The Doctrine of Fasting and Prayer, Sermon 3
SERMON III.
Sept. 7. 1625.
THe two first points observed in this Verse we have already dispatched: that is, first the time wherein he shewed his kindnesse unto them, and the occasion he tooke to do it, when they were sicke: secondly, the duty and meanes whereby he expressed his kindnesse unto them, he prayed in an extraordinary manner for them. Now this extraordinary prayer he made for them is s…t forth 1. by the outward and bodily helpes he used in this prayer; 2. by the inward disposition of his mind and heart in it. The outward and bodily helpes he used in this his prayer were two, the cloathing of him…lfe with sackcloth, and fasting. For the first of these, we shall find it was much used by Gods people in their extraordinary prayers, Nehem. 9. 1. The children of Israel were essembled with fasting, and with sackcl…athes, and earth upon them: & Ion. 3. 5. The people of Niniveh proclaimed a fast, and put on sackcloth, from the greatest of them even unto the least of them. Yea the Lord Himselfe sometimes commanded them to do so, Esa. 22. 12. The Lord God of hosts called them to girding with sackcloth. Ioel 1. 13. Lie all night in sackcloth ye Ministers of my God. And least you should from hence conceive that we also are now bound to use it; you must understand,
First, that in those dayes it was neither enjoyned, nor used as a religious ceremony appropriated to this part of Gods worship, but as a civill signe whereby men were wont to testifie their sorrow; as wearing of blacke is now among us. So in that mourning for Abner (wherein there was no prayer nor religious duty performed) David commanded, 2 Sam. 3. 31. Rent your clothes, and gird you with sackcloth, and mourne before Abner. So Hezechia and his nobles upon the hearing of Rabshakehs blasphemy, to testifie their sorrow, (though they kept no fast then) covered themselves with sackcloth, 2 King. 9. 1, 2. Yea Benhad…ds servants (though they knew not what extraordinary prayer meant) when they were to sue to Ah…b for mercy, to professe their sorrow and humility, put sackcloth on their l…ines, and ropes on their heads, 1 King. 20. 32.
But how should it be so much used in this so solemne a part of Gods worship,Object. and enjoyned also by the Lord, if it were meerely a civill thing, and no religious ceremony?
I answer:Answ. We are now enjoyned in our Church-assemblies to weare such apparell as is comely, decent, and fit for our estate and condition; I will (saith the Apostle, speaking of the behaviour of all Gods people in the publike assemblies, 1 Tim. 2. 9.) in like manner also that women adorne themselves in modest apparell, with shamefastnesse and sobriety; and yet is that no Ecclesiasticall ceremony, no matter of religion, but a thing meerly civill.
Secondly, We must understand, that in these civill things, that might be decent and fit in one Country, (and consequently commanded of God) which in another Country is utterly undecent, and consequently forbidden. It was a great sinne among the Corinthians for a woman to come into the congregation with her head uncovered; that is, without a veile to cover her whole head, 1 Cor. 11. 5. In our congregations (because it is undecent) it were a sinne for a woman to come so attired. In which respect, though we have oft in the New Testament mention of fasts both publike and private; of sackcloth used in them, we have no mention at all.
Now this being premised for the understanding of the words,Nota. 3. the thing we have to observe in them for our instruction is this; that David in his extraordinary prayer used these outward and bodily exercises as helpes to his prayer: and from this we have to learne what we should do in the like case: that is,
That in the dayes of our humiliation,Doct. 3. besides fervent prayer, and the inward afflicting of the soule, there are certaine outward and bodily exercises to be used by Gods people.
As in our ordinary prayers there be certaine outward things may helpe us much, and consequently may not be neglected; (as 1. fit time and place, wherein we may be freest from distraction. Our blessed Saviour himselfe in the morning before day, went out, and departed into a solitary place, and there prayed, as we read, Mar. 1. 35. and commands us (Mat. 6. 6.) to go into a closet to make our private prayers, and to shut the doore to us: and 2. fit gestures also; as kneeling when we can. O come let us worship and fall downe; let us kneele before the Lord our maker, saith the Prophet, Psal. 95. 6. and standing up when we cannot conveniently kneele. The Publican (though he were much humbled and dejected in himselfe) stood when he prayed even in the Temple, as we read, Luke 18. 13. For, that also is a signe of reverence and humility. When Eglon heard Ehud say, he had a message to him from God: he arose out of his seat, Iudg. 3. 20.) so in our extraordinary prayers there be certaine outward and bodily exercises that may helpe us much, and are therefore not to be neglected by us. And those are of two sorts; some consist in doing and performing certaine duties; and some in forbearing some such things as at other times we may use.
