The Holy Arbor, Chapter 7
CHAP. VII. Of Faſting and Holy Feaſting.
A Religious Faſt, is an extraordinary abſtinence taken up for a Religious end; it is an abſtinence from all Commodities of this life, ſo far as comelineſs will allow, and neceſſity ſuffer, to make us the more humble and meet for Prayer, Iſa. 1.16, 17. Matth. 6.16, 17, 18. It is an abſtinence from all Meats and Drinks, 2 Sam. 3.35. Jon. 3.7. The Iſraelites were commanded to put away their beſt Raiment, Exod. 33.5, 6. To abſtain from Mirth and Muſick, from Pleaſures and all Recreations, Joel 2.16. 1 Chro. 7.5. Dan. 6.18. And in ſtead of theſe to give themſelves to Weeping, Mourning and Lamentation, Neh. 1.4. For this caſe they had their Sackcloth and Aſhes, to ſignifie they were no better themſelves. This was to continue one whole day, 2 Sam. 3.35. Judg. 20.26. 1 Sam. 14.24. 2 Sam. 1.12. Sometimes indeed they continued their Faſt longer, as occaſion ſerved, and upon extraordinary cauſes, Heſt. 4.16. Acts 9.9. Neh. 1.1, 2. Dan. 10.1, 2. And when the Evening came they did not eat, either in quantity or quality, to recover with advantage what they had abſtained from before, but fed upon the Bread of Tears, and mingled their Drink with Weeping. So muſt we take heed that we make not our Faſts Popiſh Faſts, or rather Feaſts, and think if we abſtain from Fleſh, we may feed on other Reſtoratives; or Faſt to take the more liberty to ſin afterward, or at leaſt to ſuppoſe that we have thereby merited at Gods hands what we faſted for. Take heed of this; a rightly grounded aſſurance of Gods mercy is highly commendable, but a ſelf-opinionating conceit of merit for the Works ſake done, is uncreaturely preſumption; a flat contradiction to the very end of Faſting, which ſhould be Self-unworthineſs, Self-denial, true Humiliation.
This Faſting muſt never be without Prayer; for Prayer and Faſting were joyned together, Ezra 9.5. Neh. 1.4. Dan. 9.3. Judg. 20.26. Luke 2.37. & 5.33. 1 Cor. 7.7. True indeed it is that Prayer is available without Faſting, but Faſting never without Prayer; for Faſting is not the worſhip of God, but onelyonly a help to it; and the moſt principal end of a Religious Faſt, is Supplication or extraordinary Prayer, whereunto as ſubordinate may be added, Examination, Humiliation, and Mortification. As touching the time of a Religious Faſt, it is now free in regard of Conſcience; indeed in the Old Teſtament they had a ſet time of Faſting, as the tenth day of the ſeventh MonethMonth, Levit. 16.29. But in the New Teſtament there is no ſet time which bindes the Conſcience, onelyonly men muſt Faſt as juſt occaſion is offered; and as for Civil-Politick Faſts, they are ſet for orders ſake, and not to binde the Conſcience.
Faſting was once Ceremonial, when the Lord commanded by Moſes, that every Soul once in the year ſhould humble it ſelf in Faſting before the Lord, in one of the great Aſſemblies of his people, Levit. 16.29, &c. & 23.27, &c. And though the Ceremony of the day be taken away by the coming of Chriſt, Gal. 4. yet the thing it ſelf continueth and remaineth in force. The circumſtances of Moral Duties may be changed, but the ſubſtance may not be abrogated; for where the ſame cauſes continue, there the thing it ſelf abideth: Therefore this holy Exerciſe is of as great and neceſſary uſe as ever it was, and remaineth in as full force and ſtrength as ever it did, Joel 2.12. Luke 5.33, &c. 1 Cor. 7.5. Acts 13.2, 3. The ſeaſons of Publike Faſts being the times of any general Affliction upon our ſelves or our Brethren, whether of Sword, Peſtilence, or Famine, or any other juſt judgement, whether threatned, feared, begun or executed. For Private Faſts, the ſame rule holds in private Afflictions, neither is any time unſeaſonable when the Religious Soul ſequeſters it ſelf, for this Spiritual Phyſick of private Humiliation.
