The Christians Daily Walk in Holy Security and Peace, Treatise · Chapter 5
CHAP. V. Of Religious Faſting.
SECTION 1.
I Forbeare to write of the many kinds of Faſts, and of keeping Wedneſday, Friday, and Lent Faſts: OnelyOnly thus much, It is evident, both by the *Hom. li. 2. Page 89.profeſſion and practiſe of our Church and State in England, that with us they are held to be Civill, obſerved for the good of the Common-weale. For choiſe hath beene oft made of Wedneſdayes and Fridayes both in and out of Lent for to be kept for Religious Fasts, Anno 1629which needed not to hauehave been, if the Faſts kept before upon thoſe daies had beene judged to be Religious; Yet they have their lawfull uſe, ſo farre forth as they conduce to their civill end, and are freed from Popiſh abuſe and ſuperſtition. And I doe adviſe you, and all good Subjects, accordingRom. 13. 1. 5 1 Pet▪ 2. 13 14 as it will ſtand with your health, for to obſerve them.
The Faſt which I mentioned in the end of the former Chapt. of which I am to treat in this, is a Religious Faſt. Which is, A ſanctifying a day to the Lord by a willing abſtinence from me at… and drinke, and from delights & worldly labours, that the whole man may be more thorowly humbled before God, and more feruent in prayer.
This Faſt hath two parts; the one, outward, the chaſtening the body; the other, inward, the afflicting of the ſoule, under which are contained all thoſe Religious acts which concerne the ſetting of the hart ſtraight to Godward, and the ſeeking helpe of God for thoſe things, for which the Faſt is intended.
Take Faſting ſtrictly for bodily abſtinence, ſo it is an indifferent thing, and is no part of Gods worſhip: But take it as it is joyned with the inward part, and is referred to a religious end, being a profeſſion of an extraordinary humiliation, and a great furtherance to a mans ſpirituall & reaſonable ſervice of God, giving a ſtronger and ſpeedier wing to prayer, which *Ezr. 8. 23 Pſ. 35. 13.muſt alwaies goe with it, ſo it is more then an ordinary worſhip.
It hath the name from the outward part; it being moſt ſenſible: But hath its excellency and efficacyMar. 9. 29. 1 Cor. 7. 5. Act. 13. 3. from the inward, it being that for which the outward is obſerved.
It is called Publicke, when a whole State, or when any one publike Congregation doth faſt.
Private, when one alone, one family, or ſome few together do faſt.
God commanded a ſet Faſt to be obſerved yearely of the Iewes; Lev. 16. 29 30. Lev. 23. 27 Num. 29 7By which they (forbearing onelyonly the Sacrifices and publike Solemnities) did learn to keepe the private, according as they had cauſe.
Publike and private hauehave their warrant from the new Teſtament, as well as from the Old; Whicha Iudg. 20▪ 26 1 Sam. 7▪ 6 ſheweth that religious Faſts were not peculiar to the Iewes; but are a Chriſtian dutie belonging to all fitly qualified for them.
In the times of the government of aChro. 20. 3 Ioel 2. 15.Iudges, and b2 Sam 12 19 Pſa. 35. 13.Kings, before the Captivitie, and of the cHeſt. 4. 16 Dan. 9. 3. Nehe. 9. 1 Ezr. 8. 21.Rulers of the Iewes after the Captiuitie, we have manifold examples of private Faſts; and examples & commandement for publike.
Our Lord and Saviour ſaid, dMat. 9. 15that his Diſciples after his departure from them ſhould faſt; & giveth direction unto all touching *Mat. 6. 16 17priuate faſts. The Apoſtle e1 Cor. 7. 5ſpeaketh of the husbands and wiues abſtaining from the marriage bed, that they might giuegive themſelvs to faſting and prayer: And wee hauehave the practiſe of the fAct▪ 13. 2, 3 Act. 14. 23Apoſtles againe and again for publike faſts. All which prove faſting to be a Chriſtian duty.
The caſe of a mans ſelfe, of others,A generall reaſon of Faſting. yea of the Church and Common-wealth may be ſuch, that ordinary humiliation and prayer will not ſuffice. For as there were ſome Divels that could not be caſt out, gMar. 9. 29but by faſting and prayer; ſo it may be that ſuch hardneſſe of heart may be grown upon a man; or ſome ſinfull luſts …ay have gotten ſo much ſtrēgth …at they will not be ſubdued; …ome h1 Sam 7. 5. 7. Iudg. 20. 18. 13. compared with verſ. 26.evils private and publike, …hich cannot be prevented or …moved; ſome ſpeciall graces …d bleſſings, which ſhall not be …tained or continued, but by …e moſt importunate ſeeking of …od, by Faſting and Prayer.
Faſting is contrary to that ful…ſſe1 Reaſons why the body muſt be afflicted. of bread, which maketh …th body and ſoule more prone …vice, and indiſpoſed to religi…s duties through drowſineſſe …head, heavineſſe of heart, dul…ſſe and deadneſſe of ſpirit; …ow theſe being removed, and …e pampredneſſe and pride of … fleſh taken down by faſting, … body will be brought into …jection to the ſoule, and both …dy and ſoule to the will of …d more readily, then other…e they would be.
A day of Faſt is a great fur…rance2 to the ſoule for the better performing of holy duties, ſuch as Meditation, Reading, and Hearing the Word, Prayer, Examining, Iudging, and Reforming a mans ſelfe; both becauſe his ſpirits are better diſpoſed, when he is faſting, to ſerious and ſad devotion; &, by reaſon of ſo large a time wherein the minde is taken wholly off frō the thoughts, cares, and pleaſures of this life, he may be more intent, & more wholly taken vp in ſeeking of God.
Faſting is an open profeſſion3 of guiltineſſe before God, and an expreſſion of ſorrow and humiliation, it being a reall acknowledgement of mans unworthineſſe, even of the common neceſſaries of this preſent life.
But it is not enough that the1 Reaſons why the ſoule muſt be afflicted. Iſa. 58. 5. body be chaſtned, if that the ſouls be not withall afflicted; becauſe, (1) it is elſe but a meere bodily exerciſe which profiteth little▪ nay, it is but an by pocriticall faſt, abhorred & condemned of God, fruſtrating a chiefe end of the outward faſt, which is, that the ſoule may be afflicted.
Afflicting the ſoule worketh2 Repentance, another chiefe end, and companion of Faſting. For godly ſorrow cauſeth repentance, never 2 Cor. 5. 10to be repented of.
When the ſoule is afflicted, and3 heavie laden with ſinne, then a man will readily and earneſtly ſeeke after God, even as the ſick will to the Phyſitian for Phyſicke, and as a condemned man to theHoſ. 5. 15. King for a Pardon. In their affliction (ſaith God) they will ſeeke me diligently. If this be true of the outward, then much more of inward affliction.
The afflicted ſoule is a fit obiect 4of Gods mercy; to him doth God looke that is poore and of a contrite Iſa. 66. 2.ſpirit, that trembleth at his word; yea, the bowels of his fatherly Ier. 31. 19, 20.compaſſion are troubled for him that is troubled and aſhamed for his ſin.
Moreover, upon a day of humiliation (if a man deale ſincerely) this affliction of his ſoule driveth him quite out of himſelfe to ſeeke helpe of God in Chriſt, and maketh him endevour to bring his ſoule into ſuch good frame, that hee may truely ſay that he doth no… regard iniquity Pſa. 66. 18.in his heart; and ha… his unfained purpoſe is, and endevour ſhall be to keep a good …onſcience, toward God and man … Whence followeth boldneſſe, and aſſurance that God will beIoh. 15. 7. found of him; and that in Gods owne time, and in the beſt manner he ſhall have all his holy deſires fulfilled.
All whom lawfull AuthorityWho are to keepe a publike faſt. enjoyneth, are to keepe a *Ioel 1. 14publik Faſt, ſo farre as health will permit.
Theſe onelyonly may keepe a private Faſt.
Such as are of underſtanding, 1els how can they ſearch out their wayes, judge thēſelves, or pray.
In publike Faſts, if Authoritie thinke fit, little children may beWho may keep a private Faſt. Ioel 2. 16. cauſed to faſt, that the Parents, and others of underſtanding may (as by objects of miſery) be ſtirred up to a more thorow humiliation; but, in private, Children and Ideots are to be exempted.
