A Guide to Godliness, Book 5 · Chapter 35
CAP. XXXV.
Of the parts of a true Faſt, or the things wherein it conſiſteth.
§. Sect. 1 That the outward faſt conſiſteth in totall abſtinence.
THe next point to be conſidered, is the parts of this Faſt, or the things wherein it chiefely conſiſteth. For either this Faſt is outward and bodily, or inward and Spirituall. The former being a helpe to the latter, and the latter, the end of the former. The bodily Faſt, is our abſtinence for the time that it continueth from the moſt of the commodities and comforts of this life, ſo farre forth as will ſtand with charity and comelineſſe, and a ceſſation from all our ordinary affaires & labours, becauſe it is to be kept as a Sabbath Leuit. 23. 28.of humiliation vntounto the Lord. The commodities of this life are many, the chiefe wherof are meates and drinkes, from which we muſt totally abſtaine in all kindes whileſt the Faſt continueth, ſo farre forth as will Ezra. 10. 6.ſtand with the health of our bodies, and the aduancing of thoſe ends which we principally intend in this exerciſe. If our health will beare it, we muſt not content our ſelues with the ſober vſe of the creatures as at other times, but wholy abſtaine from them, according to the example Heſt. 4. 16. Ionah 3. 7. Act. 9. 9.of the faithfull in all ages; ſeeing in this exerciſe one maine thing, at which we ayme, is to humble our ſelues before God, acknowledging, that we are vtterly vnworthy of the leaſt of his benefits for the preſeruing of our liues. But if in reſpect of our weakeneſſe, ſuch totall abſtinence will hazard our health, wee may eate or drinke ſo much as the neceſſity of our ſtate requireth, ſeeing the Lord deſireth Hoſ. 6. 7.merciemercy rather then ſacrifice, and enioyneth this bodily abſtinence, that it may helpe and further vsus, and not diſable vsus for the ſpirituall duties of his ſeruice, as it muſt needes, if our ſpirits be exhauſted, and our bodies weakened, ſo that there remaineth no vertue nor vigour in them, to performe them in any cheerefull and deuout maner. And this liberty the Ancients hauehave giuen, who otherwiſe were the ſtricteſt exactors of this exerciſe. Ouer-much weakeneſſe of the body (ſaith one) doth Iſidor. de ſummo bono.weaken the powers of the ſoule, and maketh the Faſt of the minde barren, ſo that it is able to doe no good thing by reaſon of this imbecillity. The body (ſaith another) is to be handled ſomewhat auſterely, Durius tractandum eſt corpus ne rebellet, ne inſoleſcat; ſic tamen vt ſeruire ſufficiat, &c. Bernard.that it may not rebell and waxe inſolent, but ſo, as it may be fit for imployment, becauſe it is giuen that it may ſerue the ſoule. It muſt be reſtrained, not waſted; burthened, not tyred; humbled, that it may not inſult; and ſerue, that it may not rule. But more plainely and directly another ſpeaketh to this purpoſe. If thou canſt not (beloued) through Etenim (dilecte) ſi ob corporis imbecillitatem non potes ieiunus diem perducere, &c. Chryſoſt. in Gen. 2. Homil. 10. T. 1.bodily infirmity hold out the whole daies Faſt, no man that is wiſe will blame thee for this. For we hauehave a gentle and mercifull Lord, who exacteth nothing of vsus aboue our ſtrength. Neither doth he ſimply require Faſting and abſtinence, nor that we ſhould remaine ſo long faſting, but that withdrawing our ſelues from worldly and carnall workes, we ſhould ſpend our time in ſpirituall exerciſes. And yet we muſt take heed that we doe not abuſe this liberty vntounto licentiouſneſſe, ſeeing it is neuer good, but when it is neceſſary; and much better it is, if our ſtrength will beare it, that we wholy abſtaine from all food for the day of our Faſt, for diuers reaſons. For firſt, God requireth in our Faſt, that we afflict our ſelues, the body by abſtinence, the Leuit. 23. 29.minde by ſorrow and humiliation. Secondly, hereby we come to a more thorow ſenſe and feeling of our vnworthineſſe of Gods benefits. Thirdly, we become more deuout & feruent in prayer, & the body being leſſe dull & heauy, is made a more fit inſtrument vntounto the ſoule for ſpirituall exerciſes. Fourthly, our bodily hunger, through emptineſſe of food, may make vsus more ſenſibly to conceiue of the ſoules emptineſſe of ſauing graces, that we may hunger and thirſt after them, and vſe all good meanes whereby we may be filled and ſatisfied.
