
receiue
not
:
how
so
,
seeing
Christ
hath
said
,
Because
you
aske
amisse
:
and
wherein
did
they
aske
amisse
?
in
respect
of
the
end
;
that
you
might
consume
it
on
your
lusts
.
But
we
must
remember
that
in
this
promise
the
Lord
hath
joyned
these
two
together
,
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
.
And
therefore
if
we
aske
deliuerance
,
we
must
aske
it
to
this
end
,
that
we
may
glorifie
God
.
Wherefore
as
it
is
good
for
the
stirring
vp
of
our
feruencie
and
spirituall
hunger
,
with
our
prayer
to
joyne
fasting
:
so
also
it
is
expedient
for
the
confirmation
of
our
faith
,
and
setling
our
resolution
in
glorifying
God
,
to
joyne
with
our
prayers
godly
vowes
of
some
things
whereby
God
may
be
glorified
.
Iacob
Genes.
28.
of
Anna
,
1.
Sam.
1.
of
Dauid
,
&c.
The
third
limitation
is
in
respect
of
the
thing
which
is
asked
:
for
if
the
cause
why
thou
art
not
heard
and
deliuered
,
is
not
to
be
imputed
either
to
thy
person
,
being
one
that
doth
beleeue
and
repent
;
or
yet
to
thy
prayer
,
being
framed
in
some
measure
according
to
Gods
will
,
both
in
respect
of
the
manner
and
the
end
;
then
art
thou
to
be
assured
and
vndoubtedly
resolued
,
that
the
thing
which
thou
askest
,
is
either
not
good
for
thee
at
all
,
or
else
not
yet
.
And
that
God
doth
alwayes
heare
his
children
praying
vnto
him
effectually
,
though
not
ad
voluntatem
,
according
to
their
desire
,
yet
ad
vtilitatem
,
according
to
their
profit
.
can
giue
to
their
children
good
gifts
,
how
much
more
shall
our
father
which
is
in
heauen
giue
good
things
to
them
that
aske
him
?
Thou
askest
deliuerance
out
of
affliction
,
and
God
hath
promised
to
deliuer
his
chileren
that
call
vpon
him
;
but
it
may
be
,
it
is
not
a
good
thing
that
thou
shouldest
be
deliuered
:
and
therefore
in
that
case
,
deliuerance
is
neither
included
within
the
compasse
of
Gods
promise
,
nor
yet
intended
in
thy
prayer
,
if
it
be
conceiued
aright
:
For
a
promise
,
vnlesse
it
be
of
some
good
thing
,
it
is
a
threatning
rather
than
a
promise
:
we
must
therefore
remember
that
God
hath
promised
to
giue
good
things
to
them
that
aske
him
.
Enoch
,
Thou
art
taken
away
,
least
wickednesse
should
alter
thine
vnderstanding
,
or
deceit
beguile
thy
mind
.
For
when
we
are
iudged
,
that
is
,
afflicted
,
though
it
be
by
bodily
death
,
wee
are
chastised
of
the
Lord
,
that
wee
should
not
be
condemned
with
the
world
.
Or
,
if
thou
shouldest
bee
continued
longer
in
this
life
,
it
may
bee
that
such
common
calamities
as
the
Lord
is
intended
to
bring
vpon
the
land
,
should
happen
in
thy
time
;
and
therefore
God
in
great
mercie
taketh
thee
away
,
as
hee
did
the
godly
king
Iosias
,
King
.
22.20
.
that
thou
shouldest
not
see
the
euill
which
is
to
come
:
as
it
is
said
of
Esay
57.
The
righteous
perish
,
and
no
man
takes
it
to
heart
:
mercifull
men
are
taken
away
,
and
no
man
vnderstandeth
that
the
righteous
is
taken
away
from
the
euill
to
come
.
Or
else
it
is
good
for
thee
,
that
the
affliction
which
thou
desirest
to
bee
remooued
from
thee
,
should
be
continued
vpon
thee
:
thine
estate
and
disposition
being
such
,
that
it
is
very
needfull
for
thee
to
bee
trained
vp
in
the
schoole
of
affliction
,
and
to
be
dayly
exercised
vnder
the
crosse
.