Secondly, Novices and unexperienced 2 Mat. 9 14 16, 17. Luk. 5 33, 34, 35, &c.Chriſtians are not to faſt in private; ſuch were Christs Diſciples, then, when exception was taken at our Saviour, becauſe they faſted not; whom he excuſeth, not onelyonly for that it was unſeaſonable to faſt in a time of joy, while he the Bridegroom was with thē: but becauſe they were not able to beare ſo ſtrong an exerciſe, they being like old veſſels, and old garments, which would be made worſe rather than better by the new wine, or new cloath of faſting. Strong phyſick is good, but not for babes. There is not the ſame reaſon why they may faſt in private as in publike, becauſe the Miniſter by teaching them, & by praying with them, and for them, taketh from them the greateſt part of the burden of the faſt in publike.
Thirdly, all ſuch as are not in their owne power, are not to keepe a private faſt, when thoſe under whoſe power they are, ſhall expreſly contradict it. For the huſband might diſallow the vow of his wife, even that wherewithNumb. 30. 5. 8. 13. ſhe had bound her ſelfe to afflict her ſoule by faſting. Wherefore none may faſt againſt the will of thoſe which have full power to command their ſervice and attendance.How oft we muſt faſt.
Publike Faſts are to be kept as oft as Authoritie ſhall ſee cauſe.
Private, as oft as a man ſhall have more then ordinary cauſe2 Sam. 12. 16. Neh. 1. 4. of ſeeking unto God, either for others or himſelf, for removing or preventing imminent judgements from the Church and Common-weale; or for the procuring their neceſſary good; for ſubduing ſome head-ſtrong luſt; forDan. 9. 3. Act. 10. 30. obtaining ſome neceſſary grace, or ſpeciall bleſſing; for preparing himſelfe for ſome ſpeciall ſervice of God, or the like.
Though I cannot but juſtly complain of Chriſtians ſeldome faſting; yet I dare not allow you to make this extraordinary exerciſe of Religion to be ordinary and common; for then it will ſoone degenerate into meere Forme, or Superstition: but wiſh you to obſerve it as you ſhall have ſpeciall occaſion, and when ordinary ſeeking of God is not likely to prevaile.
It is indifferent which of the ſix daies you ſet apart for faſting according as ſhall beſt ſute with your occaſions. As for the Lords day, though it cannot be denyed but that if the preſent neceſſitie require, you may faſt upon that day, neither can I utterly denie ſervants, and ſuch as are under the power of others (if they can have no other time) ſometimes to make choyce of that day; yet becauſe the Sabbath is a day of Chriſtian Chearefulneſſe; And for that Heretikes have heretoforeThe Maniches, Aug. Caſulan…. Epiſl. 86. made the Sabbath their Faſting day, and ſo it may be a ſcandall to Religion; and becauſe Faſting is ſomewhat of the nature of a free-will-offering, I thinke you ſhall doe beſt to ſet ſuch a day apart to your ſelfe for Faſting, which is more your owne, and not the Lords day.
The Scripture hath not determinedHow long we muſt faſt. Hoſt 416. how long a continued faſt ſhould be kept. We have examples that ſome have faſted a longer time, as Three dayes; ſome a ſhorter, but none leſſe than one day. In hotter Countryes theyIudg. 20. 26. could without impeachment of health abſtain from food longer then wee can who live in a colder; but the body cannot be ſufficiently afflicted through want of food in leſſe time than one day.
Thus I have proved Religious Faſting to bee a Chriſtian dutie. And have ſhewed what it is; alſo the parts and kindes of it; Who ſhould and may faſt, when, and how long. It remaineth that I ſhew you how you may keepe a Faſt acceptably to God, and profitably for your ſelfe, which is the principall thing to be regarded in a faſt. And this I doe the rather, becauſe many wel-affected Chriſtians have importuned mee thereunto; who have profeſſed that they would gladly ſet about the dutie; but ingeniouſly confeſſed, that they knew not how to doe it, and (in particular) how to bee intentive and ſpiritually imployed for want of matter for a whole day together. But of this in the next Section.
SECTION 2.
BY way of preparation to a religious Faſt, doe thus:Preparation to a faſt 1
Take but a moderate ſupper the night before; for if a man glut himſelfe over night, hee will be more unfit for the duty of humiliation the next day, and it differeth, in effect, little from breaking of faſt next morning.
When you commend your2 ſelfe to God alone by praier, that night (as every good Chriſtian uſually doth) then ſet the time alloted, apart for that holy work; ſetting your ſelfe in a ſpecial ſort to ſeek the Lord, as the Saints of2 Chr. 20. Dan. 10. 12 God in the beginning of their faſts have done; propounding to your ſelfe the end of your intended Faſt; Remembring this, that if the chiefe occaſion and end be your owne private good, that you forget not others, nor the publike; or if it be the publike; yet minde alſo your owne private; For untill you have made your owne peace with GOD, your faſting and praying will prevaile little for the publike. And God having joyned the publike with our private good in prayer, we muſt not disjoyne them in our faſting. Reſolve with your ſelfe, to the utmoſt of your power, to keepe a religious faſt unto God, according to his will; For this cauſe, in thoſe your prayers, adde ſerious petitions to God in that behalfe.
When you awake that night,3 let not your thoughts bee upon worldly buſineſſe, much leſſe upon any wicked thing; but let them be holy, ſuch as may tend to the furtherance of the holy actions to be done the next day.
Fourthly, (if neceſſitie hinder4 not) Ariſe early the day of your faſt. It agreeth wel with a faſting day (whereon your fleſh is to be tamed) that you give not your ſelfe to ſo much ſleep as at other times. It is probable, that for this cauſe ſome lay on the ground, others2 Sam. 12. 16. in ſackcloth, in the nights of their faſts, not onelyonly to expreſſe, but to further their humiliation, Ioel 1. 13.by keeping them from ſleeping over-much, or overſweetly. Your body being emptie, if withal your ſoule continue earneſtly bent upon afflicting it ſelfe, theſe will keepe you from drowſineſſe that day.
When the day is come, Be you ſtrict in obſerving the outward Faſt. To this end,
Firſt, forbeare all iHeſt. 4. 16. Luk. 5. 33.meat and drinke, untill the ſet time of the Faſt be ended, which uſually is about Supper time. A generall Councell in the Primitive Church Chalced.decreed, that totall abſtinence ſhould be obſerved untill Evening prayer was ended. In caſe of neceſſitie, that is, when totall abſtinence ſhall indeed diſable you from doing the maine duties of that day, you may eat or drinke; for in ſuch caſes GOD will have mercy rather than ſacrifice; but then it muſt bee a ſmall refection▪ onelyonly ſuch, and ſo much as may remove the impediment to the ſpirituall performance of the duties of that day.
Secondly, Abſtaine from all other 2worldly delights, as, (ſo farre as will ſtand with comelineſſe) from fine and beſt kExod. 33. 4, 5, 6.apparell, alſo from all lIſa. 58. 3.ſports and pleaſant muſicke, from the m1 Cor. 7. 5 Ioel 2. 16.marriage-bed, and the like.
Thirdly, Abſtaine from all worldly labour, as upon a Sabbath day; 3 Iſa. 58. 3.for worldly buſines, & the cares thereof doe, as well as worldly delights, diſtract the thoughts, and hinder humble devotion; and a ceaſing there-from, giveth a full opportunitie to holy imployments the whole day. Therfore the Iewes were commanded to ſanctifie a faſt. And that yearelyIoel 2. 16. Faſt, called the day of Atonement, was upon perill of their lives to be kept by a forbearance ofLev. 23. 27 28, 29, 30. all manner of worke. Now albeit the Ceremonials of that day are aboliſhed in Chriſt, yet, forbearing worke as well as meate and drinke (being of the ſubſtance of a Faſt,) doth remaine to bee obſerved in all ſuch as may properly be called Religious Faſts.
Thus much for the outward faſt, you muſt be as ſtrict in obſerving the inward.
Begin the day with prayer, according as I directed you to doe every day; but with more than ordinary preparation, with fervency and faith, praying for Gods ſpecial grace to enable you to ſanctifie a faſt that day according to the Commandement.
Then apply your ſelfe to the maine worke of the day, which hath theſe parts, (1) unfained Humiliation, (2) Reformation, together with Reconciliation, and (3) earneſt Invocation.
The ſoule is then humbled, the heart rent, and truly afflicted, when a man is become vile in his owne eyes, through conſcience of his owne unworthineſſe, and when his heart is full of compunction and anguiſh, through feare of Gods diſpleaſure, & with godly ſorrow and holy ſhame in himſelfe, and anger againſt himſelfe for ſinne. Theſe affections ſtirred doe much afflict the heart.