§. Sect. 2 That wee muſt in our Faſt abſtaine for the moſt part from all worldly comforts.
And as we muſt thus totally abſtaine from meates and drinkes, ſo muſt we in the greateſt part, from all other bodily and worldly comforts Col. 4. 2. Eph. 6. 18.and delights, and much more moderate our ſelues in the vſe of them, ſo farre forth as will ſtand with neceſſity and comelineſſe, then at other times. Thus wee muſt abridge our ſelues from ſome part of our ordinary ſleepe, that by this bodily waking, wee may be more ready to keep the ſpirituall watch, & hauehave more time to ſpend in religious and ſpirituall duties; as alſo that we may hereby teſtifie our humiliation, acknowledging our ſelues vnworthy, as of other bleſſings, ſo of our ordinary reſt and ſleepe. To which purpoſe the Faithfull 2. Sam. 12. 16. Ioel 1. 16.vnderunder the Law did lie vponupon the ground, and in ſack-cloth and hard beds, that lying thus vneaſily, they might take the leſſe reſt. Wherein our care muſt be, that wee ſo performe this bodily exerciſe, as that it doe not the next day diſable vsus for Gods ſpirituall ſeruice, as hearing the Word and prayer, which are the ends of it, by making vsus drowzy and ſleepie through ouer-much watching. Secondly, we muſt moderate our ſelues in the vſe of our apparell, putting on our worſt attire, which may be moſt fit to ſignifie and alſo further our humiliation. And in any caſe for that time to forbeare ſuch ſhew of brauerie in our Exod. 33. 5, 6.garments, either in reſpect of the coſtlineſſe of the ſtuffe or faſhion, as may in the eyes of others be an enſigne of our pride, and in our owne hearts the fuell of it. And much leſſe are we at ſuch times to vſe light and vaine faſhions, frizling of the haire, and painting of the 1. Pet. 5. 5.face, which if they be at all times vnlawfull and vtterly miſ-beſeeming Chriſtians, whoſe beſt ornaments are humility and modeſtie, then ſurely are they in the day of our humiliation odious and abominable. Thirdly, we muſt abſtaine this day from all carnall and worldly Quod ſi gula ſola peccauit, ſola quoque ieiunet, & ſufficit. Si verò peccauerunt & caetera membra, cur non ieiunent & ipſa, &c? Bernard de ieiunio, Quadrageſ. Serm 3. Ioel 2. 16. 1. Cor. 7. 5.delights, and pleaſing the ſenſes, which would leſſen our ſorrow for our ſinnes, hinder our humiliation, and abſtract our mindes from ſpirituall duties. And as we muſt not delight the taſte with meates and drinkes, ſo neither the eyes with delightfull ſights, nor the cares with pleaſant muſicke, and witty and merrie diſcourſes, nor the ſmell with ſweete odours; eſpecially the vſe of the marriage bed is to be forborne, euen of the bride and bridegroome, and much more of others; and recreations in all kindes, which are at other times lawfull and neceſſary for the refreſhing and chearing of the heart and minde. Laſtly, wee muſt in the day of our faſt abſtaine from all worldly buſineſſes and workes of our callings, ſeeing it is to bee obſerued as a Sabbath and day of reſt in the ſtricteſt kinde; for the Lord inioyneth vsus, Leuit. 23. 36. Eſa. 58. 13.that in this Sabbath of humiliation, we doe not our owne pleaſures, walke in our owne waies, nor ſpeake our owne words. The which reſt is neceſſary on this Day, that wee may conſecrate it wholy vntounto the Lord, by ſpending it in the duties of his ſeruice without diſtraction; and alſo that we may hereby be put in minde of our reſt from ſinne; for if the workes of our callings which are lawfull in themſelues, may not on this Day be lawfully done; then how odious muſt wee needs thinke will it bee vntounto God, if doing the workes of darkneſſe, we ſerue the world, the diuell and our owne fleſh? Now the time of this bodily exerciſe which it is to continue, may