A Guide to Godliness, Book 5 · Chapter 34
CAP. XXXIIII.
Of the ſecond extraordinary meanes, which is, ſolemne faſting.
§. Sect. 1 What a true faſt is, and how it differeth from all other faſts.
THe other extraordinary meanes of a godly life, is, an holy faſt, of which it is my purpoſe to ſpeake briefly, though the vſe and benefit of this duty is ſo great, that it well deſerueth a more full diſcourſe; becauſe it is already ſo excellently and exactly handled in diuers Treatiſes purpoſely written of this argument, and eſpecially in one, which is called, The holy exerciſe of a true faſt: and in another, intituled, The Chriſtian exerciſe of faſting, written many yeeres ſince, by the right Reuerend Father and my moſt deare brother, that nothing materiall can be added vntounto it. And therefore I will content my ſelfe to ſet downe, after mine owne manner, ſome of thoſe poynts briefly, which are moſt eſſentiall and neceſſary vntounto this exerciſe, (for how ſhould I in a Chapter, expreſſe all fully, which would require a whole Treatiſe?) referring the Chriſtian Reader vntounto thoſe learned Treatiſes, if he deſire more thorow ſatisfaction, and particular direction in any of them. And firſt, that wee may begin with the deſcription of this duty: A faſt, as we here vnderſtand it, is a voluntary, religious and ſolemne action, vndertaken vponupon ſome extraordinary occaſion, wherein we ſeriouſly humble our ſelues before God, in the ſight and ſenſe of our ſinnes, and the Iudgements of God due vntounto them; teſtifying our repentance for them, and our vnworthineſſe of his leaſt mercies, by reſting from all bodily labour in the day of our faſt, and wholly abſtaining from our food, and all other comforts and delights of this life, ſo farre foorth as it will ſtand with neceſſity of nature, charity, and comelineſſe; and much more by forſaking all our ſinnes, and doing the workes of piety and charity; that by this renewing of our humiliation and repentance, wee may increaſe the feruency of our prayers, and ſtrengthen our faith in this aſſurance, that they ſhall be graciouſly heard and granted vntounto vsus. In which deſcription this religious faſt, being principally intended as an exerciſe of repentance, by which it is increaſed, and as a helpe to our prayers that they may bee more feruent, is ſufficiently diſtinguiſhed from all other kinds of faſts. As firſt, from the faſt of neceſſity, for want of ſuſtenance, or appetite to it; ſeeing this is voluntary and at our free choyce. Secondly, from that ordinary abſtinence whereby wee temperately, ſoberly and ſparingly feed vponupon Gods creatures, for the ſatisfying of nature, and not the pleaſing of our carnall luſts and appetite (which is moſt commendable, as being of common and daily vſe, and the other onelyonly to be vſed vponupon extraordinary occaſions) ſeeing in this faſt we reſtraine our ſelues but in reſpect of ſome part of our food: whereas that whereof wee intreate, is a totall abſtinence for the time, both from all food, and the moſt of our worldly comforts. Thirdly, from a phyſicall faſt, which is preſcribed and vſed for the cleanſing of the ſtomake and body from ill humours, and the preſeruing or recouering of our health; and from a politique faſt appoynted by the Magiſtrate for ciuill ends, and the good of the Common-wealth; duplicate page duplicate page ſeeing this is a religious faſt, which aimeth onelyonly at ſuch ends as are ſpirituall, and tend to the health and welfare of our ſoules. Laſtly, from a morall faſt, which is vndertaken by thoſe which are ſingle and vnmarried, for the preſeruing of their chaſtity, and keeping their bodies from being defiled with filthy luſts; ſeeing this is no ſolemne or extraordinary action, but to be commonly put in practice, ſo oft as wee finde it neceſſary; and ſeeing alſo it aymeth at a farre other end then this, of which I heere ſpeake, namely, the preſeruing of chaſtity: Whereas the end of the religious faſt is, by humiliation and prayer to obtaine ſome ſpeciall ſuites at Gods hands.
§. Sect. 2 That the duty of f…ing is not ceremoniall, but …e…i…ed Goſpel, as well as the Law.
