A Help to Holy Walking, Treatise · Chapter 13

A Help to Holy Walking · Treatise · Chapter 13

p. 272CHAP. XIII. Directions in Faſting.

THE next Duty I ſhall Direct you in, is that Uſeful, though much neglected Duty of Faſting, which, though in it ſelf is no part of Divine worſhip, neither is it Commanded for it ſelf; yet when 'tis performed in a right manner, and to a right End, is a notable help in other Religious Duties, and a good Spur to put us forward to worſhip God, and fits us for his worſhip. Now, before I ſhew you what a Faſt is, I ſhall ſhew you what Faſt I mean, for there are Faſts of ſeveral ſorts; and 'tis not the bare abſtinence from Meat, that is ſufficient: There are ſome neceſſary Faſts, when men Faſt whether they will or no; as when they have nothing to eat, and this is too oft the Poor mans, and the Priſoners Faſt; but this is againſt their wills, and ſo not thanks-worthy. Again, there is a Natural Faſt, when a man abſtains from Food for want of a Stomack, as the other did for want of Meat, and this is the Sick mans Faſt; and oft-times the Rich man Faſts alſo, this alſo is in-voluntary, and deſerves no praiſe. There is alſo a Phyſical Faſt undertaken for Healths ſake, this is not it we Treat of; and there is a daily Faſt, when Men uſe the Creatures p. 273very temperately, and moderately; not to pleaſe, or ſatisfie their Appetite; but to maintain their Life and ſtrength, to do God ſervice; they eat to live, and not live to eat; and live to ſerve and praiſe God; and this ſhould be every Chriſtians Faſt. There is alſo a Superſtitious Faſt, ſuch as the Papiſts uſe; an abſtinence from certain meats, upon Religious Accounts, when in the mean time they fully gorge themſelves with other meats every way as nouriſhing, and provoking to Luſt, and this upon the Account of Merit: And there is alſo a Civil Faſt, when upon Politick Accounts, ſome ſorts of meats are forbidden at ſome times; as with us Fleſh in the Lent, for the encouragement of our Trade of Fiſhing, and for the preſervation of Cattle: There are ſome Miraculous Faſts; as that of Moſes and Elijah, and of Chriſt himſelf, all which Faſted forty days together, and taſted no Food; but theſe are for our Admiration, not for our Imitation. There is alſo a Spiritual Faſt, an abſtinence from Sin, which all ſhould Imitate; and there is a Hypocritical Faſt, ſuch as the Phariſees uſed, to be ſeen of Men, Mat. 6.2, &c. Theſe hang down the Head like a bulruſh, Iſa. 58.5. And there is a Diabolical Faſt, wherein the Devils Service is promoted; A Faſt for strife and debate, and to ſtrike with the Fiſts of Wickedneſs, Iſa. 58.4. Such a Faſt Jezebel Proclaimed, when under pretence of Religious Worſhip, ſhe took away Naboath's Life for his Vineyard, 1 Kings 21.8, p. 274&c. This is of the Devils Invention: But there is a Religious Faſt ſet apart upon a Religious Account, for a man to Afflict his Soul, and this is that we now ſpeak to, which is the Sanctifying, or ſetting apart a day, or ſome portion of time, to the Lord, upon ſome extraordinary Occaſion, by the voluntary abſtinence from meat, and drink, and other Comforts of this Life; as alſo from Labour, and Worldly buſineſs, ſo far as Mercy, Comelineſs, and Neceſſity will permit, for the more ſerious humbling of the Soul before God, and pouring out our requeſts to him for the preventing, or removing of Judgments felt, or feared; or the begging the Mercies we want, or the continuance of thoſe we enjoy. That ſuch a kind of Faſt is Lawful, the Scripture is evident; it was Commanded, Lev. 23.27,28. Exod. 33.5. Joel 2.15. Mat. 6.16,17. & 9.15. 1 Cor. 7.5. And ſuch a Faſt was Obſerved, Eſther 4.16. Dan. 9.2,3,4, &c. 1 Cor. 7.5. Acts 13.23. We have the Examples of the beſt men; yea, of Chriſt himſelf in ſo doing. Nay, Jews, Turks, Papists, Protestants, &c. all agree in this; that it is a Duty, though they differ in the manner, and Ends of the Duty: Yet muſt we not look upon it as any part of Religious worſhip, or deſirable for it's own ſake, for 'tis a thing indifferent in it ſelf, and 'tis to be uſed ſo far forth as it conduceth to the main deſign of God's Honour, and the good of the Soul, and ſerves to the Ends propounded in p. 275the Scriptures, which is the humbling of the Soul, and making us more ſenſible of our wants, and more fervent in our Prayers. And Experience ſhews when it hath been joyned with fervent Prayer, very great things have been wrought by it, great Deliverances have been got, great Mercies procured, and great Judgments diverted. Now, this Religious Faſt is either Publique, or Private: Publique when Commanded by Publique Authority, and generally Obſerved; as Joel 1.19. Jonah 2.7. 2 Chron. 30.13. And Private, when 'tis performed by a Perſon, or Family, Eſther 4.6. And of this Faſt Chriſt ſpeaks, Mat. 6.17,18. Now, that you may keep a Faſt as it ought to be kept, take theſe following Directions.