bee diuers, in reſpect of the diuers occaſions which require greater or leſſer humiliation, and the diuers ſtates of mens bodies, as they are able to hold out in this exerciſe without impayring of their health. The ordinary time of a faſt is the ſpace of foure and twenty houres, or of a naturall day, from ſupper time on one day, to ſupper time on another, or from dinner to dinner; though this be leſſe fit and more rarely vſed, becauſe it ſhould be a whole day, that is conſecrated vntounto God as a Sabbath of humiliation, and not part of two dayes. So the Lord inioyning it, ſaith; It ſhall bee vntounto you a Sabbath of reſt, and ye ſhall afflict Leuit. 23. 36. Iud. 20. 26. Joſ. 7. 6. 2. Sam. 1 12. & 3. 35.your ſoules in the ninth day of the monethmonth at euen, from euen to euen ſhall you celebrate your Sabbath. The which was accordingly obſerued by the faithfull from time to time. But when the occaſion hath beene extraordinarily great, and the cauſes of humiliation of greateſt waight and importance, the faithfull hauehave prolonged the time of their faſt, to teſtifie their ſorrow for their ſinne ſo much the more, and that with greater feruency they might implore Gods mercy for the deliuerance of them from ſome imminent danger of fearefull deſtruction. In which caſe, Heſter & the Iewes continued their faſt three days together, Daniel Heſt 4. 16, 17. Dan. 10. 2, 3. Act. 9▪ 9.one and twenty dayes, Paul three dayes, to the end that hauing a longer time for this exerciſe, their humiliation might be the greater, and their hearts more thorowly touched with a thorow ſenſe of their ſinnes, and with a liuely feeling of their diſtreſſed eſtates, then they could hauehave beene in a ſhorter time.
§. Sect. 3 Of the inward and ſpirituall exerciſes in our faſt.
The ſecond part of the Chriſtian faſt, is the inward and ſpirituall exerciſe, which is the end of the outward, and without which it is of no 1. Tim. 4. 8. Rom. 14. 17.value: for as the Apoſtle telleth vsus, Bodily exerciſe profiteth little, but godlineſſe is profitable vntounto all things; and The Kingdome of God conſiſteth not in meates and drinkes, but righteouſneſſe, and peace, and ioy in the holy Ghoſt. In which regard the Lord hath alwaies reiected the outward faſt as hypocriticall and ſuperſtitious, if the inward faſt were not ioyned with it. Thus hee chargeth the Iewes, that they faſted to themſelues and not to him, when they reſted in the externall abſtinence and bodily humiliation; and telleth them, that if they would keepe a faſt which ſhould bee acceptable vntounto him, they muſt execute iudgement, and ſhew mercy and compaſsion eueryevery man to his brother, and not oppreſſe the fatherleſſe, Zach. 7. 5, 6, 9 10.ſtranger and poore, nor ſo much as imagine euill againſt their brother in their heart. So elſewhere he reiecteth the faſt of the Iewes, becauſe therein they onelyonly afflicted their ſoules with bodily abſtinence, and did hang downe their heads like a bulruſh for a day, and did ſpread ſackcloth Eſa. 58. 3. to the 8.and aſhes vnderunder them, but did not ioyne with it the Spirituall faſt, in abſtaining from carnall pleaſures and couetous exactions, loſing the bonds of wickedneſſe, and vndoing the heauy burthens, ceaſing from oppreſsion, and doing the workes of mercy. To which purpoſe one demandeth; What doth Quid prodeſt quòd of fligis corpus tuum, quando nihil proficit cor tuū? Euſeb. emiſſ. ad Monach. Homil. 4.it profit thee that thou afflicteſt thy body, when as thine heart is neuer the better? To faſt and watch, and not to amend thy manners, is all one, as if a man ſhould take paines to weede and husband the ground about the vineyard, but let the vineyard it ſelfe grow like a deſart, full of thornes and thiſtles.
