The Saints Humiliation, Sermon 1
IVDGES 20.26.
Then all the Children of Iſrael, and all the people went up, and came vntounto the houſe of God, and wept, and ſate there before the Lord, and faſted that day untill even, and offred Burnt-offrings, and Peace-offrings before the Lord.
YOu all know, that the Lord is fighting againſt three neighbour Counties, the Arrowes of his peſtilence are abroad, and beſides that bleeding Preſton, many other Townes are wounded: now this Countie intends it ſelfe for the Skirmiſh; and to fight with Gods weapons, againſt Gods judgements. Faſting dayes are dayes of pitcht Battell; God fights, and the Supplicants fight; prayers are the ſhafts, which are delivered flying to heaven. There muſt be the Muſtring and Training of the Souldiers, before the day of the ſet Encounter, that wee may know our Poſtures, and the uſe of our weapons. I hauehave therefore for this Time, altered my wonted travaile in thoſe divine Lectures of St. Paul, and that I might deliver my ſelfe very plainely for your preparation, I hauehave beſtowed ſome thoughts upon a plaine Story. It is the ſtory of Gibeahs ſinne, Benjamins patronizing of that offence, and at length the juſt revenge, of both Gibeah and the whole Tribe: for upon that Stuprum, and the wronged Levits complaint, Iſrael warres, & at laſt overcomes. It was a diſorderd government, when a Levite by corrupt Cuſtom and Connivence held a Concubine, (ill governed times when Levites are ſo ſcandalous) but ſhee that was light is alſo inconſtant, and runs from her Levite to her Father. The Levite follows, and after fiue dayes delay & feaſting, he returnes with her, and though benighted on the way, yet his zeale againſt Gods enemies will not let him lodge in Iebus, but he travails on, though late to Gibeah; where he found, what he feard in Iebus, though not ſtrangers to Iſrael, yet ſtrangers to Humanitie; in their heate of luſt they both abuſe and murder the wanton Concubin. The Levite growes cruell, that he might be juſt; he divides the carkaſſe, and ſends thoſe morſels of horror to plead his cauſe againſt the foule Citie. Iſrael purpoſes revenge, ſignifies this to Benjamin, in which Tribe, Gibeah was ſeated. Benjamin quarrells the deſigne as a diſparagement to themſelues, and reſolue to patronize the Actors, where they ſhould puniſh the ſinne. Both ſides prepare to battell; Iſrael in an holy quarrell, Benjamin in an unjuſt; yet Benjamin twice prevailes, and triumphs in the double field. Iſrael ſets a new day for a third fight, and the better to prevaile they humble themſelues with faſting and prayer, then they hauehave the day, and the inſulting Tribe is foyled. Though I hauehave ſpeeded over the Story, I keep you too long from the Text; There is no difficulty in it: ſo farre as for the preſent occaſion wee may make uſe of it, wee may conſider theſe particulars..
1. Who they are, that are in this preparation: All the Children of Iſrael, all the people.
2. What they did: 1. They wept. 2. They faſted. 3. They prayed and ſought reconciliation; They offred burnt-offrings, and peace-offerings before the Lord.
3. Where they aſſembled; Before the Lord, they went up, and came into the houſe of God.
4. The time of their continuance in this preparation; They ſate there before the Lord, and faſted untill even.
5. When they uſed this preparation: Then (i.e.) after their double overthrow.
Laſtly, The iſſue of this preparation, they had a gratious hearing, an anſwere full of incouragement, and at length Victory.
There is enough cut out, for more than an houre, but I entended the choice, not to inſiſt upon it; onelyonly as a Ground to build ſome thoughts upon, which for the preſent may be ſuiteable to you, and the occaſions wee are ſhortly to meet about. So that what I ſhall now deliver, I will draw to this one head, from all the circumſtances of the preparation, and the event;
That Faſting in a right manner, is a powerfull meanes to preferre our Suites to God.
This Truth I ſhall, 1. Explicate. 2. Confirme. 3. apply.