Foure things I find performed by Gods people at the times of their extraordinary prayers, and dayes of humiliation, specially such as have been publike and solemne.
First, The reading and preaching of the Word. Two notable examples we have for this. Neh. 9. 3. They stood up in their place, and read in the Booke of the Law of the Lord their God one fourth part of the day. And how did they read? That you shall find Neh. 8. 8. They gave the sense, and caused them to understand the reading. Yea they applied it so effectually, that it wrought marvellously upon the peoples hearts, as appeareth Verse 9. The other example is Ier. 36. 5, 6. Ieremiah commanded Baru…h, saying, I am shut up, I cannot go into the house of the Lord: therefore go thou, and read in the roll which thou hast written from my mouth, the words of the Lord in the eares of the people, in the Lords house; upon the fasting day. And why did they use this? Not so much for the inlightning and informing of the judgement, as 1. for to worke upon the heart, and further it in humiliation: for, the Word is powerfull that way, Ier. 23. 29. Is not my Word like a hammer that breaketh the rocke in peeces? It is like Aarons rod, that is able to fetch water out of the rocke, Exod. 17. 6. And 2. to quicken the heart to fervent prayer: This reason Ieremy gives why he would have preached to them on the day of their fast; and when he could not do that, would needs have Baruch read the Word to them, Ier. 36. 7. It may be they will present their supplication before the Lord: this will stirre them up to pray fervently.
Secondly, I find singing of Psalmes used in a most publike and solemne fast, 2 Chron. 20. 19. For, as there be Psalmes of all sorts, of mourning and lamentation, as well as of thanksgiving; so is the exercise of singing them a singular meanes to stirre up holy affections of all sorts, Ephes. 5. 18, 19. Be ye filled with the Spirit: speaking to your selves in Psalmes.
Thirdly, I find Gods people have used to joyne with their extraordinary prayers (as a meanes to make them the more effectuall) almes-deeds and giving to the poore, Acts 10. 4. Thy prayers and thine almes-deeds are come up for a memoriall before God. And no marvell: for, see what testimony our Saviour gives unto this, Luke 11. 41. Give almes of such things as ye have, and behold all things are cleane unto you.
Fourthly and lastly, I find that in their solemne fasts they have beene wont to examine and inquire what foule sinnes have beene committed amongst them, that might be the causes of Gods judgements; and to censure and reforme them. This to have beene the custome of Gods people, may appeare by the fast that was kept in Iezrel, 1 King. 21. 8,—10. Iesabel wrote to the Elders and Nobles there, to proclaime a fast: (upon occasion pretended (as it seemes) of some great judgement on the land, or on that city, present, or feared) In this fast inquiry was made (as it may appeare) what should be the cause of that judgement. Two false witnesses step up, (suborned for the nonce) and charge Naboth to be the cause of that judgement; for he had blasphemed God and the King. And indeed of all things that can be done at a fast, this hath beene held by Gods people the principall, and that that would give more force to their prayers than any thing els. See it in Ezra 10. 1,—3. so Ne…. 9. 2. The seed of Israel (upon the day of their fast) separated themselves from all strangers. And Verse 38. they made a solemne covenant with God, and (Cap. 10. 29, 30.) bound themselves by an oath to walke in Gods Law, and to observe, and do all His commandements, and that they would no more match with idolaters. Where this was not done (by those whom it concerned) where no care was taken to find out and amend those things that did provoke God to wrath, the prayers of the best men in the world could never prevaile much with God. See a notable example of this, Iosh. 7. A better man than Ioshua could not pray; a more fervent and effectuall prayer could no good man make than he did, Iosh. 7. 6,—9. yet the Lord was so farre from hearkening to him, that He checks him for it, Verse 13. Get thee up, wherefore lyest thou thus upon thy face? Israel hath sinned, and shall never stand before their e…emies, till they have found out, and purged themselves from this sinne. And as soone as Achan was found out and punished, Ioshuahs prayer was heard presently, Iosh 8. 1.