§. Sect. 4 Of humiliation and penitencie in the time of our faſt.
Now this ſpirituall and inward exerciſe is nothing elſe, but a ſerious humiliation of our ſoules before God, ioyned with feruent prayer and vnfained repentance, that wee may finde grace with God, and hauehave our ſpeciall ſuites heard and granted. The firſt thing is humiliation or penitency, vntounto which is required; Firſt, a thorow ſenſe and feeling of our ſinnes, whereby we hauehave prouoked Gods anger againſt vsus. Secondly, vnfained ſorrow and bitter griefe, chiefely in this reſpect, becauſe by our ſinnes wee hauehave diſpleaſed and diſhonoured our glorious God and gracious Father, vntounto which wee muſt attaine, by conſidering and aggrauating our ſinnes, in reſpect of the quantity and quality, their number and haynouſneſſe, by meditating on Gods Iudgements and Mercies, the curſe and threatnings of the Law, and the gracious promiſes of the Goſpell; on Gods gloriouſneſſe in himſelfe, and graciouſneſſe towards vsus; that by our ſinnes wee hauehave pearced ad crucified our Sauiour Chriſt, and cauſed the Lord of life to be put to a ſhamefull death, vexed and grieued Gods good Spirit dwelling in vsus, ſlandered our profeſſion, giuen offence to our neighbours, and drawne vponupon our ſelues Gods heauie puniſhments in this life and the life to come, and eſpecially the preſent Iudgement which we feare as imminent, or feele as being already inflicted vponupon vsus. Thirdly, A vile and baſe conceite of our ſelues in reſpect of our ſinnes, whereby wee adiudge our ſelues as vtterly vnworthy of Gods leaſt mercies, and contrariwiſe, that wee hauehave deſerued the greateſt of his plagues, and not onelyonly that which we preſently feare or feele, but all other puniſhments temporall and eternall. Laſtly, in this humiliation we are to expreſſe our ſorrow and griefe of heart, by our lamentations and wofull complaints, bewailing our wretched condition both in reſpect of ſinne and puniſhment, and bemoning our miſerie before the Lord, as a fit ſubiect, whereon hee may exerciſe his aboundant and rich mercies, in pardoning our ſinnes, and remouing our puniſhments.
§. Sect. 5 That prayer muſt be ioyned with our faſting. Ieiunium orationem roborat, oratio ieiunium ſanctificat, Bernard. in Quadrageſ. Serm. 4.