Holy Feaſting is a time of Solemn Thankſgiving for Benefits received, or Evils removed, wherein the Creatures of God may be more liberally uſed then at any other time: For this is a day of Rejoycing, wherein it was once ſaid to the people of God, Eat the fat, and drink the ſweet, Neh. 8.10. Wherein we muſt be very careful to preſerve the fear of God within our hearts, Exod. 18.12. Jobs fear was, leſt his ſons ſhould caſt this fear of God out of their hearts in their Feaſting, and ſo offend God. In every bit we eat, and every drop we drink, we muſt remember the caveat our Saviour gives, Luke 21.24. Take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfetting and drunkenneſs; yea in this time of Holy Feaſting there is alſo enjoyned us a certain kinde of fear of man, Prov. 23.1, 2. When thou ſitteſt to eat before a Ruler, put thy Knife to thy throat; that is, Bridle thine Appetite, have reſpect not to paſs the limits of Sobriety, Temperance, and Moderation. The lawfulneſs of theſe Feaſts may be derived from the Primitive Church, ſo as the poor be regarded, ſuperfluity and riot avoided, and the right end intended, which is the praiſe and glory of God expreſſed in Thankfulneſs for the abundance of his Bleſſings. Thus after the Sacrifices and Offerings, Aaron and the Elders of Iſrael came to Feaſt with Jethro before God, Exod. 18.12. So Ezra the eight. Go your ways, eat the fat, and drink the ſweet, and ſend part to them for whom none is provided; for this is the day of the Lord. In the Primitive Church it was a Cuſtom to have a Feaſt before the Lords Supper, made by the Communicants; unto which ſome brought Honey, ſome Bread, ſome Wine, ſome Milk, and every one according to their ability contributing ſomething thereunto. Theſe were called Love Feaſts, becauſe they were herein to teſtifie their mutual Love among themſelves; as alſo to the poor, who hereby were relieved; and to the Miniſtery it ſelf, which was by theſe Feaſts partly ſuſtained. But in theſe Feaſts there were many ſpots, Jude v. 12. who were eye-ſores and diſgraces to theſe holy Feaſts, pampering and feeding themſelves, and riotouſly waſting the Goods of the Church, in ſtead of taking care for the poor, and the Miniſtery, for whoſe this Contribution was made: It were to be wiſhed there were no ſuch ſpots in our Feaſts at this day, that neither blemiſh them by Surfetting, Drunkenneſs, or Wantonneſs, nor by excluding the poor from having an intereſt therein.
Three things required for the right obſervation of a Religious Faſt; viz.
1. That the Cauſes be juſt and weighty, ſuch as theſe; viz.
1. When we our ſelves are faln into any grievous ſin, whereof our Conſcience accuſeth us, and whereby we procure the wrath of God againſt us. So did the Iſraelites, 1 Sam. 7.6.
2. When ſome among us fall into any grievous ſin, though we our ſelves be free from it, becauſe for the ſins of others Gods judgements may juſtly fall upon us. For this Paul blamed the Corinthians, 1 Cor. 5.2.
3. When the hand of God in any judgement lies upon us: Thus did the Iſraelites, Judg. 20.26.
4. When the hand of God in any fearful judgement lies heavy on others among whom we live, though we our ſelves be free. So David, 2 Sam. 12.16. Pſal. 35.13.
5. When Gods judgements are imminent, and as it were hang over our heads. So did Jehoſaphat, 2 Chro. 20.2, 3.
6. When we ſtand in need of ſome needful Bleſſing of God, eſpecially ſuch as concerns Salvation. Thus did Cornelius, Acts 10.30.
7. For Gods bleſſing and good ſucceſs on the Miniſtery of the Goſpel: So did the Church for Paul and Barnabas, when they ſent them to Preach, Acts 13.3. And ſo ought we to do at this day.