And
therefore
,
if
God
doe
see
it
good
to
take
that
course
with
thee
,
thou
must
resolue
with
patience
and
comfort
to
take
vp
thy
crosse
,
day
by
day
,
as
our
Sauiour
Christ
hath
warned
thee
:
and
remember
,
that
it
is
good
for
a
man
,
if
God
doe
so
appoint
,
to
begin
betimes
,
Or
at
the
least
,
it
is
not
good
for
thee
as
yet
to
be
deliuered
,
because
the
Lord
hath
not
as
yet
attained
to
that
end
for
which
hee
doth
afflict
thee
.
For
if
it
haue
beene
good
for
Dauid
and
the
rest
of
Gods
children
that
they
haue
beene
afflicted
,
Now
the
Lord
afflicteth
his
seruants
,
either
for
their
triall
,
or
for
their
chastisement
.
The
Lord
trieth
them
by
afflictions
,
either
that
his
graces
may
appeare
in
them
to
his
glorie
and
the
good
example
of
others
,
or
that
their
weakenesse
may
be
manifested
,
for
their
owne
amendement
and
instruction
of
others
.
If
hee
trie
men
for
the
manifestation
of
his
graces
in
them
,
it
is
expedient
that
they
should
bee
tried
by
a
triall
proportionable
to
the
measure
of
their
graces
,
either
in
respect
of
the
greatnesse
,
or
of
the
continuance
,
patience
may
haue
her
perfect
worke
in
them
.
And
hence
it
is
that
the
best
men
haue
endured
the
greatest
trials
,
as
appeareth
in
Abraham
,
Dauid
,
and
Iob
,
count
it
exceeding
ioy
,
when
we
fall
into
manifold
temptations
:
knowing
,
that
the
triall
of
our
faith
(
for
so
he
calleth
affliction
)
bringeth
foorth
patience
.
And
let
patience
(
sayth
he
)
haue
her
perfit
worke
,
that
you
may
be
perfit
and
entire
,
lacking
nothing
.
If
the
Lord
doe
trie
vs
to
discouer
and
bewray
our
weakenesse
,
that
so
hee
may
abate
our
pride
,
and
humble
vs
before
him
;
it
is
sometimes
expedient
that
the
affliction
should
be
prolonged
,
though
to
our
griefe
for
the
present
,
-
1.
First
therefore
the
Lord
doth
chastise
vs
,
that
hee
might
teach
vs
to
know
our selues
,
and
acknowledge
our
sinnes
,
-
2.
That
he
might
stirre
vs
vp
to
call
vpon
him
often
,
-
3.
That
he
might
reclaime
vs
from
sinne
,
Pe●
.
4.1
.
and
might
mortifie
our
corruptions
:
for
as
fire
purgeth
gold
,
so
doth
affliction
the
children
of
God
.
-
4.
That
he
might
teach
vs
obedience
by
those
things
which
we
suffer
.
-
5.
That
hee
might
waine
our
soules
from
worldly
desires
.
-
6.
That
he
might
exercise
and
strengthen
our
faith
and
patience
.
Well
then
,
call
thy selfe
to
an
account
,
thou
which
thinkest
it
so
long
till
thou
bee
deliuered
.
First
,
art
thou
not
yet
humbled
vnder
the
mightie
hand
of
God
,
but
continuest
still
as
proud
and
as
vaine
as
in
former
times
?
assure
thy selfe
it
is
good
for
thee
that
thine
affliction
should
be
continued
,
that
thou
mayest
learne
humilitie
and
the
knowledge
of
thy selfe
,
and
mayest
be
brought
to
a
more
serious
consideration
of
thy
sinnes
and
of
thy
wretched
estate
in
thy selfe
.
2.
Doest
thou
not
flie
vnto
the
Lord
by
prayer
,
or
if
thou
prayest
,
doest
thou
pray
but
coldly
,
and
as
it
were
for
fashion
sake
?
therefore
the
Lord
delayeth
to
helpe
and
deliuer
thee
,
that
thou
mayest
learne
to
call
vpon
him
seriously
and
feruently
.
3.
Hast
thou
not
yet
repented
thee
of
thy
sinne
,
whereby
thou
diddest
prouoke
the
Lords
anger
against
thee
?