Againe, whereas I call it a religious act, I imply hereby that God is the Author of it, and requireth it at our hands, ſeeing he hath reſtrained vsus in all duties appertaining vntounto his ſeruice, that we worſhip him according to his reuealed will, and not according to our owne inuentions. Neither are we to eſteeme it as a part of the ceremoniall Law, which is abrogated by Chriſt; for howſoeuer there were many rites about it of this nature, which now are ſome of them aboliſhed, and ſome out of vſe; as renting of their garments, wearing of ſackcloth, ſitting in aſhes, and couering their heads therewith, and ſuch like; yet in reſpect of the maine ſubſtance, which is the humbling of the ſoule before God by all good meanes, that we may teſtifie our repentance, and be made more feruent in our prayers, Ioel. 2. 12, 13, 14 Eſa▪ 58. 5, 6, 7, &c. 2. Chro 20. 3.as it was required of them more eſpecially then the outward rites and ceremonies in the time of the Law, ſo is it no leſſe commended vntounto vsus vnderunder the Goſpel, to be religiouſly obſerued vponupon all extraordinary occaſions. For our Sauiour Chriſt purpoſely teacheth vsus the right manner Mat. 6. 16. & 17. 21.how i… ought to bee done; commendeth the efficacie of it being ioyned with prayer; aLuk 5 31, 35.and ſheweth that howſoeuer his Diſciples vſed it not whileſt he was with them, becauſe it was vnſeaſonable for the children of the Bride chamber to faſt, the Bridegroome being with them, yet they ſhould performe it when he was taken from them. And thus it was accordingly practiſed by the ſeruants of God, not on certain dayes & ſet times, but vponupon great and extraordinary occaſions, not only in the time of the Law, as by b2 Chro. 20. 3.Iehoſaphat and his people, by cDan. …. 3 & …0 2. 3.Daniel, d… 21.Ezra, and the children of the captiuity; by e… 18, 19.Queene Heſter, her maids, Mordecay, and all the whole people of the Iewes; but in the New Teſtament alſo, by the f…. 14.Diſciples of Iohn the Baptiſt, g…. 2, 3.and by the Church, when they ſet apart Paul and Barnabas. By hLuk. 2. …9.Hannah the Propheteſſe, and iAct. 10. 30.Cornelius, who it ſeemeth frequently vſed this exerciſe (and not onelyonly vponupon extraordinary occaſions) that by the helpe thereof their prayers might be more ſeruent and effectuall to preuaile with God, though it may bee not in that ſolemne manner, and with that deepe humiliation, as is ioyned with this whereof we ſpeake. For this is to bee performed, not ordinarily and ſo oft as wee pray, but vponupon extraordinary occaſions, as the Apoſtle implyeth, where he inioyneth married perſons not to defraud one another, vnleſſe by conſent 1. Cor. 7. 4.for a time, that they might giuegive themſelues to faſting and prayer, ſeeing he muſt needs be vnderſtood of extraordinary faſting & prayer vponupon vnuſuall and waighty occaſions, becauſe ordinary prayer is to be vſed by them eueryevery day together, without any neceſſity of ſuch ſeparation. So our Sauiour telling vsus that the time of faſting is a time of mourning, implyeth that it is vnſeaſonable, but when we are occaſioned to mourne vponupon ſome ſpeciall and waighty cauſe: for otherwiſe ordinarily Chriſtians are to reioyce in the Lord, as the Pſalmiſt and the Apoſtle exhort; and Pſal. 33. 1. Phil. 4. 4. Eſa. 22. 12.not to mourne after this extraordinary manner, till God calleth them vntounto it. Finally, it is euident that this faſting ought not to be ordinary, ſeeing it is a Sabbath of humiliation, wherein we are bound to reſt from all our ordinary labours and duties of our callings, in which we are ordinarily to ſpend our time.
§. Sect. 3 The cauſes of a true faſt, and when it is moſt ſeaſonable.