1. Direct. If thou wouldeſt prevaile with God in ſuch a duty as this, either to beg the mercy wanting for thy ſelf or others; or to divert the judgment felt or heard, 'tis neceſſary that thou be rightly qualified for the work, for an unqualified Perſon is like to do but little good; a faſt as I told you, was either publick or private, that which is publick is commanded by Authority, and here all men are enjoyned for to come; and indeed 'tis every mans duty; becauſe every man hath offended; for high and low, rich and poor, noble and ignoble, young and old, one with another, none are excepted, no not the Bridegroom or the Bride, nor the child that ſucks upon the Mothers breaſt, Joel 2.16. Gather the People, ſanctify the Congregation, aſſemble the Elders; gather p. 276the Children, and thoſe that ſuck the Breaſts: Let the Bridegroom go forth out of his Chamber, and the Bride out of her Cloſet, &c. nay, the very Beaſts of the field are not exempted, Jonah 3.7,8. Let nither man or beaſt, heard or flock, taſte any thing, let them not feed or drink water, but let man and beast be covered with ſack cloath: and cry mightily unto God, yea, let them turn every one from his evil ways, and from the violence that is in his hands, who can tell if God will turn or repent, &c. In this faſt, the Miniſter moſt commonly, is their mouth to God, and Gods mouth to them; yet they have need of qualifications for the duty, for though he perform much of the external part of the duty, yet, the internal reſts upon them: thy heart ſhould be qualified to put up an acceptable prayer to God, great ones are not excepted from this duty, for their ſins are great, yea, perhaps greater, and admit of greater aggravations than others do, and their examples much, followed; Infants you ſee though uncapable, were not freed, even ſuch as hang upon their Mothers breaſt, and though they had not actually ſinned, yet were a part of that ſinful lump of mankind, and deſerved judgement as well as others: and therefore ſhould be timely traind up in this Chriſtian duty, and their cries for meat, and the very bellowing of the Beaſts might ſtick ſomething upon the heart of man, and help further to humble and break it; yea, many of thoſe little ones, being Gods Elect, their preſence may be an p. 277arguing with God, to ſpare, as the preſence of Jehoſophat moved Elijah to come to Ahab, 2 Kings 3.19. this was one Motive why the Lord would not deſtroy Niniveh, becauſe there were ſixſcore thouſand ſouls in it, that knew not the right hand from the left. But though all theſe come, and 'tis their duty to come, yet all come not rightly prepared and qualified for that work; if thou wouldeſt indeed ſtand in the Gap, and turn away the wrath of God from the Land: thou ſhouldeſt be one in Covenant with God, and one that hath the work of grace upon thy Soul; one that hath a friend in Court, an intereſt in Chriſt the Mediator, and canſt through him go boldly to the Throne of grace; one that can without lying, call God Father, and lay claim to the ſhare in his promiſes, one that art reconciled to God, through the blood of his Son; ſuch a one is like to prevail for mercy, 'tis not thoſe that howl for Corne and Wine he regards, 'tis not the crying of the Swine, or the bellowing of Beaſts he matters, if there be a full Congregation of unconverted Sinners, that reſolve to love, and not leave their ſins: I queſtion whether theſe mens cryes, do not prevail more to bring down judgments, than mercies; when men covenant with …od, and promiſe obedience and never intend to perform it; this is but a mocking of God, that will not be mocked; and the breaking of the Covenant with him, that can and will avenge the quarrel of his p. 278Covenant; we cannot deceive him, though we come with Tears in our Eyes: If there be not ſorrow in the Heart, our Crocodile Tears will not Advantage us: But if there be but weak gifts and parts, if the Heart be right, yet they will be owned; God looks not ſo much at the out-ſide as the inſide of Duty. Though I know thoſe that carry on the work, eſpecially in Publique, ſhould be men of parts and Abilities (and 'tis well if all were thus Qualified) 'tis a ſweet Conjunction, where Grace and parts meet) they ſhould know their own Sins, and the Sins of the Nation to bewail and confeſs them, Ezra 9.4.6. Nehem. 1.6,7. They ſhould know their own wants, and the wants of the Nation, Dan. 9.11.18. In a word, every Novice in Religion is not fit for ſo high a Duty, and therefore Chriſt himſelf Excuſeth his Diſciples for not Faſting, not onelyonly becauſe the Bride-groom was with them, but, as 'tis conceived, becauſe they were not yet fit for ſo high a duty, Luke 5.36,37. Mat. 9.15,16.