I have shewed you what these helpes are that are …o be used in our extraordinary prayers, which consist in doing and performing of certaine duties. There are some other helpes to be used which consist in forbearing and wai…ing our selves from some things upon that day which at other times we may lawfully use. Therefore the fast-day is called a day of restraint, Ioel. 1. 14. & Z…c. 7. 3. The Iewes say that on every fast that they had kept (foure times a yeare during the whole time of their captivi…y, Zac. 8. 19.) they had separated themselves. Now the things we must forbeare on the fast-day are five in number.
First, All manner of food; all kind of meat and drinke whatsoever. So in the fast that Esther enjoyned they might neither eat nor drinke while the fast lasted, Est. 4. 16. And so in the fast of Niniveh, Ion. 3. 7. Let them not taste any thing, let them not feed, nor drinke water. So of Ezra (Chap. 10. 6.) it is said that on the fast-day he did eat no bread, nor drinke water.
Secondly, All costlinesse and neatnesse in our apparell and attire must be forborne on that day. See such examples for this as are beyond all exception, even of great Princes. In a private and domesticall fast (I meane not a secret fast, of which our Saviour saith Mat. 6. 17. When thou fast…st, annoint thine head, and wash thy face) it is said of David, 2 Sam. 12. 20. and of Esther, Chap. 5. 1. that when their fast was ended, they changed their apparell, and put on that that befitted their degree; which argueth plainly, that while their fast lasted they had forborne to weare it. And in a publike fast we have the like example of the King of Nin…veh, Ion. 3. 6. He laid his robe from him, and c…vered himselfe with sackcloth. For, as bravery, costlinesse, and neatnesse in apparell hath great cause to puffe up our flesh, and make it proud: so the neglect of the costlinesse and neatnesse of our apparell, (when it is voluntary) is a speciall meanes both to testifie and increase the humiliation of the heart. So Mephibosheth sheweth his sorrow for Davids trouble, 2 Sam. 19. 24. He had neither trimmed his beard, nor washed his clothes, from the day that the King departed, till he came againe in peace. So Exod. 33. 4. When the people had heard those evill tidings, (that God would not go with them into Canaan) they mourned, and no man did put on his ornaments: and this they did by Gods expresse commandement, as appeares in the n…x… Verse.
Thirdly, we must abstaine (while the fast lasteth) from delights of all sorts, from all meanes of joy and gladnesse, which at other times are most lawfull: Even from the delight which is taken in the mariage bed, 1 Co. 7. 5. even the new-maried couple must do it, Ioel 2. 16. much more from musicke, Dan. 6. 18. and from all recreations whatsoever. It is spoken of therefore as a foule sinne, Esa. 58. 3. Behold in the day of …our fasting ye find pleasure.
Fourthly, We must also abstaine from the works of our calling, not onelyonly servil…; (as on other holy dayes, Levit 23 7, 8, 21, 25, 35.) but on the Sabbath, and on the fast day all workes are forbidden, Levit 16. 29, & 23, 28, 31. and that upon no small penalty, Levit. 23. 30. Whatsoever soule it bee that doth any work in that same day, the same soule will I destroy from among his people.
Fiftly, and lastly, We must also upon the fast day make some abatement of our naturall rest, and sleep, 2 Sam. 12. 16. David fasted, and went in, and lay all night upon the earth; and Ioel 1. 13. Ly all night in sack-cloth, ye ministers of my God; which it was not possible for them to doe without some abatement of their ordinary rest, and sleep. And the reason of this is evident, because as ordinary, and much sleep is a great means of satisfaction, and contentment to the body (I said my bed shall comfort me, saith Ioel 7. 13. my couch shall ease my complaint) soe doth the want of it afflict the body much, as appeareth also by Iobs complaint. VVearisome nights are appointed to me (saith he Iob 7. 3, 4.) when I lye downe, Isay, when shall I arise, and the night be gone? and I am fall of tossings to and fro unto the dawning of the day.
And this separation, and restraint of our selves from these foure things must continue during the space of one whole day, that is foure and twenty houres. No fast we read of in Scripture continued for any lesse time. And we have expresse commaundment we should keep it as a Sabbath, Levit. 16. 31. It shall be a Sabbath of rest unto you. Yea in this very point we should keep it as a Sabbath, Levit. 23. 32. It shall begin in the ninth day (of the seventh mo…h) at even; from even unto even shall ye celebrate your Sabbath. Now before I proceed to give you the reasons why this abstinence, and restraining of our selves in these foure things should be so necessary upon the day of our fast, I must give you certain cautions to prevent the mistaking of this Doctrine.