The cauſe which ſhould mooue vsus to performe this duty of faſting, is, that we may by more feruent and effectuall prayer obtaine at Gods hands ſome great and extraordinary benefit; either priuatiue or poſitiue. Priuatiue, as freedome, and deliuerance from ſome dangerous euill, either of ſinne or puniſhment. In reſpect of the former; when we, or our Country in which we liue, are guilty of ſome grieuous ſinne, and other meanes ordinarily vſed hauehave not beene effectuall to pull vsus out of it; or when ſome ſtrong corruption doth yet lye vnmortified in vsus, and preuaileth againſt vsus, notwithſtanding our many purpoſes and promiſes to ſubdue and root it out, then is this exerciſe ſeaſonable, that humbling our ſelues in an extraordinary manner, wee may with all feruency deſire the aſſiſtance of Gods holy Spirit, for the healing of our ſelues and the Land, by turning vsus vntounto God, and for pulling vsus out of theſe preuailing and raigning ſins, through ſerious and ſound repentance; for the ſubduing of our corruptions, that they may no more leade vsus captiue vntounto ſinne, and bringing of them in ſubiection to the ſpirituall part. And thus Paul, in the ſight and ſenſe of his ſinnes, eſpecially that haynous wickedneſſe, in perſecuting the Saints of God, in his firſt conuerſion, is ſaid to hauehave faſted three dayes. Act. 9. 9, 11.And Ezra with the people, humbled themſelues by faſting before the Ezr. 9. 3, 6. & 10. 6. Neh. 9. 1, 2.Lord, becauſe they had grieuouſly ſinned by taking ſtrange wines; the which raigned and ſwayed ſo powerfully amongſt them, that the authority of the Magiſtrates and preaching of the Prophets, was not for a good while ſufficient to pull them out of it. The euill of puniſhment is alſo a ſufficient motiue to make vsus humble our ſelues before God by faſting and prayer, and that either when ſome heauy iudgement is threatned and imminent, that we may auert it, or already impoſed, that we may bee deliuered out of it; whether it bee priuate, and concerne our owne perſon and family; or publike, reſpecting either the Church or Common-wealth. Concerning the firſt, when the heauy Iudgements of God are but threatned, and ready to light vponupon vsus, then the Lord eſpecially calleth vsus to faſting and mourning, that vnfainedly repenting of our ſinnes Eſa. 22. 12.which are the cauſes, the iudgement which is the effect, may ceaſe and be auerted. And then this exerciſe is moſt ſeaſonable and profitable, becauſe the ſentence is more eaſily ſtayed then reuoked, and the malefactour with leſſe ſuite acquitted or pardoned, then the execution put off after he once hath his doome; beſides, that it is a greater benefit, and much more ſafe and ſweet, to be kept from the fire, then to be pulled out, like fire-brands that are halfe burned; and much more pleaſing vntounto God, ſeeing he attaineth vntounto the end of his threatnings, which is not to puniſh: for hee delighteth Ezek. 33. 12. Micah 7. 18.not in the ſmart of his children whom he correcteth, but that by mature and ſeaſonable repentance we may eſcape, and ſo his mercy may be magnified in the forgiueneſſe of our ſinnes. An example whereof we hauehave in Iehoſaphat, who by humbling himſelfe by faſting and prayer, eſcaped the inuaſion of his many and mighty enemies; and in the Nineuites, who at Ionas preaching, repenting of their ſinnes, were ſpared and preſerued from that imminent deſtruction which was threatned againſt them. Neither are Gods threatnings abſolute, but to be vnderſtood with Ier. 18. 7, 8.the condition of repentance, namely, that the puniſhment denounced ſhall be inflicted, if we goe on in our ſinnes; but auerted, if wee humble our ſelues before God, and ſo leaue and forſake our ſinnes. But if wee hauehave neglected this duty, till the Iudgement hauehave already ſeazed vponupon vsus, then our beſt courſe is to doe it rather late then neuer, and to labour by our ſound humiliation to hauehave our ſinnes firſt pardoned, and then to hauehave the puniſhment remooued which we hauehave had no care to preuent. Whether it bee a priuate iudgement inflicted on our ſelues, as ſickeneſſe, pouerty, loſſes, diſgraces, and ſuch like; or publike, lying vponupon the Church and Common-wealth, wherein wee hauehave our part and ſhare, either in our owne perſons, or by ſympathy and compaſſion, as being fellow-members Iudg. 2. 4, 5. & 3. 9. Dan. 9. 3. Ioſ. 7. 6. Ioel 1 14. & 2. 12, 15.of the ſame body, as the ſword, captiuity, peſtilence, famine, and the reſt. So likewiſe this exerciſe is profitable, when wee addreſſe our ſelues vntounto God as humble ſuters, for the obtaining of ſome ſpeciall and important benefit, which is no leſſe neceſſary for the good eſtate of our ſelues or others, then hard and vnlikely to bee obtained or atchieued by any meanes of our owne deuizing. And thus it is fit that wee ſhould humble our ſelues before God by faſting and prayer, when wee vndertake any waighty buſineſſe, either for our ſelues, or the good of the Church and Common-wealth; vponupon which occaſion, Ezra, Nehemiah, and Heſter Ezr. 8. 21. Nehem. 1. 4, 13. Hest. 4. 16. Act. 13. 3.faſted, and the Church, when they ſent foorth Barnabas and Paul about that great worke, the conuerſion of the Gentiles. But eſpecially wee hauehave iuſt cauſe of thus humbling our ſelues, when we finde ſome great defect in any of Gods ſauing graces, and would labour earneſtly with God by Prayer, that it may bee ſupplied, when wee finde our ſelues exceeding weake in faith, and deſire to hauehave it increaſed and ſtrengthened; when we feele our hearts hardned through the deceitfulneſſe of ſinne, ſo as we cannot repent, and would hauehave them ſuppled and ſoftened, that they may reſolue and melt in vnfained ſorrow for our ſinnes; when wee finde our affiance in God ſo feeble, that it is ready to faint and faile in eueryevery ſmall triall: or when we perceiue want of gifts and abilities in our ſelues, for the well performing of the duties of Chriſtianity, or of our callings, and would be ſuters to him who is the Fountaine and Author of eueryevery good Iam. 1. 5, 17.and perfect gift, that hee will inable vsus, at leaſt, with competency and ſufficiency of ſuch gifts, as are neceſſary for the diſcharge of our duty, with comfort to our ſelues, and profit to others; but eſpecially ſo as Gods glory may receiue no damage or detriment.