2. Direct. Wouldſt thou Faſt as thou oughteſt to do, and as God requires, 'tis not enough to be rightly Qualified, but come prepared to the duty; there is ſcarce any thing of moment can be well done without preparation, much leſs ſuch a Solemn work, and ſuch an extraordinary duty. Now, the preparation requiſite, is partly External, and partly Internal; the External helps forward the other, and they are ſuch as theſe. On the p. 279Evening before lay aſide thy Bodily Labour betimes, that thou mayſt trim up thy Lamp to meet the Bride groom the day following; and prepare thy Heart againſt the next days duties, and take that Evening but a moderate Supper, ſuch as will help, and not hinder thee in the enſuing duty; and continue as long as thou canſt without prejudice to thy Health, or hinderance to thy duties of the day following; for thou ſhouldſt deny thy ſelf in ſleep as well as in other Comforts of this Life; but all this ſhould be but in reference to the main work, and ſo no further to be uſed than it is helpful to it. Now, the main work is to get the Heart into a melting frame, and humble temper; for what good will it do us, to come and go with the Heart unbroken? Now, that it may be ſo, the conſideration of thy ſins, and the ſins of the Nation, with the ſeveral aggravations of them, will be of great uſe, when they are preſt home upon the Spirit by ſerious Meditations: Call to mind therefore thy Original Guilt, and the pollution of thy Nature, and how the whole Man, Soul and Body is defiled by it, and thy beſt Duties ſtained; as alſo thy Actual Sins, many for Number, and hainous for Nature: Call to mind the Sins of thy Youth, and of thy riper Age; the Sins of thy Calling, general and particular; thy Relation Sins, and how thou haſt failed in every Relation thou haſt been in: Thy Sins of Omiſſion, Commiſſion, and Participation; thy Sins of knowledge, p. 280and Ignorance; of weakneſs, and wilfulneſs; againſt the Law, and againſt the Goſpel; againſt God, and againſt Man, with the ſeveral aggravations of them; as againſt a great deal of Love, and Light; againſt Knowledge, and Conſcience, Promiſes, and Reſolutions, Vows, and Covenants, Means, and helps, &c. And not only thy own ſins, but the ſins of thy Family: The ſins of thy Relations ought to be Conſidered; yea, the Sins of the Nation; of Superiours, and Inferiours; of Princes and Governours; for theſe ſhould be Confeſſed, as Daniel doth, Dan. 9.2,3, &c. The Sins of Superiours, Inferiours, and Equals; for from the greateſt to the leaſt, all have ſinned, and come ſhort of what they ſhould do: The Abuſe of Mercy which we have had, in general in the Nation, or in particular our ſelves; David could mourn in ſecret, when Men kept not God's Law; and we ſhould be mourning in Sion: And be ſure come not before the Lord to confeſs, or bewail any one Sin, that thou doſt not repent of, and reſolve to leave: Nor to bewail the Omiſſion of any one Duty, which thou art not reſolved for the time to come to practice. Nor to beg for one Mercy, that thou art not reſolved to Labour for, as well as to Pray for; For if thou regardeſt Iniquity in thy Heart, God will not hear thy Prayer, Pſal. 66.18. Shouldeſt thou come with a reſolution to Live in ſin, and pray for the Pardon of it, thou doſt but mock God, that will not mocked, and takeſt his Name p. 281in vain; when thou ſayeſt, Lord, when wilt thou give me this Mercy? God may ſay, Man, when wilt thou leave thy Sin? When wilt thou give me thy Heart? If thou ſay never, God will return thee the like Anſwer. Never think by thy Prayers to benefit thy ſelf, or the Church, if thou wilt not reform thine own Heart. And as thou muſt conſider thy ſins, ſo alſo thy wants; what Mercies thou wouldeſt beg for thy ſelf, or others; ſhould a King promiſe at ſuch a day to meet his Subjects, and ſupply their wants, how careful would they be, not only to come, but alſo to conſider what Petitions to put up, and what Favours to beg; 'tis no doubt but while we are in theſe Houſes of Clay, we have a back bias of Corruption, drawing us out of the way, and ſo many are our wants. Some Souls are made up all of wants, they have no Grace, let them beg, and pray, and endeavour that ſome may be beſtowed, and to have their Hearts Sanctified, and their Natures changed. The beſt of God's People have defects in Grace, and theſe they ſhould Labour to have removed, and their wants ſupplyed. Some have decays in Grace, and this is the time for their recovery; in a word, many things we have to beg for our ſelves, many for our Friends; many for the Nation, and many for the Church in general; many Judgments are threatned, which we would have diverted, and many felt, we would have removed; know then before hand, what Errant thou art come about.