1. In the Explication, there are two things need clearing:
1. What is the right manner of faſting?
2. How it is powerfull?
1. That wee may know the right manner of Faſting, we muſt diſtinguiſh the right Faſt from others, by ſeparating, the Naturall, the Civill, the Miraculous, the Conſtrained, the Quotidian, to touch at any of which were to ſpend the time with waſt. Tis the Religious Faſt wee prepare for; and it is called Religious. 1. Becauſe ſet on by Religion, yet not as a part, but a Medium of divine worſhip. 2. Becauſe diſpoſing to the extraordinary exerciſe of Worſhip, yet diſpoſing onelyonly by remooving impediments whereby divine worſhip might be hindred. I'le not enter upon the Common-place farther then the Method of the Text leades me to it, which affoords enough to our ſatisfaction.
1. The perſons who are to faſt. All the people came up. So was the Statute, Levit. 23.29. Whatſoever ſoule ſhall not be afflicted that day, ſhall be cut off from among his people. The Prophet Ioel is more particular in the inſtance, by removing Pretences which might ſeeme to exempt: The drunkards that liue mirthfully and careleſly in their mirth muſt mourn; Awake yee Drunkards, howle yee drinkers of Wine: Ioel 1. verſ. 5. The husbandmen that are ſecular and that liue upon their labours; Be aſhamed O yee husbandmen, howle O yee Vine-dreſſers: verſ. 11. The Prieſts; verſ. 13. The Elders; verſ. 14. The Children and Sucklings, the Bridegroome and Bride, Cap. 2. ver: 16. As he calls for it, Iehoſhaphat performes it, All Iudah ſtood before the Lord, with their little ones, their wiues and their children. 2 Chro. 20.13. Though by their traditionall doctrine, all that were ſicke, and children under nine yeares of age were exempted: as was then received, and after taught by their Rabbins. Maimoni, in Treatiſe of Reſt of Tenth day, cap. 2. ſect. 10.
2. The manner of the exerciſe of the faſt: They wept, faſted, offred, that was the externall part; the internall was denoted in the qualitie of their Sacrifices; Burnt-offrings and peace-offrings: which are made clearer to us in the Ordinance, Num. 29 11. One Goat-buck, of the Goates for a ſin-offring, beſides the ſin-offring of Attonements, and the continuall Burnt-offring, and the meate-offring of it, and their drinke-offrings. The Attonement was a liuely figure of our reconciliation to God, by the death of Chriſt; and the afflicting of their ſoules, figured their repentance and humiliation for their ſinnes. In proportion to that of theirs, we finde there muſt be two things in our faſt.
1. The Outward corporall exerciſe.
2. The Inward ſpirituall ſubſtance.
1. The outward exerciſe, is an Abſtinence from the Neceſſities and delights of Nature; ſo Nyſſen calls it, foreign, Wee muſt abſtaine;
1. From food; ſo did Eſther, Eſt. 4.16. So Ezra, chap. 10.6. Tis not a beggarly Rudiment, not a Childiſh, but ſolemne Ordinance: ſo God diets us for the Race. Bellarmine here diſputes a double Controverſie; That there is reſpect to be had to the choice of meates; and that eſpecially wee are to abſtaine from fleſh. For the former of theſe, they had need to plead for their owne delicacie. Such as ſo farre departed from the true and moſt ancient uſe of faſting, as to dare the allowance of eating twice; to keepe the ſhadow of a Faſt were enforced to bring in the choice of Meates, and in this onelyonly, the Popiſh Faſt differs from the Common Table. This corrupt Cuſtome, was not brought in but by degrees. Firſt, the violent Onſet of the Ebionites, Encratites, and Manichees, was too blaſphemous and odious