2. That the right maner of Faſting be obſerved, which ſtands in theſe particulars; viz.
1. Abſtinence from meat and drink, and all maner of nouriſhment of the Body.
2. Abſtinence from all maner of ſin, whether in thought, word or deed.
3. Abſtinence from ſleep, ſuch as thereby the body may be the more humbled and afflicted with the want of food, 2 Sam. 12.16.
4. Abſtinence from ſoft and rich apparel, Exod. 33.4, 6. Jon. 3.6. 2 Sam. 12.20.
5. Abſtinence from Matrimonial benevolence, 1 Cor. 7.5. Joel 2.16.
6. From the ordinary Works of our Calling, Levit. 16.29, 31. & 23.28, 32.
7. Abſtinence from all pleaſant and delightſom things, which may any way refreſh Nature, 2 Sam. 12.20. Dan. 10.3.
8. Abſtinence from all maner of Sports, Paſtimes and Recreations, they being all contrary to ſound Humiliation.
9. So far forth to abſtain from Sin, Meat, Delights, and all worldly things whatſoever, that as well the Soul as the Body may be thereby afflicted.
3. That the right ends of a Religious Faſt be obſerved; viz.
1. To ſubdue the fleſh, that is, to bring the Body, and ſo the bodily luſts into ſubjection to the Will and Word of God, ſubduing the corruption of Nature: We muſt not therefore think it ſufficient to abſtain from fleſh, and Popiſhly pamper our Bodies with reſtorative Conſerves, nor eat the day before, or the day after the day of Faſting ſufficient for two days.
2. To ſtir up our Devotion, and to confirm the Attention of our Mindes in hearing and in praying, it prepares us unto Prayer, and furthers us therein.
3. To be a ſpur and provocation to true Humiliation and Repentance.
4. To admoniſh us of our guiltineſs before the Lord, and to put us in minde of the Acknowledgement of our Sins, whereby we are become unworthy of any Bleſſing, Gift or Mercy.
5. It ſerves for an outward Teſtimony and Profeſſion of our Humiliation and Repentance; to teſtifie the humility and the contrition of our hearts, that is to ſay, Our inward Sorrow for ſin, our Repentance, and effectual turning.
The Religious Faſt is twofold; viz.
1. Private; performed by one or more in a Family, that our Prayers may be the more effectual, Neh. 1.4. 2 Sam. 12.16. & 3.35. Pſal. 35.13. & 69.10. Dan. 9.10. Acts 10.30.
2. Publike; performed by the whole Congregation, Joel 2.12. Jonah 3.7. This ought not to be uſed of a few; and therefore all ſorts of people ſhould come to the ſame, and none abſent themſelves from the Aſſemblies in ſuch publike times of Publike Humiliation.
The ſeveral ſorts of Faſts; viz.
1. Phyſical; when for Healths ſake a man forbeareth food; a Faſt preſcribed by the Phyſitian to preſerve and reſtore Health.
2. Politique; when certain times of abſtaining from food are enjoyned for the preſervation of plenty, and preventing of penury.
3. The Faſt of Sobriety and Temperance, Rom. 13.13. 1 Cor 9.25. 1 Theſ. 5.6. 1 Pet. 5.7. Of this Faſt Bernard ſaith,
1. That the Eyes muſt faſt from curious ſights and all wantonneſs.
2. The Ears muſt faſt from Fables, evil Reports, and unſavory Diſcourſe.
3. The Tongue muſt faſt from Slander, Murmuring, and Railing Speeches.
4. The Hands muſt faſt from evil works.
5. The Soul muſt faſt from Sin, and doing our own will, Luke 21.34. Ezek. 16.49.
4. Enforced, Neceſſary or Conſtrained Faſt, as in time of Famine, or the poor mans Faſt, or in a Beſieged City, or Ship far from Land.
5. Moral; when men eat and drink ſparingly, not ſo much as their Appetite deſireth, but onelyonly ſo much as may preſerve Nature, and Maintain Health and Strength.