To attaine this deepe humiliation, know that it is to be wrought partly by awakening your Conſcience through a ſight of the Law, and apprehenſion of Gods juſt judgements due to you for the breach of it, which wil break your heart; and partly by the Goſpell, raiſing up your heart to an apprehenſion and admiration of the love of God to you in Chriſt, which will melt your heart, and cauſe you the more kindely to grieve, and to loath your ſelfe for ſin, and withall to conceive hope of mercy, whence wil follow reconciliation, reformation, and holy calling upon God by prayer.
To worke this Humiliation, there muſt be,
Firſt, Examination, to find out your ſinne.
Secondly, a Accuſation of your ſelfe, with due aggravation of your ſinne.
Thirdly, Iudging and paſſing ſentence againſt your ſelfe for ſinne.
Sinne is the tranſgreſſion of the 1 Ioh. 3. 4.Law, and revealed will of God; Wherefore for the better ſearch and finding out of your ſinne, you muſt ſet before youthe glaſſe of the Law for your Light and Rule. And if you have not learned,Pſal. 119. 105. or cannot beare in minde the heads of the manifold duties commanded, or vices forbidden; then get ſome Catalogue or Table, wherein the ſame are ſet downe to your hand, which you may reade with pauſing, and due conſideration, ſtaying your thoughts moſt upon thoſe particular ſinnes whereof you finde your ſelfe moſt guiltie.
If, of thoſe many that are, you doe not meete with one more fit for this purpoſe, or which you ſhall like better, then uſe this Examinatorie Table in manner as Followeth:
But expect not herein an enumeration of all particular ſinnes, which is beyond my skill, nor yet of all the heads of duties or kindes of ſinnes, which would require a volumne; but of thoſe which are principall and moſt common; yet hereby, if your Conſcience be awake, it will be occaſioned to bring to your thoughts thoſe other not mentioned in the Table, if you bee thereof guiltie.
The firſt Table of the Law concerneth duties of love and pietie to God, the performance whereof tendeth immediately to the glory of God, and mediately to the ſalvation and good of man.
The firſt Commandement concerneth the ſetting up of the onelyonlyAn examinatory Table of the Commandements. true God to your ſelfe, to bee your God.
Examining your ſelfe by this (and ſo in the other Commandements) thinke thus with your ſelfe: Doe I know and acknowledge the onelyonly true GOD to be ſuch a one as hee hath revealed himſelfe in his Word & works, namely, One onelyonly Infinite, Immateriall, Immutable, Incomprehenſible Spirit, and Everlaſting Lord God, having beeing and All-ſufficiencie in and from himſelfe; One who is ſimply full of all perfections, and uncapable of the least defect, being Wiſedome, Goodneſſe, Omnipotencie, Love, Truth, Mercy, Iuſtice, Holineſſe, and whatſoever is originally and of it ſelfe Excellent. The only Potentate, King of Kings, Lord of Lords, of whom, through whom, and to whom are all things. The Father, Sonne, and holy Ghoſt, God bleſſed for ever, Amen.
Doe I Beleeve his Word, in all things related, commanded, promiſed, and threatned therein, and that his holy and wiſe Providence is in all things. Have I Him and his Word in continuall remembrance.
Doe I eſteeme and exalt God in my heart above all, ſo that it doth humbly adore him at the very mention and thought of him, making my ſelfe to be nothing in mine owne eyes, yea, eſteeming all creatures to bee nothing in compariſon of him?
Have I given religious worſhip to him onelyonly? Have I beleeved in him, and in him onelyonly? Have I ſworne by him as there hath beene cauſe, and by him alone? Have I prayed onelyonly unto him? and have I ſought to him, and to obtaine helpe of him only by ſuch meanes as he hath appointed; giving the glory and thanks of my being, and well-being, and of al other things which are good unto him.
Is my Conſcience ſo convinced of the truth & Authority of God, that it holdeth it ſelfe abſolutely bound to obey him in all things, that it doth incite to that which is good, reſtrain from that which is evill, encourage me in well-doing, and check me when I doe ill.
Is my will reſolved upon abſolute and unfained obedience to doe whatſoever God commandeth, to forbeare whatſoeuer hee forbiddeth, to ſubſcribe to whatſoever he doth, as well done; and have I borne patiently, all which either by himſelfe or by any of his creatures hee hath inflicted upon me?
Have mine affections beene ſo for God, that I have loved him with al my heart, loving nothing more than him, nothing equally to him? Doe I hate every thing that is contrary to him? Hath my Confidence beene onelyonly in him, and my expectation of good from him? Have my deſires beene to him, and for him, longing above all things to have communion with him? Hath it beene my greateſt feare to offend him, or to be ſevered from him? Hath it beene my greateſt griefe and ſhame that I have ſinned againſt him? Have I reioyced in God as in my chiefe Good? Hath mine anger riſen againſt whatſoever I ſaw croſſe to his glory? Have I beene zealous for God? And have I made him the utmoſt end of all mine actions?
Hath my whole outward man, as tongue, ſenſes, and all other active powers of my body been readie to profeſſe the true God, and to yeeld obedience to his will.
Or contrariwiſe, Am I not guilty of denying of God in word, in workes, or at leaſt in heart, queſtioning the truth of his being, and of his Word, denying his Providence, Power, or ſome other of his Divine Attributes? Have I not been ignorant of God, and of his will, and erroneous and miſ-beleeving, if not hereticall in my conceits concerning God the Father, Sonne, or holy Ghoſt.
Have I not beene over-curious in prying into the nature and ſecret counſels of God, beyond the rule of the revealed wil of God? Have I not ſet up falſe Deities, or put my ſelfe, or any other creature in the place of God, through pride preferring, and reſting upon mine owne way and will before Gods, or by making my ſelfe mine utmoſt end, profeſſing God and his Religion, onelyonly to ſerve mine owne ends, or by ſeeking to the creature, (as to Angell, Saint, Devill, or Witch) inſtead of the Creator?
Have I not beene forgetfull of God, and of his will? Is not my Conſcience impure, blinde, deluded, or ſeared; and my will perverſe, obſtinate, impatient, and murmuring againſt God, and ful of diſſimulation?
Have I not ſet mine affections upon the World rather than upon God, loving that which is evill, hating that which is good, yea, God himſelfe, if not directly, yet in his Holines, ſhining in his Ordinances, and in his children, or as hee is a ſevere inflicter of puniſhment? Fearing man more than God, truſting in the Creature, making ſomething beſides God my chiefe joy? Have I not preſumed when I had cauſe to deſpaire, and despaired after that I had cauſe to hope? Have I not …empted God many wayes? And have I not in the matters of God beene either cold, lukewarme, or blindely, or prepoſterouſly zealous?
Hath there not beene a proneneſſe in my whole outward man, to rebell againſt God?
The ſecond Commandement concerneth all ſuch lawfull worſhips of God, which he onelyonly hath appointed, whereby he communicateth himſelfe to man, and man againe maketh profeſſion of him; forbidding (under one kinde) all ſuch as are not by him ordained.
Thinke thus, Have I worſhipped God in spirit and truth in all the kindes and parts of his Worſhip, publike or private, ordinary or extraordinary; as, by hearing, reading, and meditating of his Word; by praying, praiſing, and giving thankes to him; by a right uſe of his Sacraments, Baptiſme, and the Lords Supper, and by Religious Faſting, Religious Feaſting, and making of vowes, according as I have had ſpeciall occaſion? And have I done what did belong to me for the ſetting forth and maintaining of Gods true Worſhip; and have I, according to my place, executed aright, or ſubmitted unto the government and diſcipline of the Church?
Or, beſides the omiſſion of the former duties, Am I not guilty ſome way or other, of Idoll-worſhip, conceiving of GOD in my mind, or repreſenting him to my ſenſe in the likenes of any creture?
Have I not added to, or detracted from any part of Gods Worſhip? Have I not run into the appearances and occaſions of Idolatry, as, by preſence at Idoll-ſervice, by marriage and needleſſe …amiliarity with Idolatrous perſons, by reſerving undefaced monuments of Idolatry? At leaſt, is …ot my heart guilty of not hating, but rather lingering after, Idolatrous worſhip? Have I not been guilty of ſuperſtition, or Will-worſhip, &c.
The third Commandement concerneth the glory of Gods holy Name, ſhining forth in his Titles, Attributes, Religion, Word, Ordinances, People, or any thing that hath in it any print of his holineſſe or excellency, forbidding the taking of it in vaine, and that in all actions religious or common.
Have I glorified God, by anſwering my holy profeſſion, with an holy and unblameable converſation; by performing all holy duties with due preparation, knowledge, and devotion; alſo by thinking and ſpeaking of the Names and holy things of God with holy reverence; and in particular, by fearing an Oath.