to be entertained. Secondly, others more ſubtilly, not daring to condemne the nature, endeavoured to cut off the uſe of Meates. The Montaniſts were in this, the firſt and the chiefe Agents. It was followed by Euſtathius the Armenian Monke, who is Cenſured in Sozomen, foreign, that by his much auſteritie of living, he fell into abſurd obſervations: as appointing Faſts more uſuall than nature could endure. When this Cuſtome grew more grievous, they invented choice of Meate to be in ſtead of Abſtinence. The Papiſts now dote on thoſe obſervations, and are as various as in their ſects, all ſhunning fleſh, but differently things proceeding from fleſh: So they caſt ſnares on the Conſciences of their people, and abuſe their weakneſſe. But the Scripture is direct againſt ſuch a difference: Mat. 15.10.11. Luk. 10.8. 1 Cor. 10.25.26.27. Col. 2.16.20. & 1 Tim. 4.1.2.3.4. Nor doth the practiſe of the Ancient Church oppoſe, for this all may obſerue that are but ſmally acquainted with Antiquitie, that the Church decreed nothing, that if ſome abſtaind, others did not, that ſuch as did abſtaine from choice, did it freely not by a Law, that they condemned not one another for abſtaining or not, which are all contrary to Popiſh tyrannie, and that peremptory ſentence of Cardinall Bellarmine, in his fourth Tome, lib. 2. cap. 9. Mirari non debent Lutherani, ſi dicimus, eos Chriſtianos non eſſe, qui carnibus veſcuntur in quadrageſima: The Lutherans ought not to wonder, if we ſay, they are no Chriſtians, who eate fleſh in Lent. I might urge againſt him, the famous and knowne examples of Spiridion out of Sozomen, of the great Marcianus, as the Hiſtorian calls him, out of Theodoret, and of the ſevere Alcibiades reclaimd from his unjuſt abſtinence by Attalus out of Nicephorus, inſtances that the Ieſuit may quarrell againſt, but cannot anſwere; but I meant not to follow the controverſie, and hauehave kept you too long upon this.
2. Wee muſt abſtaine from ſleepe: 2. Sam. 12.16. Eſth. 4.3. at leaſt to ſeparate ſome time of our ordinary Reſt, to the worke of our humiliation.
3. From the uſe of the Marriage-Bed; Ioel, 2.16. 1 Cor. 7.5.
4. From Muſicke and delights of that nature, Dan. 6.18. 2 Sam. 12.20.21.
5. From coſtly apparell; Exod: 33.4.5. put off thy ornaments from thee, that I may know what to doe unto thee. They wore Sackcloth; and King David went bare-foote up the hill, weeping as he went. 2 Sam. 15.30.
6. From ordinary labour, the labour of our ordinary Callings, Lev. 23.28.30.31.32.
2. This is the outward obſervation, but ſecondly, the maine is, the more inward and ſpirituall ſubſtance; which is alſo declared by externalls, but all tending to this, that the ſoule may be afflicted; as beſides that place in Leviticus, the phraſe is uſuall, Pſal. 35.13. it is rendred in a clearer expreſſion, I humbled my ſoule with faſting; But Ezra uſeth the very word, Ezr. 8.21. I proclaimed a Faſt, that wee might afflict our ſelues before our God. This afflicting or humbling, is in two things.
1. The abaſing of our ſelues, to make our ſoules low, and groveling, in a true dejected poſture, which is; 1. In a ſight and ſence of our condition. 2. In a loathing of our ſelues for what wee ſee and are ſenſible of. Eze. 6.9. Eze. 36.31. 3. In a bewayling of our ſelues, with the ſtamping of the foote, Eze. 6. and ſmiting on the thigh. Surely I hauehave heard Ephraim bemoaning of himſelfe; Ier. 31.18.19. 4. In a judging and condemning of our ſelues; 1 Cor. 11.31. foreign. Yea what indignation, yea what zeale, yea what revenge hauehave yee found? 2 Cor. 7.11.