6. Spiritual; when men abſtain from Vice, which is as food to their corrupt Nature, Iſa. 58.6.
7. Miraculous; when men extraordinarily aſſiſted by the power of God, abſtain from all maner of food longer then the Nature of man is able to endure; which cannot be brought into imitation. Such was the Faſt of Chriſt, Mat. 4.2. of Moſes, Exod. 34.28. and of Elijah, 1 Kings 19.8.
8. Hypocritical; when men, without reſpect to any occaſion of Faſting, appoint ſet times weekly, monethly or quarterly to Faſt. Thus faſted the Phariſees, Luke 18.12. whom Chriſt taxed of Hypocriſie, Mat. 6.16.
9. Idolatrous; when men making difference betwixt Meats for Conſcience ſake, abſtain from one kinde, and glut themſelves with another, and yet count this a Faſt.
10. Superſtitious; when men place Religion and Holineſs in the abſtaining from Meat, making the very outward act of faſting to be a part of Gods Worſhip, contrary to the Apoſtle, 1 Tim. 4.8.
11. Religious, or the true Chriſtian Faſt; when men ſeaſonably abſtain from refreſhing their Bodies, to make them the more fit for Religious Duties; being an abſtinence for one day, commanded of the Lord, from all Meats and Drinks, and Delights of this Life, thereby to make ſolemn profeſſion of our Humiliation, it being the end thereof to further and better it, Lev. 23.27, &c. Pſal. 35.13. Deut. 10.12. 1 Kings 21.27, &c. 2 Chron. 12.6, 7. Ezra 8.21.
In our Faſts we muſt ſeek to approve our ſelvs and our Actions onelyonly to God, for which end we muſt obſerve theſe 3 Rules; viz.
1. With our Faſting we muſt joyn a Converſion of our heart from Sin unto God, Joel 2.12. Now that our heart may turn to God in Faſting, we muſt have ſpecial regard to our behavior both before, in, and after our Faſt, whether publike or private: As,
1. Before the Faſt we muſt prepare our ſelves thereto in an holy maner, by a ſerious conſideration of the Cauſes and Occaſions of our Faſt. So did Jehoſhaphat, 2 Chron. 20.3.
2. In Faſting we muſt labor to have more tender Affections, and deeper Humiliation then ordinary, 1 Sam. 7.6.
3. After the Faſt we muſt labor for Reformation and Amendment of life, that our behavior both towards God and Man may be every way better then before.
2. We muſt be ſure we propound unto our ſelves therein the right ends of a Religious Faſt; for if we fail therein, and propound other ends unto our ſelves, we corrupt the whole action unto our ſelves.
3. With our Faſting we muſt joyn the Duties of the ſecond Table, in the works of Juſtice, Mercy, and Love to our Brethren: for without theſe our Love to God is not ſincere, and he rejects that bodily Humiliation that is ſevered from them, Iſa. 58.3, &c.
Popiſh Faſting is abominable for theſe Reaſons, which may well prevail with us to abhor it; viz.
1. In their Religious Faſts they allow one Meal, ſo it be not fleſh; and beſide that, drinking of any kinde of Wines or Drinks, taking of Electuaries, Strong-Waters, and Conſerves, and ſuch like, at any time of the day; which is a Mock-Faſt, and nothing elſe.
2. They make diſtinction of Meats neceſſary to a Faſt, and that not for Civil ends, as Magiſtrates may do, or for Temperance ſake, as private men may do; but for Conſcience ſake, which is a Doctrine of Devils, 1 Tim. 4.3.
3. They binde men in Conſcience to many ſet days of Faſting, and make the omiſſion thereof a deadly Sin, wherein they take away our Chriſtian Liberty; for there was no want of care in our Savior Chriſt to appoint all good means for the mortifying of the fleſh, and yet he preſcribed no ſet Faſts in the New-Teſtament.
4. They make Faſting meritorious; teaching, That a man thereby may ſatisfie Gods Juſtice, whereby they do Blaſphemouſly derogate from the All-ſufficiency of Chriſts Obedience and Worſhip.