Hast
thou
not
yet
turned
to
him
that
smiteth
thee
?
Therefore
doth
he
continue
thine
affliction
as
thou
continuest
thine
impenitencie
:
Esay
.
9.13
.
and
as
thou
delayest
thy
repentance
,
so
doth
he
delay
his
helpe
.
4.
Hast
thou
not
yet
learned
obedience
by
that
which
thou
doest
suffer
?
Therfore
doth
he
still
continue
thine
affliction
,
to
teach
thee
obedience
,
and
to
make
thee
partaker
of
his
holinesse
:
foorth
the
quiet
fruit
of
righteousnesse
vnto
thee
who
art
exercised
thereby
.
Dauid
,
as
hee
professeth
of
himselfe
,
that
it
was
good
for
him
that
hee
had
beene
afflicted
,
that
●e
might
learne
the
statutes
of
the
Lord
:
so
he
pronounceth
that
man
blessed
whom
the
Lord
doth
chastise
and
teach
in
his
law
,
&c.
5.
Art
thou
still
addicted
to
the
world
,
minding
and
affecting
things
below
,
more
than
the
things
which
are
aboue
?
Therefore
the
Lord
mingleth
thy
worldly
prosperitie
with
the
gall
of
affliction
,
that
as
nurses
by
laying
bitter
things
vnto
their
dugs
,
doe
waine
their
children
from
them
,
so
hee
by
affliction
might
waine
thee
from
the
world
:
and
that
through
bearing
the
crosse
thou
mightest
bee
crucified
to
the
world
,
6.
Hast
thou
not
yet
learned
patiently
to
beare
the
crosse
,
&
to
repose
thine
affiance
in
God
more
than
in
the
meanes
which
God
permitteth
to
thee
?
Therefore
doth
he
still
continue
thine
affliction
,
that
thy
patience
might
be
exercised
,
and
by
exercise
confirmed
,
as
the
Scriptures
testifie
:
therefore
doth
the
Lord
bereaue
thee
of
other
meanes
,
I●m
.
1.3
.
that
thou
mightest
relie
onely
vpon
him
.
Here
then
we
are
to
be
admonished
to
make
a
right
vse
of
our
afflictions
,
and
as
we
desire
to
be
deliuered
for
our
comfort
,
so
to
labour
,
that
these
or
such
like
effects
may
by
our
affliction
be
wrought
in
vs
:
for
if
wee
desire
to
bee
deliuered
out
of
affliction
,
before
it
hath
wrought
any
good
effect
in
vs
,
wee
desire
vnawares
that
God
should
giue
vs
ouer
as
incorrigible
.
When
as
therefore
a
faithfull
man
hath
prayed
effectually
vnto
the
Lord
for
deliuerance
out
of
affliction
,
and
yet
is
not
deliuered
,
let
him
know
that
it
is
not
good
for
him
to
be
deliuered
as
yet
.
And
withall
,
let
him
bee
persuaded
of
these
two
things
:
First
,
that
God
doth
chastise
him
in
[
1
](A20731-e20710-b)
1
Apoc.
3.19
.
loue
,
for
his
[
2
](A20731-e20730-b)
2
Heb.
12.10
.
profit
,
according
to
his
necessitie
,
as
being
not
[
3
](A20731-e20750-b)
3
Lam.
3.33
.
delighted
with
our
afflictions
:
and
therefore
inflicteth
vpon
him
no
greater
measure
of
affliction
,
than
in
his
fatherly
wisedome
he
thinketh
necessarie
.
And
therefore
wee
ought
to
possesse
our
soules
in
patience
,
committing
and
resigning
our selues
into
the
hands
of
almightie
God
,
as
of
a
most
wise
and
louing
father
,
and
most
expert
phisition
of
our
soules
.
A
sonne
that
hath
any
grace
in
him
,
will
meekely
submit
himselfe
to
the
chastisement
of
a
wise
and
carefull
father
:
Secondly
,
let
him
be
assured
that
the
Lord
doth
neuer
reject
the
effectuall
prayer
of
a
faithfull
man
,
but
alwayes
heareth
the
same
graciously
,
if
not
according
to
his
desire
,
yet
according
to
his
profit
:
yea
,
that
hee
alwayes
graunteth
it
,
if
it
be
rightly
conceiued
.