Or, have I not cauſed the Name, Religion, and People of God to be ill thought of and diſhonoured by my evill courſe of living, or at leaſt by committing ſome groſſe ſin… Am I not guilty of raſh, unprepared heedleſſe, forgetfull, and fruitleſſe reading, hearing, receiving the Sacraments, or performance of any other the worſhips of God.
Have I not thought or spoken blaſphemouſly or contempiuouſly of God, or of any the things of God? Have I not uſed the Name of God needleſly, raſhly, wickedly, or falſly in ſwearing, or lightly in my Salutations, Admirations, or otherwiſe in my ordinary communication.
Have I not abuſed the Name of God, his Scriptures, his Ordinances, and Creatures, uſing them for other purpoſes then hee alloweth, as, for ſports, ſpels, charms, or any ſorcery, luxury, or the like? Have I not paſſed by the great workes of Gods power, mercy, and judgements without due obſervation and acknowledgement of God therein?
The fourth Commandement concerneth the ordinary ſolemne time of the ſervice and worſhip of God, requiring that the ſeventh day (now our Lords day) be kept with an holy rest.
Have I upon the ſix dayes Remembred the Lords day, that I might diſpatch all my worldly buſineſſe, and prepare my heart, that when it came, I might keep an holy Sabbath to the Lord, according to the Commandement? Did I, according as my health would permit, riſe early on that day?
Have I performed my daily, both morning and evening exerciſes of Religion alone, and with my family that day in private?
Have I cauſed all under my authority, according to my power, to reſt from all manner of workes, and worldly ſports; alſo my ſelfe not onelyonly from the labour of my body, but of my mind in all worldly buſineſſe; except about the things that concerne common honeſtie, and comelineſſe, workes of mercy, and ſuch workes of neceſſitie as could not be done before, or ſtay to be done afterwards?
Have I alwayes prepared my heart before I went into the houſe and preſence of God, by meditation of Gods Word and Workes, and in particular by examination, and reformation of my wayes, alſo by prayer, thankeſgiving, and holy reſolution to carry my ſelfe as in Gods preſence, and to heare and obey whatſoever I ſhould bee taught out of the Word of God?
Have I cauſed my family to goe with me to the Church? And did I with them come in due time, and being there, did ſtay the whole time of prayer, reading, and preaching of the Word, ſinging of Pſalmes, receiving and adminiſtring the Sacraments, even that of Baptiſme, when others are Baptiſed, and did attend diligently, and joyne with the Miniſter and the reſt of the Congregation in all thoſe holy exerciſes?
Did I ſpend the day, after the Morning and Evening Prayers, Sermons, or Catechiſings, in meditation, and (as I had opportunitie) in conference and repetition of what I had heard? alſo in viſiting the ſicke, and other workes of mercy; and ſo from the beginning to the end of the day have beene imployed in holy thoughts, words, and deeds, and all this with ſpirituall delight.
Or, Am I not guiltie of forgetting it before it came, and of neglecting and prophaning it when it came? as, by meere idleneſſe, or by taking opportunity of leiſure from buſines of my calling to be licentious in company keeping, daliance, and the like; or by reſerving that day for journeyes, idle viſits, and for diſpatch of bychares.
Have I not beene careleſſe of the Service of God, frequenting it no oftener then Law, or very ſhame did compell me?
Have I not beene careleſſe whether my ſervants or children did keepe the Sabbath or no? And when I was at Church, did I not idle out the time by gazing about, or by ſleeping, or by worldly thoughts?
Have I not bought, ſold, let, hyred, ſpoken of, or done other works forbidden to be done, ſpoken, or plodded upon that day?
Have I not under the name of Recreation ſought mine owne pleaſre, uſing ſports and games, which cauſe the minde to be more indiſpoſed, to the due performance of holy duties then honeſt labours doe, to which they are ſubordinate, and with them forbidden to be done that day?
Hath not the ſtrict obſervance of the Sabbath beene at leaſt tedious unto me, ſo that I could have wiſhed that it had beene gone long before that it was ended?
The ſecond Table concerneth duties of love and righteouſneſſe towards man, the performance whereof tendeth immediately to the good of man; but mediately to the proofe of his being truely religious, & to the glory of God.
God made man not to be alone, nor to be all for himſelfe; Therefore for the greater good of mankind, he hath endued men with variety of gifts, and degrees of place, ſome excelling other both in Family, Church, and Commonwealth; yet ſo as each is excellent in his gift and place, even the meaneſt made worthy of reſpect from the greateſt, becauſe of his uſefulnes for the common good: even as the leaſt member of the natural body is truely uſeful and to be reſpected as well, though not ſo much, as the moſt honourable.
Now when each member in the body politike do acknowledge the ſeverall gifts and mutuall uſe one of another, according to their place, then is there a ſweet harmony in the ſociety of man, and there is a ſure foundation laid of all good Offices of love betweene man and man.
Wherefore in the firſt place, God in this fift Commandement provideth, that the order which he had ſet amongſt men, ſhould inviolably be obſerved; Requiring all Inferiors under the name of Children, to honour their ſuperiours, that is, to acknowledge that dignity and excellency which is in another, ſhewing it in giving due reſpect unto his perſon and name; Implying, that all Superiours ſhould walke worthy of honour, and that they ſhould mutually ſhow good reſpect to their Inferiours, tendring their good, as well as their owne.
Touching this fift Commandement, thinke thus; Doe I live in a lawfull Calling? and have I walked worthy my General Calling of Chriſtianity, and diſcharged my particular Calling, and imployed the gifts which GOD gave me, for the good of the ſociety of man, in Family, Church, or Common-wealth?
Have I honoured all men, for that they were made after the Image of God, and have yet ſome remaines thereof, are capable of having it renewed, if it be not renued already; and becauſe they are or may be uſeful for the common good of man; uſing them with all curteſie and kinde reſpect, excepting when, and wherein, they have made themſelves vile by open wickedneſſe; ſo that it will not ſtand with the glory of God, good of others, or of thēſelves, or with the diſcharg… of my place, to ſhew them countenance? Have I ſhewed my due reſpect to others in praying to God, and, as there hath beene cauſe, in giving him thankes for them?
Have I conceived the beſt, that in charity I might, of others? And by love have indevoured according to my place to cure their groſſer evils, and to cover their infirmities? And have I to my power furthered my neighbors good name and reputation, and have beene contented, nay deſirous, that he ſhould be eſteemed as well, nay, better then my ſelfe? And, have I, both in his life time, and after his death, given him the honour of common humanity, as in common curteſies at leaſt, and in comely buriall, ſo far as any way it did belong to me, and in maintaining his wronged reputation, &c.
Have I being before others in gifts in any kinde, as, learning, wit, wealth, ſtrength, &c. imployed thoſe gifts to the honor of God, and the good of man more than others?
As I am before others in yeares, am I before them in grauitie, good counſell, and good example?
As I am above others in Authority, doe I acknowledge that it is not originally in me, but derived to me from God, and have I held it, and uſed it for him, keeping within the due limits thereof, gouerning with wiſedome and moderation; procuring the good of their bodies, and ſoules, ſo far as lay in me; commanding onelyonly things lawfull & conuenient, encouraging them in well-doing, by commendation, and rewards; preventing evill as much as I could, and reſtraining it in them by ſeaſonable and due reproofes, according to the quality of the offence, and of the perſon, when fairer means would not prevaile?
As I am an equall; Have I eſteemed others better then my ſelfe, and ſtriven in honor to preferre them?
As I am behind others in gifts and age, have I in word, and geſture, done them due reverence, and thankfully made vſe of their good parts, and experiences?
As I am under Authoritie, whether in Family, Church, or Common-wealth, hauehave I ſubmitted my ſelfe to all my Gouernors, reverencing their perſons, obeying readily all thoſe their lawfull Commandements, which are within the compaſſe of their Authoritie to command? Have I received their inſtructions, and borne patiently and fruitfully their reproofes and corrections?
Or do I not live without a lawfull Calling? Or Idlely, or unprofitably in it? Have I not buried or abuſed my Talent and place, to the hurt rather than the good, of my ſelfe, and others?
Have I not beene high minded, eſteeming better of myſelfe then there was cauſe, hunting after the vaine applauſe of men?
Have I not deſpiſed others? yea, thoſe which were good, yea, my ſuperiours, ſhewing it by my unreverent geſtures, and by my ſpeeches to them, and of them? Have I not ſome way or other detracted from and diminiſhed the credit of others, or, at leaſt, envyed their due eſtimation?
As I am a Superiour, have I not carried my ſelfe inſolently, lightly, or diſſolutely?
As I am under Authority, have I not carried my ſelfe ſtubbornly and undutifully?