p. 2823. Direct. Concerning our External Carriage in the days of Humiliation, I ſhall ſpeak ſomething, for having made the preparation before mentioned, and the day being come, there are ſome External Duties required, viz. That we riſe betimes that morning, and deny our ſelves that reſt and ſleep, which our ſluggiſh Nature requires, ſo far forth as we do not thereby diſ-able our ſelves for the duty, and that we ſpend the whole day in the work, and let us not think a whole day too much, for if we prevail not for the diverting thoſe Judgments which our ſins deſerve; perhaps, we may ſpend many Years in greater Sufferings: And 'tis thy duty alſo to bring as many of thy Family as conveniently may be along with thee, eſpecially thoſe that have Underſtanding, that the Congregation may be full, that we may joyn together as one man, in the work; that may be done by many, that a few cannot do, I have obſerved upon ſuch occaſions; men think one in a Family ſufficient to come to the Congregation, while the other mind their worldly Occaſions; but as theſe Sow ſparingly, ſo they are like to reap little. The King of Nineveh will riſe up in Judgment againſt thoſe, who Commanded all men and Beaſts to reſt and Faſt, and what lies in thee, come with an humble Heart, and a ſelf-denying Spirit to the work; and to this End Faſting is enjoyned, which of it ſelf is a thing indifferent, but of excellent uſe to bring the Body into Subjection. Now, this ſhould p. 283be a total abſtinence from all meat and drink, except unfeigned neceſſity forbid; the very Name and Nature of a Faſt implies this much, and if this abſtinence be not obſerved, 'tis no Faſt. Eſther we find, Commands the Jews neither to eat nor drink for three days, and promiſes that ſhe and her Maids would do the like, Eſt. 4.16. Yet if this total abſtinence be really prejudicial to the Health, and prove a hinderance, and not a furtherance to the duty, 'tis Lawful to take ſome little refreſhing, for though Scripture Examples afford us not ſo much; yet rectified reaſon, yea, and Scripture grounds warrant it, Hoſ. 6.6. I have deſired Mercy and not Sacrifice; a place urged by Chriſt himſelf upon ſuch an Occaſion, Mat. 12.7. And Faſting being Ordained as an help, is no duty when it becomes an hinderance, but then it ſhould be but a ſmall reflection, ſo much, and no more, as will revive decayed Nature, prevent the danger, and fit a man for the duty. The Papiſts in their Faſts, or rather mock-faſts, obſerve not this rule; their Faſt conſiſts not in the abſtinence from, but in the choice of meats and drinks, for which we have no Scripture Evidence, nor indeed any ſhew of reaſon; they forbear fleſh, when they gorge themſelves with Wine, and ſtrong Drink, and Fiſh, and other Dainties, which no leſs pamper the Body, and provoke Luſt; but at this rate a Man may Faſt, not only forty days, but forty Years, with little Trouble: But a Scripture Faſt conſiſts not in p. 284the choice of Meat, but in the abſtinence from Meat, and Drink, not in the choice of Meat, for all is alike Lawful, 1 Cor. 10.25.27. & 8.8. Heb. 13.8,9. And as Meat and Drink, ſo alſo Bodily Labour is forbidden; this muſt be laid aſide, as upon a Sabbath; for Worldly buſineſs divert the mind, and unfit it for Duty. We find upon thoſe days of Atonement, as they were called under the Law, work was forbidden upon pain of death, Lev. 23.27, &c. Whatſoever Soul it be, that doth any work upon that ſame day, the ſame Soul will I deſtroy from among his People. Alſo Num. 29.7. Lev. 16.29. Now, though the Ceremonious part of this be taken away, yet ſo far as it conduceth to the main End, viz. to Afflict the Soul, it remains in Force: How can there be a Solemn Congregating together, or the work of the day be carried on, if there be not a ceſſation from Bodily Labour? Again, Coſtly and Gorgeous Apparel muſt be that day laid aſide, as unfit for ſuch a Duty; we find Kings themſelves upon ſuch days, Girded themſelves with Sack-cloath, and put Aſhes upon their Heads, and did not, as in our times, mourn in Scarlet, Silks, and Sattins, Exod. 33.4,5,6. Jonah 3.6. Muſick alſo, and other Sports and Recreations muſt be abſtained, as very unſuitable for Mourning times. God complains of the Jews, that they in their Faſts did find pleaſure; and may he not Complain of many of us, that as ſoon as the Ordinance is over, fall to our Recreations, as p. 285at other times, Iſa. 58.3. Yea, from Marriage Duties, at other times Lawful, and Sanctified by the word of God, 1 Cor. 7.5. Defraud not one another, except it be with conſent for a time, that you may give your ſelves to Faſting and Prayer. Alſo Joel 2.16. Nay, all Delights and Recreations, whereby the Nature of Man is refreſhed, ſhould be forborn: See an Example of David, 2 Sam. 12.16.20. And in Daniel, Chap. 10.3. Theſe things ſerve partly to humble us, partly to take revenge upon our ſelves, for our former Miſcarriages.