The ſecond thing required in the ſpirituall exerciſe, is effectuall prayer; for this is that which giueth vertue and vigour to our faſting, euen as faſting helpeth and ſtrengtheneth prayer. And here firſt wee muſt beginne with humble confeſſion of our ſinnes, principally inſiſting vponupon thoſe whereby we hauehave moſt diſpleaſed and diſhonoured God, and drawne vponupon our ſelues his preſent Iudgements. The which wee may profitably aggrauate by all their particular circumſtances (as before I hauehave ſhewed) but chiefely becauſe wee hauehave committed them Pſal. 5…. 4. Nehe. 5. Ezr. 9. 6. Dan. 9. 51.againſt ſuch a gracious God, who hath multiplied vponupon vsus ſo many fauours and teſtimonies of his louelove, reſpecting our ſoules, bodies and eſtates, this life and the life to come. VntoUnto which confeſſion we muſt adioyne the adiudging and condemning of our ſelues to deſerued puniſhments both temporall and euerlaſting, this which we feare or feele, and all others with it, if God ſhould deale with vsus according to our deſerts. By which confeſſion and condemning of our ſelues, wee ſhall glorify God, both by iuſtifying his righteous Iudgements, & magnifying his Mercies, either becauſe he deliuereth vsus out of our afflictions, or Lam. 3. 22.doth not inflict them in a meaſure proportionable to our ſins. Secondly, hereby wee ſhall increaſe our humiliation and ſorrow for our ſinnes, when as we thus rip them vp and recount them, and (as it were) ſet them in order before vsus. And finally, wee ſhall hereby much ſtrengthen our faith in the aſſurance of the pardon of them, ſeeing if we confeſſe Pro. 28. 13. 1. Iohn 1. 7.our ſinnes, the Lord will vouchſafe mercy; if wee acknowledge them, he is faithfull and righteous to forgiue them. And conſequently wee may bee aſſured, that our preſent iudgements ſhall be auerted or remoued, when as ſinne, which is the cauſe of them, is done away; or if they be continued, that their nature ſhall be changed, ſeeing they ſhall ceaſe to Heb. 12. 6. Apoc. 3. 19. Rom. 8. 28. 2. Cor. 4. 17.be puniſhments, which are inflicted to ſatisfie Gods Iuſtice, and ſhall bee vntounto vsus the chaſtizements of a gracious Father, ſignes of our adoption, teſtimonies of his louelove, and much further our ſpirituall inriching with all ſauing graces, and the eternall ſaluation of our ſoules. In which aſſurance of faith, grounded vponupon Gods infinite mercies and free promiſes, wee are to proceed in making our ſuits knowne vntounto God, either for our freedome and deliuerance from euill, by deprecation, or the obtaining of ſome good by petition. For after that we hauehave made our peace with God, and obtained by vnfained humiliation and confeſſion, the aſſurance of the remiſſion of our ſinnes, we muſt in the next place become ſuiters at the Throne of grace, in the mediation of Ieſus Chriſt, that the Lord will be pleaſed for his owne mercies, and his merits, to remoue the Iudgements which our ſinnes hauehave drawne vponupon vsus. And thus the Lord hauing proclaimed a Faſt to his people, doth preſcribe vntounto them a forme of deprecation, after that they were humbled, and had bewayled their ſinnes: Let the Miniſters Ioel. 2. 17.(ſaith he) weepe and ſay, Spare thy people, O Lord, and giuegive not thine heritage to reproach, that the heathen ſhould rule ouer them. The which was alſo practized by Daniel and Nehemiah in their faſts, where after the Dan. 9. 5, 16, 17. Neh. 9. 32.confeſſion of their owne and the peoples ſinnes, they craue pardon and deliuerance out of their afflictions. In which ſuites for freedome out of our miſeries, we are to ſtrengthen our faith in this aſſurance, that wee ſhall bee heard, by Gods ſpeciall promiſes which he hath made, Matth. 