First;Caution 1. That this outward abstinence is not the chief part of a true fast, not the chief help to our prayers, the inward humiliation of the soule is farre more acceptable to God, and hath more force to make our prayers pierce the Heavens then all this. Bodily exercise profiteth little (saith the Apostle 1 Tim. 4. 8. and such are all these foure parts of abstinence that you have heard of) But godlinesse (whereof the inward afflicting of the soule, and mortifying of our lusts is a chief part) is profitable unto all things. Rent your hearts, and not your garments, saith the Prophet Ioel 2. 13. Nay the restraining of our selves in these foure things is in it selfe no service of God nor acceptable at all unto him, further then as it is a help to the inward humiliation of the heart, and even animated by it. That that is said of the one of these may bee fitly said of all, Mat. 15. 11. That which goeth into the mouth defileth not a man: and Rom. 14. 17. The Kingdome of God (consisteth not in) meat or drink.
Secondly,Caution 2. That these outward signes, and helpes to humiliation must bee increased according to the increase, and urgency of the cause. As there bee degrees in Gods judgements on a land, or family, or person, some more generall then other some, some more extreame then other some, seven times more grievous as the Lord speaketh, Levit. 26. 24. and such as doe more deeply affect the heart; so ought these outward signes, and helps of our humiliation, bee proportionable thereunto. Whereas ordinarily the fasts wee read of lasted but a day (Levit. 23. 32. from even to even. Iudg. 20. 26. they fasted that day untill even. 2 Sam. 1. 12. they mourned, and wept, and fasted untill even) the fast we read of, Esth. 4. 16. was kept three dayes and three nights together.
If any man shall aske me, doth not that example bind us? I answer three things. 1. That we in these Northerne Climates are not able to forbeare meat so long as they in those Countries were. (Experience teacheth us that the Spaniard and Italian needs not meat so much as we.) 2. We have not (blessed be God) the like occasion. That judgement was so extreme, generall, presently imminent, as they might well hold out their fast so long with feeling, and affection; which is the maine thing to be looked unto in this case, and without hope, and likelihood of that, the injoyning of the other were but grosse hypocrisie, as is plain by that speech of our Saviour, Matth. 15. 7, 8. 3. From that example we learne, that though we cannot keepe so long a time without any intermission as they did, yet when God shall increase the causes and occasions of our humiliation, we may and ought to increase and multiply our fasts in that manner as the men of Iabesh Gilead did, 1 Sam. 31. 13. they f…sted seven dayes. Which also justifieth this most Christian and religious decree of our King and State, in injoyning (during this time of so great calamity) a generall fast to be kept every weeke.
Thirdly,Caution 3. That this law of outward abstinence in the dayes of our humiliation must give place to the necessity of man; necessity (said I) yea even unto decency and conveniency also in some sort. Though we must on the fasting day abridge our selves in our apparell, yet may we have respect to comlinesse in our apparell even on that day. We may not disguise our bodies, or make them ridiculous, as our Saviour noteth it to have beene the fashion of hypocrites to do. They disfigure their faces (saith He, Mat. 6. 16.) that they may appeare unto men to fast. It is required even of the Minister, and so likewise of other men, to be foreign, comely and decent even that way, 1 Tim. 3. 2. So though we must for the whole day of our humiliation abstaine from all food, yet such as cannot fast so long without evident danger 1. either of their health, or 2 of making themselves unfit to performe the spirituall duties of the day, may lawfully eat something upon the fast day. Two things will make this evident.
First, The rest of the Sabbath (which is as strictly injoyned as abstinence at a fast, yet) might be lawfully broken for the preservation of a mans life, as we see in Eliahs travell (1 King. 19. 8.) five or sixe Sabbaths together; yea for the preservation of the life of a beast, Luke 14. 5. yea for the preservation of the health of a beast, Luke 13. 15. For, God delights more in mercy, than in any externall workes even of His owne s…rvice, Mat. 12. 7.