2. Prayer, that is alſo ſerviceable for the breaking of our ſoules; and is to that end uſed, 1. In Confeſſion, Ezr. 9.6. &c. which muſt be; 1. naked, Pro. 28.13. 2. humble, Iob 42.6. Dan. 9.7.8.9. And muſt be, 1. expreſſe and diſtinct; when the Conſcience loaded, deſires to be eaſed: an explicate confeſſion better affects us, makes us more ſerious in our deſire of remiſſion, and opens the way more plainely to Reconciliation. 2. But how ever at all times tacite and implied, prayer being an act of Religion; where alwayes ſubmiſſion and dependancy muſt be manifeſt.
2. In petition, by the religious and humble repreſentation of our deſires before God, for impetration.
3. In deprecation, by petitioning againſt evill, or for removall.
4. In renewing the Covenant; Neh. 9.38. Ionah 3.8.9. which is ever required at leaſt implicitely in regard of the purpoſe of the will.
To all theſe muſt be joyned Almes; elſe God diſtaſts the Faſt: Is is ſuch a Faſt as I hauehave choſen? A day for a man to afflict his ſoule? Wilt thou call this a Faſt, an acceptable day to the Lord? Is not this the Faſt that I hauehave choſen? To looſe the bands of wickedneſſe? Is it not to deale thy bread to the hungry? Eſay 58.5.6.7. Tis elſe a cuſtomary forme, and not a ſacrifice; Did yee faſt unto mee, even unto mee, ſayth the Lord? Zach. 7.5.6.9.10. It was the Angels meſſage to Cornelius, Ast. 10.4. Thy prayers and thy Almes are come up. Prayer comes up, it flyes to heaven, like a Bird it flyes upward; the Bird cannot flie without wings; the wings of prayer are Faſting and Almes; if one wing be wanting it flutters onelyonly, it cannot flie: Thy prayers and thy Almes are aſcended.
3. The third branch in the method of the Text, the place of the Faſt, where they aſſembled, They came up unto the houſe of the Lord. In the more private performance of the dutie, wee are not aſtricted to the circumſtance of place; but ſpeaking of a Faſt publique, and in aggregato, the houſe of prayer is deſigned the fitteſt place for the houſe of mourning. Herein the Papiſts are miſerable in their ſuperſtitious doatings, while they tye Faſts, and the different manner of faſts, unto particular places. Where a Cathedrall Church is dedicated to the name and memory of the bleſſed Virgin, there onelyonly the people may eate fleſh on Saturdayes. I might adde more of theſe triflings, but I favour both you and my ſelfe.
4. The next is the Time of Continuance; They ſate there before the Lord, and faſted untill even. Yet the time hath not beene by all equally obſerved; David keepes it till the Sunne goe downe, 2 Sam. 3.35. Heſther and her maydes three dayes and nights, Eſt. 4.16. But in the Statute, the time is ſet, from even to even: Lev. 23.32. So to meaſure the Faſt, as God hath meaſured the Sabbath.
5. The laſt circumſtance in the Text, is the firſt word, Then; The time when wee are to faſt. The Papiſts hauehave their Stata Iejunia, and diſtinguiſh of ſet times, when tis lawfull, when unlawfull, when indifferent to faſt; but contrary to Scripture, Col. 2.16. Gal. 4.9.10. contrary to the v…ry nature of a faſt, which is occaſionall, and being an afflicting of the ſoule, ſuites moſt with a time of afflicting, Mat. 9.15. And contrary to the ſtate of the more ancient Church. That is a full teſtimony of Saint Auguſtin, in his 86. Epiſtle, upon what dayes we ought not to faſt, and upon what we ought, I finde not appointed, by the precept of our Lord, or of the Apoſtles. All that Bellarmine anſweres to this, is by leading us to another Queſtion, that though it were not commanded in a written Scripture yet it might be in a Tradition, which anſwere is to anſwer nothing unleſſe that Queſtion were granted to their ſide. But Euſebius in the fift Booke of his Eccleſiaſticall Hiſtory, faceth the Author out of the accuſation of Apollonius, Montanus the hereticke was that new Maſter, who gaue Lawes to faſting: What hauehave the Papiſts now to glory in? Or the Ieſuit to plead? But to the thing: The Iſraelites when overcome, hauehave recourſe to this Ordinance: There are two generall occaſions.