7. 7. Ioh. 16. 23. Pſal. 50. 15. Ioel. 2. 12, 13.that hee will heare our prayers, and aboue all other times, when wee call vponupon him in the day of trouble. Or if the ſentence being pronounced, cannot be reuoked, let vsus humbly ſue vntounto God, that hee will at leaſt accompliſh his promiſes, in ſanctifying our afflictions vntounto vsus, that they may not be puniſhments for our ſinnes, but chaſtiſements for our amendment, meanes to mortifie our corruptions, to weane vsus from the world, to ſtrengthen and increaſe his graces in vsus, faith, hope, affiance, louelove, patience, humility, the feare of God, and the reſt; and that they may bee as ſtrong cords to draw vsus neerer vntounto God, and as ſharpe ſpurres and goads in our ſides, to pricke vsus forward in the wayes of godlineſſe. VntoUnto which deprecation, we are to ioyne petition, whereby wee muſt craue at Gods hands whatſoeuer good thing we ſtand in need of; as peace of conſcience, following iuſtification, ſanctification, and the gracious aſſiſtance of Gods Spirit, for the mortifying of our corruptions, & our ſpiritual quickning vntounto newnes of life, for the repleniſhing of our harts with all ſauing graces, and the ſtrengthening of vsus to all good duties, with perſeuerance vntounto the end, and that we may be inabled to withſtand all the aſſaults of our ſpirituall enemies, who labour to hinder our courſe in godlineſſe, and to turne vsus into the broad way that leadeth to deſtruction. More ſpecially, we muſt pray according to the preſent occaſion of our faſt; as if it bee ſome grieuous ſinnes which we hauehave committed, that the Lord will not onelyonly graciouſly forgiue them, but ſtrengthen vsus with his grace and holy Spirit, that we may not againe fall into them; and inrich vsus with the contrary graces, that we may honour him thereby for the time to come, as we hauehave diſhonoured him by our ſinnes in times paſt. If it be for deliuerance from ſome great danger, or out of ſome great affliction, that then the Lord will be pleaſed to giuegive vsus the contrary ſafety and ſecurity, by taking vsus into his protection, and vnderunder the ſhadow of his wings; or that he will vouchſafe to beſtow vponupon vsus the contrary bleſſings and and benefits, if in his wiſedome he ſeeth that they are fit for vsus: As health in ſtead of ſickneſſe, honour for diſgrace, plenty for penury, peace for warre, and ſuch like. The which our petitions, as at all other times, ſo eſpecially in the Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19.time of our faſt, muſt be ioyned with extraordinary feruency, and ſuch importunity as will receiue no repulſe, according to the waightineſſe of the occaſion, which maketh vsus in this extraordinary manner to humble our Pſal. 50. 15. Ioel 2. 18, 19. Heſt. 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13.ſelues before God. And alſo with a ſpeciall faith, that the Lord will heare, not onelyonly all our prayers agreeable to his will, which we make in his Sons name, but alſo our ſpeciall ſuits which we hauehave now made in the time of our faſt, ſo far forth as it will ſtand with his glory, and our owne ſaluation. The which our faith muſt be grounded vponupon Gods gracious promiſes; & ſtrengthened, by calling to minde the examples of Gods Saints from time to time, who hauing thus humbled themſelues, and prayed in the time of their troubles, hauehave found helpe and deliuerance at Gods hands.
§. Sect. 6 That with our faſting wee muſt ioyne vnfained repentance.