Secondly, This abstinence is injoyned but for a helpe to our prayers, and other spirituall duties; when once it ceaseth to be a helpe, and proves an hinderance to them, then is it of no worth with God. I grant that such as cannot thus abstaine, cannot keepe a fast; but yet may they keepe a day of humiliation in as acceptable and effectuall a manner, as they that can fast best. Provided, 1. that they abuse not this liberty, and pretend necessity when there is none; but remember that they have herein to deale with God which knoweth their heart, 1 Thes. 2. 4. Gal. 5. 13. Brethren, ye are called unto liberty, onelyonly use not your liberty as an occasion to the flesh. 2. That that which they eat upon the day of humiliation, be neither for quantity nor quality such, but that they may still preserve in themselves such a feeling of the want of food as may afflict nature, as we see Daniel did, Dan. 10. 3. I eat no pleasant bread, neither came fl…sh nor wine within my mouth, neither did I annoint my selfe at all, till three whole weekes were fulfilled.
Now for the reasons and grounds of the Doctrine,Reason why such bodily exercises (especially this abstinence) must be used upon the dayes of our humiliation, I need go no further than this; that God hath ordained them in His Word, as you have heard; and therefore we may be assured, 1. They are usefull and profitable for us▪ For, whatsoever He commands us to doe, is for our good, Deut. 10. 13. 2. That He will make them effectuall to His people unto those ends He hath ordained them for. Teach them to observe all things whatsoever I have commanded you (saith our Saviour, Mat. 28. 20.) and loe I am with you alway even unto the end of the world. And those ends are three principally.
First, to further and helpe forward the inward humiliation of the heart, to make us the better to feele what sinne is, and what it hath deserved at Gods hands. For, as the full feeding and pleasing of the body in these things, is a meanes to increase corruption, Ier. 5. 7, 8. When I fed them to the full, then they committed adultery, &c. they were as fed horses in the morning, &c. so the abridging of it in these things is effectuall to weaken and abate the strength of sinne, 1 Cor. 9. 27. I keepe under my body, and bring it into subjection. By this we take revenge of our selves, which is a great helpe unto true repentance, as the Apostle sheweth, 2 Cor. 7. 11.
Secondly, To further and helpe forward the fervency of our hearts in prayer. This is evident by that speech of Christ, Mar. 9. 29. This kind can come forth by nothing, but by prayer and fasting.
Thirdly, To professe and make outward protestation of our repentance and submission unto God, and humble desire to be reconciled unto Him. And even this is highly pleasing unto God, as we may see in the example of Ahab, 1 King. 21. 29. Because he humbleth himselfe before me, therefore I will not bring the evill in his dayes; and of Rehoboam and his Princes, They have humbled themselves (saith the Lord, 2 Chron. 12. 7.) therefore I will not destroy them: and Verse 12. When Rehoboam humbled himselfe, the wrath of the Lord turned from him; and yet had these no truth of grace in them. In which respect (Though 1. No man can please God in his fast, nor find sound comfort to his soule in it, that is not in his heart troubled for his sinne, doth not unfainedly repent, that cannot pray, that doth not believe. We know (saith the man that was borne blind, Ioh. 9. 31.) that God heareth not sinners. And without faith it is impossible to please God, saith the Apostle, Heb. 11. 6. 2. Though no man be fit to keep a private and voluntary fast, that is a novice in religion, and hath not attained to some good measure of grace, for feare of taking hurt, and being made the worse by it; according to that speech of our Saviour, Luke 5. 36, 37. The new piece will make the rent greater, the new wine will burst the bottels. Yet) in publique and generall calamities they may be injoyned to keepe a fast that have no such measure of grace in them, as we see, Ioel 1. 14. Gather the Elders, and all the inhabitants of the land into the house of the Lord: & 2 16. Gather the children, and those that sucke the breasts. Yea it hath g…eatly furthered the efficacy of the prayers of Gods owne people, when in such a case all have come (tag and rag, as we say) to joyne with them in this service, as I noted to you the last day out of Iudg. 20. 26.
If any man shall object, Object.God will not heare hypocrites and wicked men, Iob 27. 9. Will God heare his cry? and if I regard iniquity in my heart (saith David, Psal. 66. 18.) the Lord will not heare me.
I answer, It is true; such can have no assurance that God will heare them or respect their prayers,Answ. because they have no promise. Godlinesse hath the promises, saith the Apostle, 1 Tim. 4. 8. All Gods promises belong to the godly, and to them onelyonly. But yet for temporall blessings God hath oft had respect to the cryes even of such as have had no truth of grace; as is plaine Gen. 21. 17. God heard the voice of Ishmael: and Psal. 78. 38. Many a time (upon their prayers whom he had described, Vers. 37.) turned He His anger away.