1. To remoue or prevent evill; So Iehoſhaphat uſd it, when Moab and Ammon were Confederate againſt Iudah, 2 Chro. 20.2.3. So Eſther, when the decree by the procurement of Haman came forth againſt the Iewes; Eſth: 4.3. So the Ninevites, when deſtruction within fortie dayes, was threatned againſt their Citie.
2. To procure and obtaine good, whether temporall, ſo Ezra proclaimed it, that he might hauehave good ſucceſſe in his journey; or ſpirituall, ſo it is, to ſubdue the fleſh, to ſharpen prayer, to exerciſe our graces. This is the right manner of the faſt, rightly performed to right ends.
2. The ſecond thing to be cleared, is, How this is powerfull. The Papiſts giuegive it a Merit; They ſay it is ſatisfactory, becauſe penall, that they proue from the fact of the Ninivites, Ion. 3.10. They ſay it is meritorious, if from charitie, that they proue from the words of Chriſt, Mat. 6.17.18. But to the fact of the Ninivites, I anſwere, by diſtinguiſhing of a thing penall; it is taken Properly for the puniſhment of a former ſinne; but ſophiſtically for that which is laborious. In this latter ſenſe, it is not all one, to be penall and ſatisfactory; for there may be labour which is no puniſhment, and where there was no precedent ſin. In the former ſenſe, Faſting cannot be ſayd to be penall: A puniſhment is properly impoſed by the Iudge, not by the offender; but faſting is arbitrary, and by the offender taken up. Nor doth the Scripture in any place, call faſting a puniſhment. Neither will that Story of the Ninivites proue it either a ſatisfaction or a puniſhment. To that of Mathew from our Saviour, I anſwere by deniall, that every thing is meritorious to which a reward is given, for there may be a reward of Grace, as is diſputed ſtrongly againſt the Papiſts by many, in the Queſtion of merit. The reward is to the prayer, therefore but by accident to the faſt, but neither is the reward to prayer as of merit, for when we pray, wee ſupplicate and acknowledge our ſelues unworthy; therefore to faſting much leſſe is the reward of due. We conclude it then, that Faſting is not a part of worſhip, but a Medium; and in the New Teſtament, not properly a Medium, either to effect, or ſignifie any thing, but to diſpoſe unto the extraordinary exerciſe of prayer; and ſo it is ſaid to be powerfull; an helpe to that, to which the Scripture giues teſtimonie that it doth prevaile; The prayer of the righteous prevailes much if it be fervent. But of this more, in the ſecond buſineſſe which we proceed unto, the proofe of the Doctrine.
2. Secondly, for the confirmation of this Truth, the Prophet Ioel is very expreſſe and comfortable: Turne unto mee with all your heart, with faſting, with weeping, and with mourning, rent your heart, and not your garment, and turne unto the Lord for he is gracious, who knoweth if he will returne and leaue a bleſſing behinde him? Blow the Trumpet in Zion, ſanctifie a Faſt, call a ſolemne aſſembly: Then will the Lord be jealous for his Land, and pittie his people. Ioel 2.12.13.14.15.18.19.20. I might be large in inſtances, your owne knowledge of them, may ſpare me a labour not needfull. I ſhall rather ſpend that time, to confirme it by ſome Arguments.
1. It is powerfull with God, becauſe the meanes which himſelfe hath appointed to prevaile. Nothing can be powerfull with God, but as under the relation of an Ordinance: God puts efficiencie into every thing, as being the firſt mover of the wheeles in every engine. That God may be pacified, he muſt tell us, how he will be pacified, and we cannot fayle, when wee goe in the way of his owne appointments. Turne unto mee ſayth the Lord; There's the Ordinance; Then he will pittie his people; There's the iſſue of the Ordinance.