The laſt thing thing required in our faſt is, that wee ioyne with it vnfained repentance; for this is the principall end of the outward exerciſe, that we may thereby both teſtifie and alſo increaſe our repentance. And vntounto this, two things are required; the firſt is, that wee forſake our ſinnes which we hauehave bewailed; and ſecondly, that wee imbrace the contrary vertues, and expreſſe them in the duties of a godly life. Concerning the former, it little auaileth vsus to abſtaine outwardly from our food, and other comforts of this life, which are the gifts of God, and in their owne nature lawfull, if we liue ſtill in our ſinnes, and will not turne from them vntounto God by vnfained repentance; to reſt from the honeſt labours of our callings, and not to reſt from the workes of darkneſſe, wherein we performe ſeruice vntounto ſinne and Satan; to pine the body with outward abſtinence, and to pamper the fleſh by ſatisfying of our carnall luſts, to hauehave empty Eſa. 58. 3, 4. Zach. 7. 10.bellies and cleane teeth, and to hauehave our ſoules repleniſhed with wickedneſſe, and defiled with ſinfull corruptions. In which regard the Lord condemneth and reiecteth the faſt of the Iewes, becauſe they reſted in the bodily exerciſe, and did not forſake their carnall luſts, exactions and oppreſſions. What doth it profit (ſaith one) to make thy body thinne and Quid autem pro…eſt …enua…i abstinentia c…rpus ſi animus …, &c? Hieron. ad Celantiam. … carnis refraene…. & verum ſ…ru…mu… iciunium, &c. Chryſoſt. in Gen. 1. Hom. 8. Honor…. … iun…, …um abſt… tia, ſed peccatorum f…ga. Chryſoſt. ad pop. Ant…o…hen. Homil. 3.leane with faſting, if thy minde doe ſwell with pride? What praiſe wilt thou deſerue, by the paleneſſe of faſting, if thou be pale alſo with enuy? What vertue is in this, not to drinke wine, and in the meane while to bee drunke with anger and hatred? But our abſtinence is praiſe-worthy, and the chaſtening of the body, of ſome excellency, when as the mind faſteth from vices, &c. Let vsus (ſaith another) bridle our fleſhly luſts, and we ſhall keepe a true faſt. For that I call a faſt, when we abſtaine from vices. And therefore abſtinence from meates is required, that we may ſubdue the vnruly power of the fleſh, and by curbing in this pampered horſe, teach it to obey. And againe; The honour of a faſt is not abſtinence from meats, but the forſaking of our ſinnes, &c. For it is moſt abſurd to refraine by faſting from lawfull meates, and to taſte the vnlawfull luſts of the eyes? Doeſt thou not eate fleſh? neither let thine eyes draw in wanton luſts. Let thine eare alſo faſt, by not receiuing ſlanders and detractions. And let thy mouth faſt from filthy and reprochfull words. For what will it auaile vsus to faſt only like birds and fiſhes (or like the beaſts of Nineue) if we bite and deuoure our brethren? But with moſt diligent care muſt wee forſake our beloued ſinnes, and thoſe wherewith we hauehave moſt offended our gracious God, as being the chiefe cauſes which hauehave drawne vponupon vsus Gods preſent Iudgements. Againſt which we muſt bend our chiefe forces, that we may not onelyonly lay them aſide, like our garments ouer-night, which we purpoſe to put on againe the next day, but vtterly forſake them, mortifie and ſubdue them, that they may neuer againe preuaile againſt vsus. To which purpoſe we muſt renew our couenant with God, and ſtrengthen our reſolutions, if we hauehave formerly found them weake and vnconſtant, by making a ſolemne vow, that we will, vponupon no occaſion, wittingly and willingly fall into thoſe ſinnes againe, for which wee hauehave now humbled our ſelues before the Lord in this preſent exerciſe.
§. Sect. 7 That we muſt in our faſt, exerciſe our ſelues in all Chriſtian duties.