God having ſet an order in humane ſocietie, doth next provide for the life, and ſafetie of the perſon of man, who muſt keepe this order, and make this ſocietie, by forbidding in the ſixt Commandement whatſoever may take it away, or impaire it.
Have I had a care of mine own health, in a ſober uſe of meate, drinke, labour, ſleepe, recreation, phyſicke, weapons, or whatſoeuer eſſe is apt to procure health, and to prevent diſeaſe?
Have I beene, or am I meeke, patient, long-ſuffering, eaſie to be appeaſed, apt to forgive, full of compaſſion, kinde, mercifull; ſhewing al theſe, in ſoft ſpeeches gentle anſwers, courteous behaviour, requiting evil with good, comforting the afflicted, releeving the needy, peace-making, and by doing all other offices of love, which might tend to my neighbours ſafetie or comfort?
Or, have I not wiſhed my ſelfe dead, or neglected the meanes of my health? Have I not impeached it by ſurfeits, by exceſſive labour or ſports, by fretting and over-grieving, or by any other meanes? And have I not had thoughts of doing my ſelfe harme?
Have I not beene angry unadviſedly, malicious, and revengefull, ſhewing ſurly geſture, and behaviour, as, ſowre lookes, ſhaking the head, or hand, gnaſhing the teeth, ſtamping, ſtaring, mocking, railing, curſing, quarrelling, ſmiting, poiſoning, hurting, or taking away the life of man any way without Gods allowance?
Have I not been a ſower of diſcord, or ſome way or other been an occaſion of the diſcomfort, if not of the death of others?
The ſeventh Commandement concerneth Chastitie, whereby God provideth for a pure propagation and conſervation of mankinde, forbidding all bodily pollution under the name of Adultery.
Have I beene modeſt, ſober, ſhamefaſt, poſſeſſing my body in chaſtitie, ſhutting mine eyes, and ſtopping mine eares, and reſtraining my other ſenſes from al objects, and occaſions of luſt, bridling my tongue from luſtful motions, and laſcivious ſpeeches, forbearing all manner of daliance and wantonnes; abſtaining from ſelfe-pollution, fornication, or any other naturall, or unnaturall defilement of my body, either in deede, or deſire?
And being married, was I wiſe in my choiſe? and hauehave I kept the marriage-bed undefiled, through a ſanctified, ſober, and ſeaſonable uſe thereof?
Or, Am I not guilty of manifold acts of uncleanneſſe? at leaſt of vncleane thoughts, immodeſt eyes, eares, touches, & embraces, of wanton ſpeeches, geſture, apparrell, and behaviour?
Have I not run into the manifold occaſions of adultery & uncleannes, as by idlenes, gluttony, drunkennes, choiſe of ſuch meats drinkes, perfumes, or any other thing that will provoke luſt, effeminate dancing, frequēting wanton company, or places of uncleane provocations, and of unſeaſonable converſing with the other ſex alone?
The eight Commandement concerneth the preſeruation of mans Goods, the meanes of his comfortable maintenance in this life, forbidding all wrong thereabout, under the name of ſtealing.
Have I a good Title to the things which I poſſeſſe, as by lawfull inheritance, gift, reward, cōtract, or any other way which God alloweth? Have I beene induſtrious and faithful in my Calling, frugall, & provident? Have I done that for which I have receiued pay or maintenance from others; and have I given to every man his owne, whether tribute, wages, debts, or any other dues?
Or, have I not got my living by an unlawfull Calling? or have I not impoveriſhed my ſelfe and mine, by idleneſſe, luxurious, and unneceſſary expences, by gaming▪ unadviſed ſuretiſhip, or otherwiſe? Have I not with-held from my ſelfe or others, through niggardice, that which ſhould have beene expended?
Have I not gotten or kept my neighbours goods, by fraud, oppreſſion, falſhood, or by force, and made no reſtitution? Have I not ſome way or other impaired my neighbours eſtate?
The ninth Commandement concerneth Truth of ſpeech, the meanes of entercourſe betweene man and man, and of preſerving mens rights, and of redreſſing of all diſorder in humane ſocietie, forbidding all falſhood of ſpeech under the name of bearing falſe witneſſe.
Have I at all times, in all things ſpoken the truth from my heart, giving teſtimony in publike or private, by word, or writing, of things concerning mine owne or neighbours Name, and credit, life, chaſtitie, goods, or in any other thing that hath beene matter of ſpeech betweene me or others, whether in affirming, denying, with oath or without oath, or in bare reports, or in promiſes, or any other way?
Or am I not guiltie of telling lies, jeſtingly, officiouſly, or perniciouſly? Have I not rayſed, ſpread, or received falſe reports of my neigbour? Have I not ſpoken falſly in buying and ſelling, alſo in commending by word, or writing of unworthy perſons, and in diſprayſing the good, in boaſting of my ſelfe, or flattering of others?
Have I not given falſe evidence, uſed equivocations, or concealed the truth which I ſhould have ſpoken, or perverted it when I did ſpeake it?
The tenth Commandement concerneth Contentation with a mans owne condition, the foundation of all order and iustice amongst men, forbidding the contrary, namely, Coveting that which is not his.
Am I contented with mine owne …ōdition, as, with my place which … hold in Family, Church, or …ommon-wealth, with mine …wne yoke-fellow and eſtate? Can I reioyce in it? and alſo that …t ſhould bee well with others, …ay, better than it is with my …elfe?
Or have I not beene full of diſ…ontent with my condition, cove…ing after ſome thing or other which was my neighbours, at …aſt by actuall concupiſcence, in multitude of evill thoughts, ari…ing from the law of my mem…ers, though my deliberate will …ath gone againſt them?
Thus having by the Law found out your ſinnes, you muſt araigne Accuſation with aggravation of ſinne.and accuſe your ſelfe, as it were at the barre of Gods Tribunall, repreſenting your ſinnes to your minde as they are, in their hainouſneſſe and miſchievouſneſſe, according to their ſeverall aggravations.
Firſt, conſider ſinne in it's nature, it is a morall evill, an anomy and irregularity in the ſoule and actions, an enmitie to God the chiefe good; It is the worſt evill, worſe than the Devill and Satan, he had not beene a Devill but for doing evill; worſe than Hell, which as it is a torment, is cauſed by Sinne, but is onelyonly contrary to the good of the Creature, whereas ſinne it ſelfe is contrary to the good of the Creator. It is ſuch a diſtēper of the ſoule, that the Scripture calleth it wickednes Eccle. 7. 25.of folly, even fooliſhnes of madneſſe.
Secondly, conſider from whence ſinne in man had his originall, even from the aIoh. 8. 44. Gen. 3.Devill, who is the father of it; It came and commeth from bIam 3. 15.Hell, therefore is earthly, ſenſuall, diveliſh, Whenſoever you ſinne, you doe the luſts of the Devill.
Thirdly, conſider the nature of the Law, whereof ſinne is a tranſgreſſion: A Law moſt perfect, moſt cRom. 7. 12 Gal. 3. 21 Rom. 8. 3.holy, equall, and good, which would have given eternall life to the doers of it, had it not beene for this curſed Sinne.
Fourthly, conſider the perſon againſt whom ſinne is committed, whom it highly offendeth and provoketh; It is dPſal. 51. 4God, to whom you owe your ſelfe and all that you have; who eAct. 17. 28made, and doth preſerve you, and yours; who, albeit you have ſinned, fEze. 33. 11deſireth not your death, nor afflicteth you willingly; but had rather that you ſhould humble your ſelfe, Repent and live; who, that you might be ſaved, gIoh. 3. 16gave his onelyonly begotten ſonne, to death, to ranſome you; who, by us his Miniſters, maketh knowne his Word and good will towards you, making Proclamation, that if you will repent and beleeve, you ſhall be ſaved; yea, by us he intreateth you to bee h2 Cor. 5. 20.reconciled to him. It is that GOD who is rich in goodnes, forbearance, and k2 Pet. 3 9longſuffering; waiting when you will turne, that you may live; who, on the other ſide, if you deſpiſe this his goodneſſe, and ſhal continue in your ſinne, thereby lIsa. 3. 8.provoking the eyes of his glory, is a terrible and mNeh. 1. 2.revengefull God; who, if you ſtill erre in heart, and will not walke in his waies, hath nHeb. 3. 11ſworne in his wrath, that you ſhall not enter into his Rest; who in his wrath is a oHeb. 12. 2….conſuming fire, and is ready and able to deſtroy pMat 10. 28.body and ſoule in the eternall vengeance of Hell fire.