2. It is powerfull with God, becauſe moſt ſuiteable to thoſe Relations wee ſtand in toward God, the Relations of Subjects, Servants, Supplicants, Offenders. Wee know that lowlineſſe hath an inſinuating and winning force; and Great Spirits are ſooneſt made ours, by ſtooping to them; as Tacitus notes judiciouſly concerning the great Auguſta, though ſhe maligned the proſperous, ſhe was pittifull to the diſtreſſed, though an enemy. God hath beene pleaſed to manifeſt himſelfe ſuch, and ſo appeaſed; That he will reſiſt the proud, but giuegive grace unto the humble. But in our faſting, wee fall low before his foot-ſtoole, wee crouch unto our Soveraigne, wee ſupplicate of our Iudge, we beg, and plead not, and prevaile.
3. Prayer that prevailes is hereby made more fervent. Prayer is the Toole, faſting giues the Toole an edge, makes it ſharper, and then it cuts more ſmoothly: It ſpecially remoues the impediments that make prayer ſlow:
1. There are impediments in the underſtanding, it helpes to illumine that. The crammed bodie is not ſo fit an organ for the purer ſoule to actuate it ſelfe within: wee ſee that abſtemious men are of more quickned apprehenſions. Thus the outward abſtinence is profitable, but more the inward ſpirit of a faſt, that is to be Humble; and to them is the promiſe of a cleared Intellect, He will guide the humble in his way.
2. There are impediments in the will, it helpes to elevate that: the will comes thus to be weakened in its reſiſtance againſt God, and is made more ſpeedy in its better motions; as the Hawke or the running dog, are better for the flight and ſpeed, when ſlenderly fed. The will is Bird-limed with the earth, and faſting doth unintangle it; then it becomes more apt for prayer: As it was a wittie note of Ambroſe, concerning Elias, He went up to heaven by the ladder of faſting, before he aſcended in the Chariot of fire.
3. There are impediments in the affections, they are oft out of order, and diſquiet our devotion; it helpes to bridle them. Affections are ordinarily wanton, and then they grow imperious. When Hagar was entertained with reſpect ſhe deſpiſes her Miſtreſſe, but when checkt, ſhe growes modeſt. Faſting giues the correction to our too ſawcy ſervants, then they become ſerviceable, and waite upon prayer. Saint Paul learnt this method, while he profeſſeth, That he keepes under his body and brings it in ſubjection. Thus it addes ſpeed unto prayer, and there is prevailing. Which leades us to the third buſineſſe, to the application; in a double uſe.
3. The Application is;
1. To condemne the folly and injuſtice, of ſuch as contemn or neglect, ſo powerfull a Dutie. There are curſed Edomites that ſay of Ieruſalem, Downe with it, downe with it even to the ground: and doe envie the proſperitie of Sion. Faſting and prayers build up a wall, but the Horonite, the Ammonite, and the Arabian, Sanballat, Tobiah, and Geſhem, laugh at the worke, and labour to hinder it. There are ſome that dare ſay; What needes this adoe? Wherefore are theſe intended aſſemblings? Thus they oppoſe their owne ſafetie, and endeavour againſt that with which God both is pleaſed, and pacified. Nay, ſome are ſo mad; that, wee uſe for a remedie or prevention, they eſteeme and accuſe as the meanes to bring in the peſtilence. How farre at length will the malice of Satan extend? But the Papiſts take us off from this reproofe, while they tell us, wee are fitter to ward, then giuegive the blow: They accuſe us, as in our doctrines and practiſe, enemies to faſting. Vnjuſt ſlanders! For our doctrine, let them heare it, and ſee what they can object. Beſides what hath beene ſaid, let them heare him whom profeſſedly they are wont to oppoſe, Calvin, in the fourth Booke of his Inſtitutions, in the twefth Chapter: Seeing faſting is an holy exerciſe, why ſhould wee leſſe uſe it, then of old they uſed in like neceſſitie? Wee reade, not onelyonly that the Iſraelitiſh Church, which was framed and conſtitute by the word of God, but alſo the Ninivites who had no other preaching but that of Ionah; faſted in ſigne of ſorrow: What reaſon is there, we ſhould not doe the like? But tis an outward Ceremony which together with others tooke end in Chriſt. Nay, but at this day, (as it alwayes was) it is a