4. Direct. Having Directed you in the External part of the Duty, it remains that I ſpeak ſomething of the Internal, which is the very Life and Soul of the Duty, without which all the reſt is but a dead Carkaſs, a bare Name of a Faſt. When thou comeſt therefore before God in this Duty, ſet thy ſelf before him with all reverence, as before an Angry Judge, juſtly provoked by thy Faults. Come with ſhame in thy Face, and ſorrow in thy Heart, and, if poſſible, with Tears in thy Eyes, and make a full and free Confeſſion of thy Faults, with all the aggravating Circumſtances thereof; and reſt not till thy Heart bleed for thy Sins: Shouldeſt thou rip, and confeſs all the ſins that ever thou hadſt Committed, with all the aggravations, with which they are cloathed, if thy Heart were not touch'd with ſorrow for them, it would be but a further aggravation of them, and p. 286provoke the Lord to Anger, and not to Compaſſion. If thy Faſt be private, confeſs all the evil thou knoweſt by thy ſelf, till thou canſt ſay with a good Conſcience, I have kept nothing back. Now, this preſſing Sin upon thy Soul is called a renting of the Heart, Joel 2.13. Rent your Hearts, and not your Garments: An Afflicting of the Soul, Lev. 16.29. In it you ſhall Afflict your ſouls, and do no work at all, Lev. 23.29. Whatſoever Soul ſhall not be Afflicted in that ſame day he ſhall be cut off from among his People. Conſider the Corruptions of thy Heart, thy Natural Corruptions; conſider the Number of thy by-paſt ſins, and the weight of thy preſent remaining Corruptions, the wrath of God is kindled againſt thee for them, and the danger thy Soul is in of Hell, by reaſon of them. Conſider ſin in it's own Nature is the worſt of Evils, and the cauſe of all other Evils, 'tis the fouleſt thing in the World; yea, fouler than the Devil himſelf, for that made him foul; and could he be ſtript of his ſin, he would return to his Angelical Glory. Conſider it in the Cauſes, it had it's Original from the Devil himſelf; he was the firſt Sinner, and the cauſe of ſin in Men; and the Child very much reſembles the Father. Conſider the Law of God, of which ſin is a tranſgreſſion; 'tis Holy, Juſt, and Good, and no reaſon can be given why it ſhould not be Obeyed. Conſider the Perſon againſt whom thou ſinneſt, and it is againſt God himſelf, who is the chiefeſt Good; yea, p. 287the Fountain of all thy Mercies; One to whom thou oweſt thy ſelf, and all thou haſt; he that is thy Creator, and made thee; 'tis he that maintaineth thee at his own Coſt and Charges: One that is able to ſave thee, or deſtroy thee. Conſider it in the woful Effects of it, 'tis the Cauſe of all thy Judgments felt, or feared; yea, of Spiritual, Temporal, and Eternal Judgments: For the Wages of Sin is Death, but the Gift of God is Eternal Life. Conſider it in the price that was paid to free thy Soul from the Guilt, and filth of it, and that was the precious Blood of the Son of God, who loſt his Life to Ranſom Souls from the ſlavery of Satan, and his Blood to waſh away their ſcarlet ſins. The ſerious Conſideration of theſe things will much further thy Humiliation, and Soul-Affliction: And when thou haſt thus made thy Heart to bleed for thy ſins, go to God for a Plaiſter; but what good will a Plaiſter do before there is a Wound? Beg of him the Pardon of thy ſin; and not only ſo, but power againſt it: Renew thy Covenant with him of better Obedience, not only purpoſe, but promiſe amendment of Life; reſolve againſt ſin for the time to come: Every ſin thou confeſſeſt, let it be with a ſtrong reſolution to meddle no more with it. This is that Spiritual Faſt from ſin, which is every Chriſtians Duty; to Faſt from Food, and not from filthineſs; from pleaſure, and not from profaneſs; from ſleep, and not from ſin, is the Devils Faſt; ſuch Faſts he keeps, and ſuch p. 288will be kept in Hell: But the contrary was David's humbling of his Soul with Faſting, Pſal. 69.10. In which there muſt be a confeſſion of ſin, an Accuſation for it, a deteſtation of it, and alſo ſelf-condemnation. And though Prayer at all times ſhould be fervent, yet eſpecially now in ſuch a Duty; this is called a Crying mightily unto God, Joel 1.14. Jonah 3.8. And thou ſhouldſt bring Faith along with thee, believing thou ſhalt prevail, which may be grounded upon the many promiſes made to this Duty, and the Experiences we have in Scripture of the ſucceſs Jehoſhaphat, Hezekiah, Eſther, Niniveh, and many other may witneſs; nay, where was it ever in Scripture faithfully performed without ſucceſs? Alms-deeds alſo ſhould be added, Iſa. 58.6,7. Yea, we ſhould teſtifie our Humiliation by our ready forgiving of others, and aſſiſting thoſe that ſtand in need. Beg alſo thoſe many things that are wanting, for thy ſelf, the Church, or State; and as in the Law, Sacrifices, and Offerings were given to God: Sacrifice thy ſin to him, and Offer to him the Calves of thy Lips, Prayer and praiſe; Dedicate thy ſelf a Living Sacrifice, and devote thy ſelf to his Service.