Fiſtly, Conſider ſinne in the evill effects of it, namely, it brought a qGen. 3. 17 Rom. 8. 20curſe upon the whole Creation, for mans ſake, whereby the …reatures are become defective, …nd unſerviceable, nay, hurtfull … you, from your ſinnes come … manner of diſeaſes and croſſes …at ever befell you. This your …ne (untill it be repented and …rdoned) maketh you rPſal. 11. 5hatefull … God, ſIſa. 59. 2.ſeparateth between you …d God, cauſing him to with…ld tIer. 5. 25.good things from you, and … inflict evill upon you, even in …is life: It defileth the uTit. 1. 15whole …an, and every renewed act of …ne doth ſtrengthen the body … ſinne, and worketh a decay of …ace in you, though you be re…nerate. And if it be groſſe, if it … not benumme and feare your …nſcience, yet it will wound it, …d break the peace thereof, if it …ender, vexing it as motes doPſal. 51. …ur eye, or thornes your feet, …ſing terrors and doubtings of …vation, God withdrawing his …our and loving countenance …m you; And, if you be nor in Chriſt, it will in the end bring upon you xMat. 25. 46. Rev. 21. 8.everlaſting damnation.
Sixtly, Conſider the ranſome … sinne, who paid it, and what wa… paid; conſider Chriſt Ieſus, who he was, and what he did and ſuffered to take away your ſinne He, the onelyonly ſonne of God, very God, did lay downe and veile … glory for …rime, yea, came dow… and left heaven to dwell in the Tabernacle of humane fleſh, taking upon him the eſtate of yPhil. 2. 6, 7, ….ſervant, was poore, aIſa. 53. 3.deſpiſed … men, perſecuted from the crat… to the croſſe, made to ſhed tea… abundantly, yea, ſo tormente… with the ſenſe of Gods wrath fo… your ſinne, that for very angui… he did ſweat as it were bLu. 22. 44drop… bloud. He was accuſed, condemned, ſpit upon, mockt, buffette… and ſcourged by wicked me… made to cMark. 15 21. Mat. 27.beare his owne croſſe till (oh oppreſſed and afflicted ſoule for very faintnes he could bea… it no longer; Then he was hanged amongſt theeves, dying the moſt accurſed *Gal. 3. 13.death; And, which to him was more then all the reſt, hee, in his humane apprehenſion, was forſaken of God, crying out, dMat. 27. 46.My God, my God, why haſt thou forſaken me.
Now you may be aſſured, that if the iuſtice of God could have beene ſatisfied, and your ſinne expiated and done away by a leſſer price, Ieſus Chriſt his onelyonly Son ſhould never have beene cauſed …o eIſa. 53. 10, 12.poure out his ſoule a ſacrifice for your ſinne.
This fZach. 12. 10.looking (by the eyes of your faith) upon Chriſt whom you have pierced, will at once ſhew you the greatnes and hatefulnes of your ſin, which required ſuch …n infinite ranſome; and the infinite love of God and Christ to you-ward, euen when you were his enemie, in providing for you a ſure remedie, which will free you from both guilt and power of this ſinne. The thoughts hereof will (if any thing will) even melt the heart into godly ſorrow for ſinne, and withall, give hope (in the uſe of the means) of mercy and forgiueneſſe.
That the former Aggravations may bee more preſſing, obſerve theſe directions:
You muſt conſider ſinne in the 1particulars, one after another; for generalls leave no impreſſions: Therefore g2 Sam. 24 10 Pſal. 51. 14David cryeth out of his bloudy ſinne in particular.
You muſt iudge the hIam. 1. 15leaſt ſinne 2to be damnable, untill it bee pardoned, and repented in particular, if knowne unto you, at leaſt in generall, if not knowne.
The iHeb. 10. 29greater any ſinne is, the3 greater you muſt judge the guilt and puniſhment to be.
Sinnes committed long ſince unrepented, 4and the puniſhments deſerved, but deferred, are to bee judged to bee as neare, kGen. 4. 7.lying at the doore, & dogging you at the heeles, as if committed at the preſent; ſo that you may looke for Gods hand to be upon you this preſent moment; they, like the bloud of Abell, or ſinnes of Sodom, cry. as loud to God for vengeance now, as the firſt day they were committed, nay, louder, becauſe they are aggravated by * impenitencie, and by the abuſeRom. … 4, 5 of Gods long ſuffering.
Your humiliation muſt, in your5 Ezra 9. endevour, lEz 10. 1, … Mat. 26. ….proportion your guilt of ſinne; the greater guilt, the greater humiliation.
Know therefore, that ſinnes againſt God, of the m1 Sam 2. 25 Mat 22. 38firſt Table, conſidered in equal compariſon, are greater than thoſe of the ſecond.
The more grace hath beene offered by the nMat 11, 21, 22, 23 24Goſpell, and the more meanes any have had to know God and his will, the greater is their ſinne, if they be ignorant and diſobedient.
The oIſa. 59. … 1…number of ſinnes according as they are multiplied, doe increaſe the guilt and puniſhment.Eze. 16. 51.
The more bonds are broken in ſinning, as, committing it againſt the Law of God, of pIude 10. Ier. 34. 18Nature and Nations, againſt Conſcience, promiſes, and vowes, the greater the ſinne and puniſhment.
All theſe things knowne andOf judging and condemning a mans ſelfe. 1 Cor. 11. 31. conſidered, now iudge your ſelfe, paſſe a condemnatorie ſentence againſt your ſelfe; whence will, through the grace of God, follow affliction of ſoule. Now you will ſee that you are baſe and vile, and that you may juſtly feare Gods iudgements; Now you will ſee cauſe to be grieved, aſhamed, yea, even confounded in your ſelfe, and to conceive an holy indignation againſt your ſelfe.
You will now thinke thus, Ah; that I ſhould be ſo fooliſh, ſo brutiſh, ſo mad, to cōmit this, to commit theſe ſinnes (think of particulars) to breake ſo holy a Law, to offend grieve, and provoke ſo good and ſo great a Maieſtie, ſo ill to *Deu. 32. 6requite him, ſo little to feare him, vile wretch that I am: that I ſhould commit not onelyonly ſinnes of common frailty, but groſſe ſinnes, many, and oft, againſt knowledge, conſcience, &c. (but ſtill minde particulars) Ieſus Chriſt my Sauiour ſhed his precious bloud for me, to redeeme mee from my vaine converſation, and doe I yet againe and againe tranſgreſſe, oh miſerable man that I am; What am I in my ſelfe at beſt, but a lumpe of ſinne and durt, not worthy to be loved, worthy to be deſtroyed, one that may juſtly look to have mine heart hardned, or my cōſcience terrified, and that, if God be not infinitely merciful, he ſhould powre upon me all his plagues. Wherfore remembring my doings that they are not good, but abhominably evill, I doe loath my ſelfe Eze. 36. 31for mine abhominations: and doe abhorre my ſelfe, and repent, as in ſackcloth and aſhes.
Now ſet upon the worke ofIob 42. 6 Of ſeeking to be reformed & recōciled. Reformation and of Reconciliation▪ Generall, if you finde there be neede: Particular, as you finde there is neede. It is not enough to ſearch out and conſider your wayes, nor yet to lament them; if withall you doe not qLam. 3. 40 41. 42 Pſ 119. 59. Zep. 2. 1, 2, 3turne againe unto the Lord, and turne your feet unto his Teſtimonies: and withall ſeeke grace and forgiveneſſe.
The Goſpell openeth a way, and affoordeth meanes to attain both, through the commands and promiſes thereof in the doctrine of faith and repentance.
Now therefore bring your ſelfThe Goſpell the meanes of reconciliation & reformation to the Gospell: Try your ſelfe thereby, firſt, whether your firſt faith and repentance were ſound: then ſet upon reforming, & getting pardon of particular and later offences.
But learne to put a difference betweene the Commandements of the Goſpell, and of the Law: the Law exacteth abſolute obedience; The gracious Goſpell doth through CHRIST accept of the truth of Faith and Repentance, ſo that there be an endevour after their perfection.
It would be too long to ſhew you at large the ſignes of unfained Faith and Repentance, I will, for the preſent, onelyonly ſay this:
Have you been humbled heretofore? and through the promiſes, and commandement of the Goſpell, which biddeth you beleeue, have you conceived hope of mercy, relying on Chriſt for it? and thereupon have had a …ue change in your whole man, ſo that you make God your utmoſt end, and, out of hatred o…, and love unto Chriſt and …is wayes have had a rHeb. …. …will in all things to live honeſtly, and to …devour in all things to keepesAct. 24. …6 alwayes a good conſcience to wards God and man; t1 Pet. 2. 2.deſiring the ſincere milke of the Word to grow by it; u1 Ioh. 3. 14. Pſal. 16. 3.loving the brethren, deſiring and delighting in communion with them? then be you confident that your firſt faith, repentance, and new obedience was ſound.