profitable helpe to the faithfull, and an uſefull admonition to the awakening of themſelues, leſt with their too much ſecuritie and ſloath, they more and more provoke God. Wee aſſent to the very words of that great Calvin. What can be more expreſſe? more plaine? But they cavill at our explications. Wee receiue it not as a part of Religion, and accidentarily onelyonly religious: and conſidered ſolitary and by it ſelfe, we count it either no way pertaining to Religion, or if pertaining, (becauſe it reſpects the body onelyonly) ſuperſtitious. Such are the Popiſh; wee reject them, and juſtly becauſe ſo: yet from hence is the ground of their ſlander. But doe we condemne faſting, becauſe we condemne theirs? The holy Chriſtians of old, condemned the faſts of the Gentiles and Marcionits, yet were not enemies to Faſting. But ſlanderous are the mouths of Salmero and that Teaſty Coſter, who teach their abuſed people, That as the Devill, (who knowes that all ſorts of Devills are caſt out by prayer & faſting) labours by all meanes to rob Chriſtians of thoſe weapons; ſo the Hereticks (ſo he is pleaſed to brand us) oppoſe faſting as a ſuperſtitious thing, contrary to Scripture and divine will. They are the words of that foule Ieſuit. You ſaw all the ground before: But whither will not impatiency the daughter of prejudice carrie men? This for our doctrine; concerning our practiſe they are more impudent. They ſay wee plead onelyonly for the fleſh, and pleaſe our bellyes: That we giuegive our ſelues to ſurfeiting and drunkenneſſe, neglecting faſting. Ah Beloved! let me by the way complaine, before I make Apologie. How doe our ſinnes riſe to our ſhame, that the Adverſaries take ſuch notice of them? Oh that our carriage were ſo holy, that our liues might be our Arguments, to proue the truth of what wee doe profeſſe! Your profaneneſſe and irreligion, weakens our diſputings againſt Popiſh ſuperſtitions. But chiefly let me entreat you of this Pariſh, (who liue mixt with ſo many Papiſts, as no where more in the whole Countie) let me entreat you to apprehend it, leſt your profanenes ſtrengthen them in their errors, and weaken me in the end of my preaching. Let them take no notice of your oaths, your reelings, your diſorders, your profanations of the Lords day: your thronged Ale-houſes, your unwatchfull behaviours make your Popiſh neighbours to deſpiſe our Religion, and the common Goſpell. But though I accuſe you from the Pulpit, I may dare notwithſtanding to plead againſt the enemy; There can be no prejudice to our doctrine, though the liues of our people, be unanſwerable to what wee teach them. But againe, if we compare with theirs, I may defend and preferre our owne practiſe. Why are they blind? Why are they wilfully blind, to their owne ſhame? They allow, nay, they appoint ſet Bacchanalls. And for their faſting, there remaines among them but a meere ſhadow of it. That you may ſee, I neither malice nor belie them; take it from the Pen of their owne Pereſius, Holy Faſts are in uſe amongst us, onelyonly according to a certaine outward Ceremonie; for wee thinke we faſt, if but once a day wee dine, though even unto ſurfeit, well tipled and better cramm'd; taking meat not onelyonly for the ſuſtaining of nature, or onelyonly for one day, but in ſuch a quantitie, as might for three dayes ſuffice that famed Milo. I ſpeake not of the qualitie and difference of your meats and ſawces: For now, neither the Sea, the earth, the ayre, nor Fiſh-mongers can ſatisfie our appetite. A fit zeale of a Papiſt againſt Papiſts. But he goes farther: And, (ſaith he) it were more tollerable, if the Laicks were onelyonly thus diſeaſed, but it hath crept upon many Prieſts of our order, upon religious orders, and Prelates of our Church; whom I ſee ſo ſtudious of this matter, that you may rather ſay, they were borne to devoure, then to imitate the Apoſtolique modeſtie; to the deceiving of the poore, and the deſtruction of their chaſtitie, which together with holy Faſts, hath ſeemed to hauehave forſaken the earth. A fitter zeale of a Ieſuit againſt his owne ſhaue-lings. Theſe are Papiſts; theſe are their Faſts: Now let them if they can triumph. Thus being rid of them, I might renew the application, but I proceed to a ſecond.