For, 1. in this they were thus farre no hypocrites, because they were heartily sensible of Gods judgements, and desired unfainedly to be eased of them. Therefore it is said, 2 Chron. 12. 6. The Princes of Israel and the King humbled themselves.
2. This taking to heart of Gods judgements, and professing their humiliation, and their yeelding to the commandement of authority in this case (as in the dayes of the Iudges and Iehoshaphat we heard all the people did) these (I say) were good things, and remainders of Gods image in them. In which respect the Holy Ghost saith, 2 Chron, 20. 12. In Iudah the hand of God was to give them one heart, to do the commandement of the King and of the Princes by the Word of the Lord. And these remainders of His owne image God loves wheresoever He sees them, Marke 10. 21. Iesus beholding him loved him.
The Use this Doctrine serveth unto, is,
First,Vse 1. For instruction to direct us how we should keepe our fasts. Though this be a Doctrinall point, and not so fit haply to worke upon our affections as some other might be, and such as doth also concern but the outside of the true fast, yet have I beene the larger in it, because it may serve for a preparation to all the fasts we shall keepe hereafter; and the fruit and successe of our fasts depends on our performing of them in that manner God hath appointed. Many that are willing to obey God in this duty, may through ignorance faile in the right manner of performing it, and so not onelyonly lose their labour, but offend God further, 1 Chron. 15. 13. The Lord our God (said David) made a breach upon us, because we sought Him not in due order. And though God have in our fasts a principall respect to our hearts, 1 Sam. 16. 7. yet lookes He also for the service of our bodies, specially in such exercises of publike and solemne profession, 1 Cor. 6. 28. Glorifie God in your bodies, saith the Apostle. And though these you have heard be not the chief dutys to be performed at a fast, yet are they duties commanded, and hee that makes not conscience of the least Commandement of God, can have no comfort in his estate, Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments.
Secondly, For exhortation to us all to make conscience of every one of these outward duties that have beene commanded to us; that is
1. Of joyning with the congregation in hearing the Word, even read aswell as preached. See what a reverend respect Gods people shewed even to the Word read, Nehem 8, 3. The eares of all the people were attentive unto the booke of the Law; and ver. 5. When Ezra opened the booke (to read it) all the people stood up. Make conscience to joine with the congregation in those prayers that are read aswell as in those that are cōceaved. For those that are read are holy, & good prayers, and all the congregation should make their prayers and supplications with one accord, as they did, Act. 1. 14. Hold thy selfe bound to joine with the congregation in singing of Psalmes also. See how well God shewed himselfe to bee pleased with this duty, 2 Chron. 20. 22. When they began to sing, and to praise; the Lord set ambushments against the children of Ammon, &c.
2. Of giving according to thy ability some what to the poore, Luk. 21. 23. Christ tooke notice of them that contributed, and praised the poore widdow.
3. To make it a day of restraint in the matter of food of all sorts, so farre as thy health will permit; in the matter of thy apparell so farre as decency will permit; in the matter of thy delights of all sorts; and in the matter of thy worldly affaires.
Yea 4. Of holding out in these duties a whole day.
5. Take heed of hypocrisy, and thinking that thy performance of these outward things will serve thy turne, and merit at Gods hands. When our Saviour saw what an innumerable multitude of people came to heare him, in so much that they trode one upon another (Luk. 12. 1.) hee began to say to his Disciples, first of all, beware of the leaven of the Pharisees which is hypocrisy. And this caveat we have all just cause to give to you in such great assemblies as this is (specially at our solemne feasts) take heed of hypocrisy, Rest not in, nor blesse your selves in the deed you have done; but referre these outward things unto those right ends, which I have told you they were ordained for. And remember alwayes that speach of the Apostle, Rom. 2. 29. Hee is a lew which is one inwardly, and circumcision (so is humiliation also) is that of the heart, in the spirit not in the letter, whose praise is not of men but of God.
Thirdly,Vse 3. For reproofe of sundry abuses which are chief causes why our fasts prevaile no more with God.