If upon tryall you finde that they were not ſound, then you muſt begin now to repent and beleeve; it is not yet too late.
Touching reformation and obtaining of pardon and power of your particular ſinnes, doe thus:
Conſider the Commandement1 which biddeth you to xEze. 33. 11. Rev. 2. 5. 2repent and amend.
Conſider the Commandements which bid you to yMat. 11. 28.come unto Chriſt when you are weary and beavie laden with your ſin; beleeving that through him they ſhall be aMic. 7. 18 19.pardoned and ſubdued: to this end,
Conſider that Chriſt hath fully3 ſatisfied for ſuch and ſuch a b1 Ioh. 2. 1, 2.ſinne, yea, for all ſinne, and that you have many promiſes of grace and c1 Ioh. 1. 9.forgiveneſſe, yea a promiſe that dHeb 10, 15, 16, 17.God will give you grace to beleeve in him, that you may have your ſinnes forgiven.
Conſider that there is vertue4 and ePhil. 3. 10 Ioh. 1. 16.power in Chriſts death, and reſurrection, appliable by fAct. 15 9. 1 Pet. 1. 21, 22.faith, through his holy Spirit for the mortifying the old man of ſinne, and quickning the new man in grace; as well as merit to take away the guilt and puniſhment of your ſinne.
Improve this power of Chriſt5 Mortification. in you unto an actuall breaking off your ſinnes, and living according to the wil of Chriſt, which is done by gCol. 3. 5. Rom. 12. 2. Eph. 3. 16.mortifying the old man of ſinne, and by ſtrengthning the new and inner man of grace.
In mortifying your ſinne, doe thus:
Take all your ſinnes, eſpecially1 Meanes to mortifie ſinne. your boſome ſins, thoſe to which the diſpoſition of your nature, and condition of your place doth moſt incline you, your ſtrongeſt and Captaine ſinnes, and with them the body of corruption in you, the originall and motherſinne;Pſal. 51. read it. ſmite at them, ſtrike at the very roote, arraigne them, condemne them in your ſelfe, dragge them all to the Croſſe of Chriſt, and hCol. 1. 20 Col. 2. 10 read to verſe 16.nayle them thereunto, that is, by Faith ſee them all nayled with Chriſt to the Croſſe whereon he was crucified, and beleeve, that, not onelyin reſpect of their guilt, but alſo of their raigning power, they are al crucified with him, iRom. 6. read that Chapter.dead, and buried, as is ſignified to you lively in your Baptiſme. When you ſee that your old man is crucified with Chriſt, that the body of ſinne ſhould be deſtroyed, you will take courage againſt ſinne, and will refuſe to ſerve it, ſith by Chriſt you are freed from the dominion of it. When you thus by faith kRom. 13. 14.put on the Lord Ieſus Chriſt, you ſhall not fulfill the luſts of the fleſh. lI am. 4. 9. Iob 42. 6. 2 Cor. 7. 10Grieve heartily for your ſinnes, conceive deadly hatred againſt2 them & diſpleaſure againſt your ſelfe for them. Theſe, like a corraſiue, will eate out the core and heart of ſinne.
Make no mRom. 13 14proviſion for the fleſh to fulfil the lusts of it; but be n1 Cor. 7. 29, 30, 31ſober3 in the uſe of all earthly things, this by little and little will ſtarve ſinne.
oIob 31. 1 Prov 23 20, 31Avoid all obiects and occaſions 4of ſinne, yea, abſtaine from the p1 Theſ. 5 22appearance of it, this wil diſarme ſinne.
When you feele any motion unto ſinne, whether it roſe from 5within, or came from without, q1 Pet. 5. 9 Acts 8. 20reſiſt it ſpeedily and earneſtly by the Sword of the Spirit the Word of God, as your rMat. 4 4Saviour did, and as ſGen. 39. 9Ioſeph did; for which cauſe it muſt dwell tCol, 3. 16plentifully in you. Thus you ſhall kill ſinne.
That you may ſtrengthen theMeanes to ſtrengthen the inner man. inner man by the Spirit, whereby you, may not onelyonly mortifie the deeds of the fleſh, but bring forth the fruits of the Spirit: doe thus,
Firſt, Apply Chriſt riſen from 1 Rom. 4. 25. Rom. 6. 4. Eph. 2. 5, 6.the dead for you particularly; beleeving that God by the ſame power quickneth you, and raiſeth you together with Chriſt, to walke in newnes of life, kRom. 6. 9, 10, 11.reckoning your ſelfe now to be alive unto God, being dead unto ſinne, & become the ſervant of righteouſneſſe. This beleeving in Chriſt, embracing and relying upon the l2 Pet. 1. 4precious promiſes of the Goſpell, doth draw downe Chriſt into your heart, and doth more and more incorporate you into him, & by it, he, by his Spirit, mEph. 3. 17dwelleth in you, wherby of his life & nIoh. 1. 12 16.grace, you receive life and grace; and ſo, as the Apoſtle ſaith, are made partaker of the divine nature, flying the corruption which is in the world through luſt.
Affect your oRom 15. …heart with ioy2 unſpeakeable, and with peace in beleeving, conſidering that you are iuſtified through our Lord Ieſus Rom. 5. 1, 2, 3. Phil. 4. 4.Chriſt; this oNeh. 8▪ 10Ioy of the Lord, as a cordiall, will exceedingly ſtrengthen grace in the inner man.
Take heed of quenching or grieving 3the p1 Theſ. 5. 19, 20, 21.Spirit, but nouriſh it by the frequent uſe of holy meditation, prayer, hearing and reading of the Word, receiving the Sacraments, by a Chriſtian qAct. 2. 42 46. Act. 4. 32, 33.Communion with ſuch as feare God, and by following the motions of the Spirit of God; which you ſhall know to be from it, when the thing wherunto it mooveth, is both for matter & circumſtance according to the Scripture, the Word of the Spirit. This is to be led of the Spirit; and this will be to walke in the Spirit, and thenGal. 5. 16. 18. you ſhal not fulfil the luſts of the fleſh.
VponUpon your faſting day you ſhal4 doe well to renew your Covenant with God: and in ſome caſes (ſo that it be done adviſedly) to enter into a particular *Nehem. 9 38 Neh. 10. 29vow to leave ſome groſſe ſinne, with the occaſions of it; and to doe ſome neceſſary neglected dutie and to embrace all furtherances thereof. This alſo will much ſtrengthen your reſolution againſt ſinne, and for holineſſe.
There remaineth yet one principall work wherein a chiefe buſines of the day of your faſt lyeth, for which all formerly ſpoken to maketh way, and by which with the former meanes you may attaine to true reformation of your ſelfe, & reconciliation with yourInvocation upon God, & pouring out the ſoul before him God; which is *1 Sam. 7. 6 Nehem. 1. 4. &c. Nehem 9 5. &c Dan. 9. 3, 4, &c.Invocation and earneſt prayer to God in the Name of Chriſt through the holy Ghoſt, in particular, large, & harty confeſſions and complaints againſt your ſelfe for your ſinnes, asking forgivenes, making known your holy reſolutiōs, asking grace, and giuing thankes for that he is at one with you, having givē Chriſt for you, and to you, and for that he hath given you a minde to know him, and the power of his reſurrection, with other the firſt fruits of the Spirit, which is the rEph. 1. 13 14earneſt of your inheritance.
Let this ſolemn and more then ordinary ſeeking of GOD by prayer alone by your ſelfe be twiſe at leaſt in the day of your Faſt, beſides your ordinary prayers in the Morning & Evening, & having thus made your peace with God, you may, nay ought to sEzra 8 23 2 Chro. 20 3. … &c.pray for the good or againſt the evill which was the occaſion of the Faſt.
But in praying you muſt in ferrency of ſpirit tIona 3. 8cry mightily, ſtriving and wraſtling in prayer.
The extraordinary burnt offerings, ſinne offerings, meate and drinke offerings, beſides the fin…ffering of the Attonement, and the continuall burnt offering, meate and drinke offering to be offered the *Num. 29 7. to 12.ſolemne day of the Faſt under the Law (which in the ſubſtance of it is the ſtandard of religious Faſts) doth ſhew, that a Faſt muſt be kept in manner as hath beene ſaid; For hereby we prepare & ſanctifie our ſelves, and ſeeke to God in Chriſt; hereby we by faith lay hold on Chriſt the onelyonly true ſacrifice for ſin; & hereby we doe by him draw nigh to God, and in token of thankfulnes doe giuegive our ſelves to be an whole Rom. 12, 1and living ſacrifice, holy, and acceptable to God, which is our reaſonable ſerving of God.