§. Sect. 4 The ends of a true faſt.
And theſe are the cauſes which may moue vsus to faſting. The ends at which we muſt chiefely ayme in this action, are of two ſorts. The firſt and principall is the glory of God, which wee then moſt magnifie, when we vilifie and abaſe our ſelues, acknowledging our great vnworthineſſe of his leaſt mercies, and extolling his grace & goodneſſe, in that he doth not inflict vponupon vsus thoſe fearefull Iudgements which our ſinnes hauehave deſerued. In which reſpect it is quite contrary to the nature of a true Faſt, if we propound this as the maine end of it, that we may ſatisfie Gods Iuſtice, and merit by it at Gods hand the pardon of any of our ſinnes, or the ioyes in heauen in any part or degree. For ſuch a Faſt is fit for none but Phariſees and proud Iuſticiaries, who would rob God of the glory of his free grace and merciemercy, and our Sauiour Chriſt of the all-ſufficiencie of his merits and ſatisfaction, that they may in ſome part arrogate it vntounto themſelues, by hauing ſome ſhare in the praiſe of their iuſtification and ſaluation. And they who thus faſt, the Lord may iuſtly charge them, as he did the hypocriticall Iewes, that they faſt to themſelues, and not vntounto him, for their owne glory, Zach. 7. 5, 6.and not for his. But ſo farre ſhould we be from thinking that by our faſting, we merit iuſtification and ſaluation, that we ſhould not by the deede done, ſuppoſe that any thing is added to our Iuſtice or Sanctity, ſeeing Faſting it ſelfe is no eſſentiall part of Gods ſeruice or religious dutie, but onelyonly a helpe and meanes to enable and fit vsus for them; neither is abſtinence in it owne nature more acceptable vntounto God then eating and drinking. To which purpoſe an ancient Writer Caue, ne ſi ieiunare aut abſtinere caeperis, te putes eſſe iam ſanctum: haec enim virtus adiumentum eſt, non perfectio ſanctitatis, &c. Hieron. ad Celant.ſpeaketh excellently: Take heed (ſaith he) when thou beginneſt to faſt and abſtaine, thou doe not now thinke thy ſelfe holy: For this vertue is but an helpe, and not the perfection of Holineſſe. And thou art the rather to take heed, leſt this (when thou contemneſt things lawfull) doe make thee ſecure in doing things vnlawfull. Whatſoeuer is offered vntounto God ouer and aboue iuſtice, ought not to hinder iuſtice, but to helpe it. And what doth it profit to make the body thin and leane with faſting, if thy minde ſwelleth with pride? The ſubordinate ends which reſpect our ſelues, are diuers. Firſt, that hereby we may ſubdue & mortifie our fleſh and carnall corruption, that they may not be any hindrance vntounto vsus in ſpirituall duties, as they are moſt prone to be when as they are pampred with worldly delights, growing thereby more ſenſuall, forgetfull of God, auerſe vntounto all good duties, Luk. 21. 34.and ſecure in all ſinfull courſes. Secondly, that hereby we may teſtifie our humiliation and repentance, our ſorrow for our ſinnes, and how much we are diſpleaſed with our ſelues, becauſe by them we hauehave diſpleaſed God; and our vnworthineſſe of Gods leaſt mercies, and of the vſe of his creatures, which we hauehave ſo often abuſed to his diſhonour and our owne hurt. Thirdly, that we may hereby ſtirre vp our deuotion, and increaſe our feruencie in our prayers, that they may be more effectuall and powerfull to preuaile with God, for the obtayning of Ioel 2. 17.thoſe bleſſings, for which we are humble ſuters vntounto him. Laſtly, that thus humbling our ſelues vnderunder Gods mighty hand, and adiudging our ſelues to deſerued puniſhments, we may eſcape his fearfull Iudgements; for if we iudge our ſelues, we ſhall not be iudged of the Lord.1. Cor. 11. 32.