First, Such are to bee reproved as refuse to joine with Gods people in this duty, and will not separate themselves from their profits, and delights, no not so much as one day in a month, though God calls them to it, and the King also commaunds them to doe it. But like them of Ephraim and M…nasseh (of whom we read, 2 Chron. 30. 10.) are ready to laugh the officers to scorne, and to mocke them that in the Kings name require them to doe it.
Let no man say, had we not better have their room then their company? What good can wee hope to receive by having such as they, to joyne with us in our fasts? For (as you have heard) the coming of all in this case, would do us good, and further our prayers; and this open contempt that such men in all parts doe shew, may make us all fare the worse. You therefore that are officers doe what you can to restraine them from their labours, and to bring them hither. Remember that you are also comprehended in the number of those servants to whom the charge is given, Luk. 14. 23. Goe out, and compell them to come in that my house may be filled.
Secondly, Such as doe come, and joyne with us (though they doe that also but by the halves) but so soone as they are gone forget the occasion of our fasts, remember no longer the affliction of Ios…ph, give themselves as full liberty to all delights and jollity as if there were no judgement at all upon the land. Marke well how God complaines of them that in a time of common calamity, did give themselves liberty even in lawfull delights. Marke well that speach, that you shall find, Esa. 22. 14. Surely this iniquity shall not bee purged from you till yee dye, saith the Lord of Hosts. Why what had they done? See that verse, 13. Behold joy, and gladn…sse, slaying of Oxen, and killing of Sheep, eating of Flesh, and drinking of Wine. Why what evill, or unlawfulnesse was there in all this? True; but this was that that so much provoked the Lord that they gave themselves to this jollity at such a time as the Lord God of Hosts did (by his judgements) call them to weeping, and to mourning, to baldnesse, and to girding with sack cloth; as wee read, verse 12. That they did this, with contempt of Gods judgements, saying and resolving with themselves thus profanely, and desperately, as verse 13. Let us eate and drinke, for tomorrow we shall dye. And what unlawfulnesse was there in that which Amos so much complaineth of Ames 6. 4. 6. In lying upon beds of lvory, or in stretching themselves upon their couches, or in eating the Lambs out of the flock, and the Calves out of the midst of the stall; or in chaunting to the sound of the Viol, and inventing to themselves instruments of musick like David; or in drinking Wine in bowles, and annointing themselves with the chiefe ointments? Were any of these things unlawfull? No, but because they did this in such a time, as Ioseph (the Church of God) was in great affliction; because they did hereby declare that they were not grieved for the affliction of Ioseph; because they did by th…se meanes put farre away from them the evill day, as the Prophet speaketh, vers. 3. and made themselves forgetfull, and senselesse of Gods judgement; therefore was the Lord so highly offended with them for it. Consider of these places (well beloved) and you will easily discerne, that in such evill times as these are, in times of great calamity, either upon our selves or upon our brethren, wee must all of us some what abridge our selves both in our feasts, and in our bravery, and in our lawf…ll delights of all sorts whatsoever. When the Lords sword is sharpened to make a sore slaughter (saith the Prophet Eze. 21. 10.) when it is furbished that it may glister (much lesse when wee see it hath a…eady made a great slaughter among our brethren, as we now see it hath, and is even dyed red with their blood) should wee then make mirth? And if the Lord will not allow us in such times the free use of our most lawfull delights, what will the Lord say then to the mirth used even in this time of common calamity in our alehouses, and at our wakes where lewd men of all sorts assemble themselves by troupes, Ier. 5. 7. to provoke one another to all kind of lewdnesse? Will there bee any hope our fasts shall doe much good while our disordred wakes are cōtinued, and frequented so in such times as these are?
Thirdly, Such as having power in their hand doe not endeavour to find out, and reforme the causes of the plague. Though Ioshua, and all the Elders of Israel should fall upon their faces, and cry never so fervently, they can doe no good till Achan be found out, and punished, Iosh. 7. And what hope then can we have to prevaile in our fasts, while no care is taken to find out Achan? The idolater is an Achan; and so is the murtherer; and so is the adulterer, and so is the bl…sphemer, and so is the drunkard. And there is power not in Ioshua onelyonly, but in every officer among us, yea in every man almost to find out our Achans, and bring them to punishment. Our Achans are not so close as that man was; our Achans do not hide their accursed things as he did, Iosh. 7. 21. Endeavour every one of you to finde them out and suppresse them, or else our fasts will bee of small force with God.