The ſecond part of repentance, which wee muſt both profeſſe and practiſe, is, that ceaſing from euill, we doe that which is good, exerciſing our ſelues in all Chriſtian duties, both towards God, and our neighbours, both in the day of our faſt, and afterwards. In reſpect of that preſent time, we muſt, with extraordinary care and diligence, exerciſe our ſelues in all good workes, and principally in the duties of piety, and of Gods ſeruice; as prayer, hearing and reading of Gods Word, holy conferences, and meditation, the ſubiect matter whereof may fitly bee repentance, of which I hauehave before ſpoken; all which, according to the occaſion, are to be performed with more then ordinary zeale and deuotion. And theſe duties of piety towards God, we muſt approoue to be ſincere and without hypocriſie, by our workes of iuſtice and righteouſneſſe, mercy and compaſſion towards our neighbours. For in the day of our faſt, the Lord ſpecially requireth, that we ſhould execute iudgement, and ſhew mercy and Zach. 7. 9. Eſa. 58. 6.compaſsion eueryevery man to his brother, that we ſhould looſe the bands of wickednes, vndoe the heauie burthen, let the oppreſſed goe free, and breake eueryevery yoke. For therefore (as one ſaith) we reſtraine our minds from deſiring meate, that Idcirco à varijs ciborum deſiderijs mentem retrahunt, vt totam eius vim occupent in cupidita…e virtutum, &c. Hieron. ad Celantiam.we may exerciſe their whole force in coueting after vertues. And ſo our fleſh will leſſe feele the paine of abſtinence, when it hungreth after righteouſneſſe. But eſpecially we muſt, in this day, exerciſe our charity in the workes of mercy, and in relieuing the poore. To which vſes wee muſt at leaſt ſpend ſo much as we ſpare from our ſelues and our families by our faſt, or elſe we giuegive iuſt cauſe of ſuſpition, that wee faſt more out of miſerableneſſe then deuotion, being content to faſt, that all our ſeruants may beare vsus company, and ſo by emptying their and our owne bellies, to adde ſomething towards the filling of our bags. And this the Lord ſpecially requireth in the day of our faſt; namely, that we ſhould deale our bread to Eſa. 58. 7, 10.the hungry, and bring the poore that are caſt out, into our houſe, that when wee ſee the naked, we ſhould clothe him, and that we hide not our ſelues from our owne fleſh; that we ſhould draw out our ſoules to the hungry, and ſatisfie the afflicted ſoule. Which duties if we neglect, we may be iuſtly charged that wee faſt rather with the Iewes, to our ſelues, then vntounto the Lord; hauing more regard Math. 6.to our profit, then to piety or charity. As therfore our Sauior hath ioyned theſe three together in his doctrine, ſo muſt wee (after the example of good Cornelius) conioyne them in our practice; for our faſting will bee Act. 10. Miſericordia & pietas ieiunij. ſunt alae, &c. Chryſoſt. in ſerm. de ieiun. & eleemoſ.maimed and of no worth, if it be ſeuered from either of them. Mercy (ſaith one) and piety are the wings of faſting, by which it mounteth aloft into heauen, and without which, it lyeth and walloweth vponupon the earth. Faſting without mercy, is but a picture of hunger, and image of holineſſe. Without piety, faſting is but an occaſion of couetouſneſſe; for what is ſpared from the body, is put into the bag. Hee that faſteth not to the poores aduantage, lyeth vntounto God; and he who when he faſteth doth not beſtow his dinner vponupon the poore, but layeth it vp in ſtore, doth plainly ſhew, that he faſteth for couetouſneſſe, and not for Chriſts ſake, &c. And theſe are the workes wherein we muſt exerciſe our ſelues in the day of our faſt: which muſt not end when it endeth, but be continued in ſome good meaſure for euer after. For as we muſt then reſolue, that we will, in the whole courſe of our liues afterwards, be more carefull and conſcionable in all our wayes, and more earneſt and diligent in performing all good duties vntounto God, our neighbours, and our ſelues, ſo if wee would approoue our purpoſe to be ſincere, we muſt indeuour accordingly to put it in practice, and vſe all good meanes which may inable vsus heereunto. Where, for a concluſion of this diſcourſe of faſting, we may obſerue, that if it be vſed aright, and as God requireth, it muſt needs be a ſingular good helpe to the leading of a godly life, ſeeing nothing more humbleth vsus in the ſight and ſenſe of our ſinnes and ſpirituall wants, nor doth make vsus more hunger after grace with a vehement appetite, nor doth make vsus more feruent and earneſt in our prayers, for the obtaining ſpirituall ſtrength to ſerue God, and to withſtand the tentations of all our ſpirituall enemies; nor finally, that more exerciſeth and increaſeth our repentance, our ſorrow for our ſinnes paſt, and purpoſe of amendment for the time to come, by ſeruing God with more zeale and diligence in all Chriſtian duties of piety and holineſſe in his owne worſhip, in the workes of righteouſneſſe, and mercy towards our brethren, of temperance and ſobriety in reſpect of our owne perſons.