5. Direct. The next thing conſiderable, is the time when this Duty is to be performed; and in this, as in other things, the Papiſts differ from us: They preſcribe ſet times for Faſting, as neceſſary to be kept, and ſinful if not obſerved. We hold that there are no ſuch p. 289fixed times to be obſerved: But the Duty is incumbent on us as Occaſions are offered. 'Tis true, there is mention made of a day, Lev. 16.29. but this was Ceremonial, and ended with the reſt of the Typs, and Shadows; and there is mention alſo made of the Faſt in the fifth and ſeventh MonethMonth, Zach. 7.5. And of the fourth, fifth, ſeventh, and tenth MonethMonth, Zach. 8.19. but this was during the Captivity, and ſo juſt occaſion was offered for Publique Humiliation: but what is this to our buſineſs? We had the like every MonethMonth in times of War, and publick Calamity. And it is fit we ſhould have upon ſuch Occaſions: But what is this to our ſtated times, whether Occaſion be or no? When there is ſome great Judgment lying upon us, or ſome Eminent Danger hanging over our Heads, then 'tis a ſuitable time for this Exerciſe. We find in Scripture that there were Faſts kept by Believers in all Ages, upon emergent Occaſions; thus Samuel and the People Faſted, and beſought the Lord in their danger, 1 Sam. 7.6,7. And thus David beſought the Lord by Prayer, and Faſting, for the Life of his Child, when it was Sick, 2 Sam. 12.16. And thus he beſought the Lord for Jeruſalem, when a ſore Judgment from God was upon it, 1 Chron. 21.16. The Inhabitants of Jabiſh Gilead Faſted, and humbled themſelves, when Saul and Jonathan were Slain, and Iſrael put to flight, 1 Sam. 31.15. And Jehoſophat in his Fear, Proclaims a Faſt, when he knew not what to p. 290do, yet had he his Eyes up to God, 2 Chron. 20.3. And Nehemiah, when he heard of the Deſtruction of Jeruſalem, humbled himſelf by Faſting, Nehem. 1.4. And Eſther, and the Jews, when the Writings were Signed, and the time was ſet, when they ſhould all have been deſtroyed, Eſther 4.1,2, &c. And Ezra, when he apprehended danger at hand, Ezra 8.21. Yea, this is the Courſe which the Lord himſelf Adviſeth to in times of danger, or Publick Calamity, Joel 2.12,13. having threatned a ſore Judgment; he adds, Therefore now, ſaith the Lord, turn ye unto me with all your Hearts, and with Faſting, and with weeping, and with mourning, and rent your Hearts and not your Garments, and turn unto the Lord your God, for he is gracious and Merciful, &c. And this Courſe the Ninivites did take, and it ſucceeded, Jonah 3.5.8. Yea, Ahab humbled himſelf, when Judgment was threatned, and it was deferred in his days, 1 Kings 21.27. Many more Inſtances might be given to prove times of Publique Calamity, ſeaſonable times for this Duty. When Sin alſo abounds, 'tis a time for God's People to be Mourners in Zion, for aſſuredly Judgments will follow, Ezek. 9 4. 1 Sam. 7.6,7. Pſal. 69.10. David wept, and chaſtened his Soul with Faſting; for where Sin goes before unbewailed, Judgments neceſſarily follow after; and a Man may fore-ſee the Effect by the Cauſe; when ſuch ſins as uſually bring Judgments are Acted amongſt us, we may look for p. 291the like Effect; for like Sins bring like Plagues, Lam. 1.20. I have grievouſly Rebelled: And what follows? Abroad the Sword bereaveth, at home there is as Death. See alſo Lam. 2.17. Jer. 7.12. Amos 6.2,3. And therefore in the prevailing of Sin, we have great cauſe to humble our Souls, and ſtand in the Gap to turn away the fierce Anger of the Lord, and never more Cauſe than at this day. Again, when thou findeſt thy Corruptions ſtrong, and thy Graces weak, or when thou findeſt ſome notable decay in thy Grace, 'tis time then to look about thee. As alſo when thou wouldſt beg any great thing at the Hands of God, go to him by Faſting, and Prayer: Thus Daniel begs the Deliverance of God's People out of Babilon, according to God's promiſe; he ſeeks to him by Faſting, and Prayer, Dan. 9.1,2, &c. & 10.2, &c. For though God determine to do it, yet will he be ſought to, for ſo great a Mercy; and likewiſe when ſome Perſons are deſigned for ſome great work in Church, or Common-wealth, it hath uſually been done by Faſting and Prayer: Thus Chriſt ſpent a whole Night in Prayer, before he choſe his Diſciples, Luke 6.12. Paul and Silas were ſet apart by Faſting and Prayer, Acts 14.2,3. And in Caſe of Spiritual deſertion, we ſhould thus ſeek to God, Mat. 9.14. And for the furtherance of ſome great Undertaking, Eſther 4.16. when Corruption is ſtrong, when Ordinary Food wlll not ſerve, we muſt uſe Phyſick. Some Sins, like ſome Devils, go not out but by Prayer p. 292and Faſting: Theſe are the times for this extraordinary Duty; but what is this to Lent, or Holy-day Eves, whereon the Papiſts keep their mock-faſts, but come not to humble their Souls for their Sins?