For
as
we
are
to
aske
spirituall
graces
necessarie
to
saluation
absolutely
;
so
wee
are
to
beleeue
absolutely
,
that
God
will
graunt
the
same
vnto
vs
:
yea
this
is
a
certaine
and
comfortable
truth
,
that
whosoeuer
hath
thus
much
grace
,
truly
and
earnestly
to
desire
any
sanctifying
grace
,
the
same
grace
is
alreadie
begun
in
him
,
the
Lord
accepting
in
his
children
the
will
for
the
deed
.
And
as
wee
are
to
aske
temporall
blessings
conditionally
,
so
farre
foorth
as
the
graunting
thereof
may
stand
with
Gods
glorie
and
our
euerlasting
good
;
so
we
are
to
beleeue
and
to
be
assured
that
God
will
graunt
the
same
,
so
farre
forth
as
may
be
for
the
glorie
of
his
name
,
and
for
our
spirituall
good
.
Wherefore
to
conclude
,
if
it
be
good
for
the
children
of
God
to
be
deliuered
out
of
affliction
,
the
Lord
deliuereth
them
when
they
haue
called
vpon
him
,
according
to
his
most
gracious
promise
in
this
place
:
but
if
it
bee
not
good
for
them
to
be
deliuered
,
then
deliuerance
(
being
not
a
blessing
)
is
not
within
the
compasse
of
Gods
promise
;
to
worke
together
for
the
good
of
them
that
loue
him
.
And
thus
much
concerning
the
deliuerance
promised
,
now
followeth
the
fruit
of
deliuerance
obtained
.
And
thou
shalt
glorifie
me
.
Out
of
which
words
wee
are
briefely
to
obserue
foure
things
:
the
first
,
for
the
comfort
of
the
godly
and
the
terrour
of
the
wicked
.
For
if
wee
therefore
aske
deliuerance
,
that
wee
may
glorifie
God
,
and
haue
a
certaine
purpose
and
setled
resolution
,
after
we
are
deliuered
to
glorifie
him
,
especially
if
wee
confirme
our
purpose
and
resolution
by
a
godly
vow
;
wee
may
from
hence
conceiue
certaine
hope
that
we
shall
be
deliuered
,
for
so
much
as
wee
hereby
doe
plainely
see
,
that
our
deliuerance
and
safetie
shall
bee
joyned
with
Gods
glorie
:
In
death
there
is
no
remembrance
of
thee
:
in
the
graue
,
who
shall
praise
thee
?
But
if
we
haue
a
purpose
to
continue
in
our
sinnes
,
and
therefore
desire
deliuerance
that
we
may
haue
freedome
to
follow
our
owne
courses
;
as
we
cannot
intreat
the
Lord
that
hee
would
deliuer
vs
for
his
owne
name
sake
,
so
can
we
not
conceiue
hope
that
we
shall
be
deliuered
for
our
good
,
seeing
our
life
after
our
deliuerance
is
like
to
be
joyned
with
the
dishonour
of
God
.
The
second
thing
serueth
for
our
instruction
.
That
as
we
are
here
taught
,
so
we
should
not
onely
acknowledge
the
glorie
of
God
to
bee
the
end
of
our
deliuerance
and
preseruation
,
but
also
bee
carefull
to
referre
the
same
to
the
glorifying
of
God
:
for
this
is
the
supreme
end
of
our
life
and
being
:
Whereunto
if
our
life
be
not
referred
,
we
liue
in
vaine
.
Many
when
they
are
in
distresse
will
promise
and
vow
a
studie
and
care
of
glorifying
God
after
they
are
deliuered
,
of
which
vow
notwithstanding
afterwards
they
are
vnmindfull
.
But
it
may
be
asked
,
how
are
we
to
glorifie
God
?
I
answer
,
both
inwardly
,
and
outwardly
.