For your greater and moreHumiliation for others, as well as for our ſelves in this order. thorough humbling of your ſelf, and further exerciſe of your faith in God and love to your brethren and Church of God, ſomething yet is to be added.
You muſt repreſent to your thoughts alſo the ſinnes, and evils that are already upon, or hanging over the head of your familie and neereſt friends, and of your towne, Country, or Kingdome where you live, together with their ſeverall aggravations; uPſal. 119 1…6. 158. Ie…. 9. 1. ler. 13. 17.lay them to heart, conſidering that they by ſinning doe alſo diſhonour God your Father, and doe bring evill of ſoule and body upon thoſe whom you ſhould love as well as your ſelfe: And it is a thouſand to one but that you are involved in their ſinnes, and become acceſſary, if not by comand, example, counſell, permiſſion, conniving, not puniſhing, familiarity with ſinners, or concealement; yet in not grieving for them, in not hating them, and in not confeſſing and diſclaiming them before God. Theſe alſo bring common Iudgements upon Church and State, which you ſhould prefer before your own particular, & wherin you may look to have your part.
You muſt therfore affect your heart with theſe thoughts, and mourne not onelyonly for your owne firſt, but then for the aEzec. 9. 4abhominations of your family, town, country, and Kingdome. For the ſins of Princes and Nobles, for the ſinsNehem. 9 34 of Miniſters and People. And, not onelyonly for the preſent ſinnes of the Land, bDan. 9. 5 6but for the ſinnes long ſince committed, whereof it hath not yet repented. cPſal. 119 136Rivers of waters ſhould runne downe from your eyes, at leaſt, dEze. 9. 4 Ier. 9. 1ſighs and grones ſhould riſe from your heart, becauſe others as well as your ſelfe have forgotten Gods Law, and have expoſed themſelves to his deſtroying Iudgements. Doe all this ſo, that you may eLam. 2. 18 19poure out your heartlike water to the Lord in their behalfe.
This is to ſtand in the hExod. 32 11 to 15 Pſ. 106. 23Breach; the prayer of a righteous man kIam. 5. 16 17availeth much, if it be ſervent, though he have infirmities. If it ſhould not take good effect for others, yet your teares and ſighs ſhall doe good to your lEze. 14. 14ſelfe: it cauſeth you to have Gods mEzek. 9. 4ſeal in yourforehead, you are marked for mercy. God will take you from the nIſa. 57. 1evill to come; or will make a way for you-to oler. 9. 16eſcape; or will pturne the hearts of yourpIer. 39. 12 enemies to you, as it was with Ieremie; or if you ſhould be carried captive, he will be a qEzek. 11. 10little Sanctuarie to you in the land of your captivitie; or if you ſmart under the commo… judgement, it ſhall be ſanctified to you, and if you periſh bodily, yet when others, that cannot live, and are afraid to die, are a… their wits end you ſhall be able, in the conſcience of your mourning and of diſclaiming your own & others ſins, to welcome death as a meſſenger of good tidings, and as a …ortall to everlaſting happines.
If it be a publike Faſt, all theſe things before mentioned are to …e done alone, both before and after the publike exerciſes, which amongſt the Iewes tooke up two Nehe. 9. 3.…ourth parts of the artificiall day, …t which time you muſt joine in publike hearing the Word read and preached, and in praier with more than ordinary intention and fervency.
If you faſt with your Family, orWhat to doe when a man is interrupted in his privat faſt Mat. 6. 18. with ſome few, let convenient times bee ſpent in reading the Word, or ſome good Booke or Sermons, which may be fit to direct and quicken you for the preſent worke; alſo in feruent prayer. The other time alone, let it be ſpent as I have ſhewed before.
If ſome publike or neceſſary occaſion (ſuch as you could not well foreſee or prevent when you made choice of your day of private faſt) happē to interrupt you: I doe judge that you may attend thoſe occaſions not withſtanding your Faſt; but doe it thus, if they may be diſpatched with little adoe, then diſpatch them, and after continue your faſt, but if you cannot, I thinke that you had better be humbled that you were hindred; breake off your faſt, and ſet ſome other day apart in ſtead thereof; even as when a man is neceſſarily hindred in his fNum. 6. 9. 12. Motives to oft faſting.vow.
The Benefit that will accrew to you by religious Faſting, will be motive enough to an often uſe of it, as there ſhall be cauſe.
It was never gIudg. 20. 26. 5. 1 Sam. 7. 6. 10. Ezra 8. 23. 2 Chr. 20. 3. 22. Ionah 3. 7. 10.read or heard of,1 that a faſt was kept in truth according to the former directions from the Word, but either obtained the particular thing for which it was kept, or a better, to him at leaſt that taſted.
And beſides that it will (if any thing will) obtaine the thing intended,2 thus faſting will put the ſoule into ſuch good plight and tune, into ſuch an habit of ſpiritualneſſe, that (like as when againſt ſome ſpeciall entertainment, a day hath been ſpent in ſearching every ſluts corner in a houſe, and in rubbing and waſhing it) it will be kept cleane with ordinary ſweeping a quarter of a yeare, or long time after.
I doe acknowledge that ſome have faſted, and God hath not rIſa. 5…. 3regardedit; yea, hee telleth ſome before-hand, that if they ſIer. 14 12faſt, he will not heare their cry. But theſe were ſuch who tZach 7. 5 11, 12faſted not to God, they onelyonly ſought themſelves, they would not hearken to his Word, there was no putting away of ſinne, as uIſa. 58. 6looſing the bands of wickedneſſe, &c. No mortification of ſinne, no renewing their Covenant with God. Now, unleſſe wee doe joyne the inward with the outward, we may faſt, but the Lord aIſa. 58. 3, 4, 5ſeeth it not, wee may afflict our ſelves, but hee taketh no notice, wee may cry and boule, but cannot make our voyce be heard on high. But when God ſeeth the workes of them that faſt, that they bIona 3. 10turne from their evill way, yea, that they ſtrive to turn and ſeek him with all their heart, then hee will turne I…r. 31. 18, 19, 20to them, his bowels of compaſſion doth yerne towards them, and I will have mercy on them, ſaith the Lord.
After the time of the Faſt is ended, eat and drinke but moderately. For, if you then ſhall glutAuguſt. in Pſal. 43. your ſelfe, it will put your body and ſoule much out of order.
Secondly, your Faſt being ended, hold the ſtrength which you not that day as much as you can, keepe your intereſt and holy acquaintance which you have gotten with God, and with the holy exerciſes of Religion. Though you have givē over the exerciſes … the day, yet unlooſe not the …ent of your care and affections againſt ſinne, and for God. It is a corruption of our nature, and it … a policie of Satan to helpe it forward, that (like ſome unwiſe …arriours, when they have got the day of their enemies) wee …ow full of preſumption, and ſeverity, by which the enemy taketh advantage to recollect his forces, and comming upon us … looked for, giveth us the foſſe, not the overthrow: we are too apt, after a day of humiliation, to fall into a kinde of remiſſeneſſe, as if then we had gotten the maſtry; whereas if Satan fly from us, if ſinne be weakned in us, it is but for a cLuk. 4. 13ſeaſon, and but in part, and, eſpecially if we ſtand not upon our watch, Satan will take occaſion to d… …2 43, 44returne, and ſin will revive in us.
I … few Cautions …ou… excellent, but neglected duty … Faſting:
… body, although it muſt be1 …. 9. 7 Col. 2. 23 … downe, yet it muſt not bu… deſtroyed with Fasting. It muſ… not be ſo weakened as to be diſabled to performe the workes … your ordinary Calling.
In private Fasts you muſt … be open, but as private as conveniently2 Mat. 6. 16 you may.
…ever not the fIſa. 58. 6, 7inward from … 3outward.
Thinke not to merit by yo… Faſting, a… Papiſts doe.4
Preſume not that preſently up5 on the worke done, God muſt grant your asking, as Hypocrites Iſa. 58. 3.doe, that ſay to him, we have faſted, and thou doſt not regard it. You may and muſt expect a gracious hearing upon your unfained *Mat 21. 22humiliation, but as for when, and how, you muſt wait patiently: faith g1 Ioh. 5. 14ſecureth you of good ſucceſſe, but neither hIſa. 40 13preſcribeth unto God how, nor yet doth it make iIſa. 28. 14hast; but waiteth his leiſure, when in his wiſedome hee ſhall judge it moſt ſeaſonable.