6. Direct. Propound a right End to thy ſelf in this Duty of Faſting, or otherwiſe it will prove in vain, and be abominable in the Eyes of God. The Jews took it ill from God, that he regarded them not: Wherefore have we Faſted, ſay they, and thou ſeeſt not? Wherefore have we afflicted our our Souls, and thou takeſt no notice? Iſa. 58.3. Behold, ſaith God, ye Faſt for ſtrife and Debate, and to ſtrike with the fiſts ef Wickedneſs, &c. Is it ſuch a Faſt that I have choſen, &c. Zach. 7.5. When ye Faſted and Mourned in the fifth and ſeventh MonethMonth, even theſe ſeventy years, did ye at all Faſt unto me, even to me; Hoſ. 7.14. They have not cryed to me with their Hearts, when they howled upon their Beds; they aſſemble themſelves for Corn and Wine, and they Rebel againſt me. If the Heart be abſent, God regards not the Service. The Phariſees, Mat. 6.16,17. they Faſted, but it was to be ſeen of Men, that others might look upon them, as of an auſteer courſe of Life, and therefore had a reward from Men, not from God. The Papiſts make Merits their End; they Faſt, and think to Merit Heaven by it: But alas! what can poor ſinful Creatures Merit at the Hands of God, but Divine Indignation, and fierce Judgments? God may ſay of us, as of thoſe, Jer. 14.12. When they Faſt, I will not hear p. 293their Cry; when they Offer Burnt-Offerings, and an Oblation, I will not accept them; but I will conſume them by the Sword, and by the Famine, and by the Peſtilence, Luke 18 12. I Faſt twice in the week, ſaith the Phariſee, yet the poor Publican was regarded before him: See alſo Rom. 14.6. 1 Cor. 8 8. Alas! were Men but acquainted with their own Hearts, this conceit of Merit would ſoon vaniſh. Faſting, as I told you, is an indifferent thing, and only uſeful as it ſuits with the main End: Bodily Exerciſe profiteth little, but Godlineſs is profitable to all things, 1 Tim. 4.7,8. The true End of Faſting is either Ordinary, or Extraordinary, in both the Glory of God is intended: The Ordinary Ends are ſuch as theſe; the ſubduing the Fleſh, and bringing the Body into Subjection: Thus Paul, 1 Cor. 9.27. I bring under my Body, and bring it into ſubjection. God's People have Fleſh as well as Spirit, and have need to uſe all means to ſubject it, that they may ſubdue their Corruption; and if Ordinary means will not do, Extraordinary muſt be uſed; if the Temptation remain, this Duty muſt be followed; and at length God will give ſtrength, and his Grace ſhall be ſufficient for us: This is the way to Corroborate, and ſtrengthen the Spirit, and enable it to perform the required Duties: This puts fervency into our Prayer, and enables us to Cry mightily to God. This way Men take ſome Revenge upon themſelves for their Sin, and for the abuſe of Mercies; by this means p. 294a Man is better enabled to grapple with Temptations, and bring under Corruptions, and perform Duties of our General, and particular Calling more Heavenly: This is the way to ſtir up the Spirit of Prayer and Supplication, Zach. 12.10. Thus the Propheteſs Anna ſpent her time, in Serving God with Faſting and Prayer, Night and Day, Luke 2.37. By Eating and Drinking, the Body becomes dull, and heavy, and unfit for Spiritual Duties; but by moderate abſtinence it becomes more Active and Lively; and therefore Faſting and Prayer, are uſually joyned together: For Faſting of it ſelf doth little good; Faſting teſtifies our Humility, our grief, and ſorrow for Sin, whereby we acknowledge our guilt before God, and our unworthineſs of Meat, Drink, Sleep, Raiment, or other refreſhing Comforts. Are theſe the Ends you aim at? Is this the Mark you ſhoot at? And the white that is in your Eye? 'Tis well, if it be, to make you fitter for the Service of the Lord, that you may do your Maſters Will better, and wind up the Heart to an higher pitch of Holineſs, and Heavenly mindedneſs: But if Cuſtom, or Faſhion, or the fear of Man, or popular Applauſe, or hopes of Meriting any thing from God, be your End, your Duty will be Curſt, and blaſted to you, and be returned Sin into your Boſom. The Extraordinary Ends we aim at in our Faſting, ſhould be the removing of Evil felt, or feared; either Spiritual, or Temporal; p. 295from our ſelves, or others; the begging thoſe Mercies we want, and the continuance of thoſe we have, and fear to loſe: Theſe are the Ends the Godly have uſed theſe extraordinary Faſtings for, and this hath been ſucceſsful to theſe Ends; theſe are means of God's own preſcribing, and promiſes are added of a good Succeſs: And many Chriſtians, for themſelves, and others, have found a Comfortable return; and that which could not otherwiſe be obtained, hath been gotten by Prayer and Faſting: But our Phariſaical, or Papiſtical Faſtings, our looſe, careleſs mock-faſts, never did, nor never will prevail with God for any Mercy, or the removal of any Judgment.