Inwardly
,
in
our
minds
,
by
intending
the
glorie
of
God
in
all
things
,
or
as
the
Prophet
Malachie
speaketh
,
By
putting
into
our
harts
to
giue
glorie
to
his
name
;
that
whether
we
eat
or
drinke
,
or
whatsoeuer
we
do
,
all
may
be
done
to
the
glorie
of
God
.
render
vnto
the
Lord
for
all
his
benefits
towards
vs
,
we
must
resolue
as
he
doth
,
to
take
the
cup
of
saluation
,
that
is
,
of
thankes
for
his
preseruation
of
vs
,
pay
our
vowes
vnto
the
Lord
.
And
if
this
be
the
onely
thing
almost
which
we
can
render
vnto
the
Lord
,
we
are
exceedingly
vnthankfull
,
if
we
bee
wanting
therein
.
We
are
also
to
make
the
glorie
of
God
the
end
of
our
speech
,
by
auoiding
all
idle
words
,
and
rotten
speeches
,
whereby
good
maners
might
be
corrupted
.
And
contrariwise
,
endeuouring
that
our
speech
being
gracious
alwayes
and
seasoned
with
salt
,
God
may
be
glorified
thereby
,
and
our
brethren
edified
.
Lastly
,
we
are
by
our
deeds
to
glorifie
God
,
by
bringing
forth
the
fruits
of
good
works
:
For
by
this
meanes
we
shall
not
onely
glorifie
God
our selues
(
as
our
Sauiour
Christ
saith
,
●o●
.
2.12
.
Herein
is
my
father
glorified
that
you
bring
forth
much
fruit
)
but
also
be
authors
vnto
others
of
glorifying
him
,
to
which
purpose
hee
exhorteth
vs
so
to
let
our
light
shine
before
men
that
they
seeing
our
good
workes
may
glorifie
our
father
which
is
in
heauen
.
The
third
thing
to
be
obserued
,
is
a
twofold
doctrine
.
For
first
,
when
God
doth
promise
vs
this
grace
to
glorifie
him
,
this
proueth
,
that
or
care
and
studie
to
glorifie
God
,
is
not
a
matter
in
our
owne
power
,
but
is
the
free
gift
of
God
.
And
therefore
as
the
Lord
here
promiseth
●nd
elsewhere
sweareth
to
giue
vs
this
grace
,
so
are
we
by
earnest
prayer
to
begge
the
same
at
his
hands
,
as
we
are
taught
in
the
first
petition
of
that
forme
of
prayer
which
Christ
hath
prescribed
to
vs
;
The
fourth
&
last
thing
is
a
reproofe
&
check
of
those
who
haue
no
zeale
of
Gods
glorie
:
for
seeing
the
Lord
promiseth
to
the
faithfull
that
they
shall
glorifie
him
,
and
elsewhere
by
oath
confirmeth
that
to
those
that
he
re-redeemeth
he
will
giue
this
grace
to
worship
him
in
holinesse
and
righteousnesse
:
To
conclude
therefore
,
that
this
affliction
,
and
hand
of
God
afflicting
vs
may
be
remoued
;
let
vs
flie
vnto
God
by
humble
,
heartie
and
effectuall
prayer
,
as
we
are
commanded
in
this
place
;
let
vs
humble
our selues
vnder
the
mightie
hand
of
God
,
vs
turn●
vnto
him
that
hath
smitten
vs
,
let
us
be
carefull
to
meete
him
in
his
iudgements
,
let
vs
repent
of
our
sinnes
,
let
vs
vnfainedly
vow
the
sacrifice
of
praise
and
thanksgiuing
,
and
a
serious
care
hereafter
to
glorifie
God
,
that
so
with
better
assurance
of
faith
we
may
intreat
him
to
deliuer
vs
,
let
vs
be
mindfull
to
glorifie
him
,
and
to
render
our
vowes
vnto
the
most
high
:
that
so
it
may
plainely
appeare
,
that
our
preseruation
and
life
is
joyned
with
the
glorie
of
God
.
Otherwise
if
we
shall
forget
this
great
mercie
of
God
,
and
dishonour
him
by
our
sinnes
,
we
are
to
feare
lest
some
more
grieuous
iudgement
shall
befall
vs
.
As
our
Sauiour
Christ
said
to
the
man
whom
he
had
cured
,
Behold
,
thou
art
made
whole
,
sinne
no
more
,
lest
a
worse
thing
come
vnto
thee
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
FINIS
.