2. Let us be exhorted, becauſe it is ſo powerfull a meanes, to make uſe of it. Neglect not ſo great an advantage: Let us vſe it in any kinde of neede. In the evill of ſinne; if wee would gaine power againſt any luſt, if ſtrength againſt any corruption, if worke out any ſpirituall diſeaſe; hauehave recourſe unto this remedie. I thinke it is Ambroſe that notes it from the Naturaliſts; That the faſting ſpittle of a man kills a Serpent; His alluſion is apt, this deſtroyes the power of the Devill. Prayer is as the ſpittle, but it muſt be faſting: And our Saviour tells his Diſciples upon occaſion of a man poſſeſſed brought to be cured, That this kinde of Devill goes not out but by faſting and prayer. Let us uſe it alſo in the evill of trouble; So ſtand in the Gap: This courſe Ninivie tooke; Let neither man nor beaſt taſte any thing, let them be covered with ſackcloth, and cry mightily unto the Lord; And God repented of the evill that he ſaid he would doe unto them, and he did it not. Ion. 3, 8.9.10. When the newes came that the multitude was in Hazazon-Tamar, Iehoſaphat feared, and ſet himſelfe to ſeeke the Lord, and proclaimed a faſt. Then Iehaziel brings a better newes from the Lord, Be not diſmaid at this great multitude, the Battell is not yours but Gods. 2 Chro. 20.3.15. See 1 Sam. 7. Let us uſe it alſo for the obtaining of good. The tender and true-affected Nehemiah, that for the turning away of reproach from the deſolated Ieruſalem, he might gaine favour in the ſight of Artaxerxes, faſts and prayes. Neh. 1.4.11. When favour was obtained and a journey granted, Ezra profeſſeth he gained ſafe-conduct from God; So we faſted and beſought our God for this, and he was entreated of us, Ezr. 8.23. Wee may be aſſured ſome way to prevaile; When wee come to God, we muſt beleeue that he is, and that he is a rewarder of them that diligently ſeeke him: Heb. 11.6. Wee hauehave a promiſe to giuegive us that aſſurance; When thou faſteſt be not as the hypocrites, and thy Father which ſeeth in ſecret, ſhall reward thee openly: Mat. 6.18. How ever wee ſhall hauehave the marke, and God ſhall challenge us his; Eze. 9.4.6.
Oh ſet upon the Dutie, thus we may be helpfull to the Church. Men be differently helpfull, according to their different advantages; ſome hauehave the advantage of ſtrength, and may helpe with their Armes, ſome of riches, & may helpe with their purſes, ſome of wiſedome, and may helpe with their counſells; This is the common advantage, & all may be helpfull. Let us joyne our hands, and unite our flames; the fire will be more forcible; and the burthen more eaſily remooved: Iudgement is a burthen which lyes upō a Country, that burthen which one cannot moue, many hands may caſt off; helpe to unload the Country, and the rather becauſe the Devill ſtriues to ſtrike away our hold, and to hinder our indevours this way; When Ieſchuah ſtands before the Lord, Satan ſtands on his right hand to reſiſt him, Zach. 3.1. When Paul goes forth to pray, the poſſeſſed Damoſell meets him: Act. 16.16. Oh be not wanting wherein yee may be powerfull, make uſe of theſe opportunities to ſeeke reconciliation, and to be helpfull to our wounded neighhours, while ourſelues enjoy the advantages of continued health, and frequent aſſemblings.