7. Direct. In the laſt place, look to thy Carriage after the Duty, that thou demean thy ſelf well; for thy work is not done when the Exerciſe is ended: Take heed of reſting in the Duty, or truſting to the work done; this is Popiſh, this will make thee loſe all thy Labour: 'Tis not the hanging down the Head, as God ſaith, like a Bulruſh, for a day will ſerve thy turn. This, as other Duties, are to be uſed as Boats, or Bridges to help thee over to Chriſt; Men do not make Boats, or Bridges for their own ſakes, or to look upon, but to make uſe of for the End they are ſuited to; make not Prayer the end of Prayer, or Faſting the end of Faſting: Uſe them not for their own ſakes, but for Chriſt's ſake, to get nearer to him by them; play not with the Stile, p. 296or Ladder, but Climb up; Climb over by them. Take heed of Priding in the Duty, this is very inconſiſtent with it, if it be performed with enlargement; beware, leſt the Devil Fly-blow it: Pride is a Worm which breeds in the beſt Fruits of the Spirit; yea, in …e Ruine of other Sins, even in Humility it ſelf: Men may be proud of their Humility; the Devil, like the Spider, can ſuck Poyſon out of the choiceſt Flowers: If thy Duties be thus fly-blown, they will not down with God; they ſtink in his Noſtrils, whatever conceit thou maiſt have of them. Examine alſo at the cloſe of the Duty, how thy Heart hath demeaned it ſelf in the Duty; if bad, thou haſt cauſe to be humbled, and make thy Heart ſmart for it'; moſt Men, if they Examine any thing, 'tis the External part of the Duty; and are troubled more at a miſ-expreſſion in the Duty, than at the ſtraying, wandring of the thoughts, or the deadneſs of the Heart: But a Chriſtians work lies moſt within; he looks, as God doth, moſt upon the Heart, though the other be not to be diſregarded. If thy Heart hath carried it ſelf well, there is cauſe of thankfulneſs, none of Pride; for who made thee to differ? And what haſt thou that thou haſt not received? View but thy failings, and this may make thee vail thy Peacocks Plumes. Haſt got any ſtrength by the Duty, hold it faſt, and let it not go; art got any thing nearer to God, keep thy ſtation, and go not back; loſe not the p. 297ground thou haſt gained by thy Duty: If thy Heart be heated, take heed of letting it cool again, the wind of the World will quickly do it; though the Exerciſe be over, let not thy Spiritual Fervour and Heat be over. Elijah walked in the ſtrength of a meals meat forty days; a Chriſtian ſhould exceed him, in ſuch extraordinary meals: What good will it do a Man to work hard all day, and have his work at Night as he found it in the Morning; and to travel hard, and at Night be where he ſet out. Maintain the ground thou haſt gotten in the Fight: Haſt thou put up Petitions to the Throne of Grace, mark how they ſpeed, that thou maiſt behave thy ſelf accordingly: Moſt Men loſe their Prayers, as Boys do their Arrows, they mark not where they light; many know not whether God Anſwers them or no, nor ſcarce what they have asked. But thoſe that are burthened with the Sins they confeſs, and feel the want of the Mercies they deſire, take better heed. An Hungry, or a Thirſty Man, that begs for Meat, or Drink, can eaſily perceive, and tell you whether they had a Grant, or a Denial: Another that begs out of wantonneſs, not wants, heeds it not: A Man that deſires to have his Sores Cured, he obſerves how the Plaiſter ſuits with it; when a Beggar, that gains by his Sores, matters it not, though they never are healed. If God ſeem to deny thy Requeſt, 'tis time to Examine what is the matter; ſee whether it be Lawful, or Convenient, and if ſo, follow p. 298thy Suit, give God no reſt; he will firſt or laſt grant thy deſire. Sometimes he deferrs to make his People Cry the louder; if it be a neceſſary thing, take no denyal, thy importunity will not Offend God, as we ſee in the Parable of the Importunate Widdow. Many Chriſtians are ſhort-winded, they can Pray but a turn or two, and then are out of breath, like the Bethulians, ſoon ready to faint: If thou pray againſt Sin, fight againſt it alſo, hate it, and deteſt it: 'Tis a vain thing to Imagine that God will ſubdue it without our endeavour: If thou pray for Mercy, work for it alſo, this is the way: And enter into Covenant with God to Live more Holily, and more humbly, and perform thy Covenant; better not to Vow, than to Vow and not perform, Eccl. 5.5. If God grant thy Requeſt, return thanks; Live thanks, as well as ſpeak thanks: If he ſeem to deny, wait upon him in the uſe of means, and he will Anſwer in due time.