5. They make no Conſcience of Faſting from Sin, though it be the chief end thereof; nor is their Faſting an afflicting of the Soul, or Humiliation of the Inward Man, but a Formal hanging down of the head: wherein too many of us Proteſtants are of the ſame Religion.
Touching Holy Feaſting, the Liberty thereof is permitted for theſe Reaſons:
1. To put a Difference betwixt Humiliation and Rejoycing.
2. To Teſtifie our outward Rejoycing by that outward Sign; thence called A day of Joy and Gladneſs, Esth. 9.19.
Rules of Direction for the right uſe of Feaſting; viz.
1. All Exceſs muſt be avoided in Eating and Drinking, Eph. 5, 18.
2. They muſt be ſanctified with holy Conference. It was Chriſts own practice, Eph. 4.29. Luke 5.29, &c. & 7.36, &c. & 14.17, &c.
3. Bleſſing before and after Feaſt muſt be uſed. This alſo was Chriſts uſual practice, Matth. 14.19. & 15.36. & 26.26.
4. They muſt minde us of Gods Free Bounty, and of our Unworthineſs of the leaſt and meaneſt of Gods Creatures.
5. This is a fit ſeaſon of Teſtifying mutual Love one to another, by ſending portions and gifts from one to another. This is a commendable Cuſtom of old, enjoyned to Gods people, Eſth. 9.22. and practiſed by them, Ezra 8.12.
6. The Poor muſt then be ſpecially remembred, as is expreſly commanded, Neh. 8.10. Eſth. 9.23.
7. In the midſt of thy greateſt mirth, think of the Diſtreſſes of thoſe that are afflicted.
8. In the end of this Rejoycing, examine thy carriage of all that day, and crave pardon for what hath been done amiſs, Job 15.
To the right uſe of Meats and Drinks are theſe three things required:
1. Before we Eat, Conſecration of the Food, by praying for a Bleſſing on it, 1 Tim. 4.5.
3. In our Eating, Decent, Temperate, and Chriſtian Behavior.
3. After we have Eaten, Prayer and Thankſgiving to the Lord, Deut. 8.10.
The Reaſons wherefore we ought to conſecrate the Meat, before we uſe it; viz.
1. That in the uſe of it we may lift up our hearts to God, and thereby put a difference and diſtinction between our ſelves and the bruit Beaſts.
2. That we may be admoniſhed thereby touching the Title we have to the Creature, which being once loſt by our firſt Parents, is reſtored to us again by Chriſt.
3. That it may be an aſſured Teſtimony to our hearts, That we may uſe the Creature with Liberty of Conſcience when we do uſe it.
4. That we may be ſanctified to the uſe of the Creature, as it is ſanctified to us, to the end we may uſe it with Temperance, and not abuſe it.
5. That when we uſe the Creature, we may depend on God for a Bleſſing on it, to make it our Nouriſhment: for no Creature can nouriſh by it ſelf, but by Gods Command, whence proceeds the nutritive Vertue.
6. That we may not grow to Security, Forgetfulneſs and Contempt of God, and ſo to prophaneneſs in the uſe of our Meats and Drinks.
Praiſing of God after Meat, ſtands in theſe two Particulars; viz.
1. In an holy Remembrance, That God hath given us our Food, Deut. 8.11.
2. In lieu of Thankfulneſs to God, we muſt employ the ſtrength of our Bodies in ſeeking his Glory, and walking according to his Commands, 1 Cor. 10.31.
That we may eat to the Lord, four things are to be obſerved; viz.
1. That in our Eating we muſt practice Juſtice, Prov. 20.17. 2 Theſſ. 3.2.
2. We muſt practice Love and Charity in our Eating, Rom. 14.21. Neh. 8.10.
3. We muſt uſe Sobriety, a holy Moderation in the uſe of our Dyet, Prov. 23.1, 2.
4. Every man muſt eat his Meat in godlineſs.
Four Rules whereby we may Eat our Meat in godlineſs; viz.
1. By taking heed of the Abuſe of any Creature appointed for our uſe, by intemperance.
2. By receiving the Creatures as from the hand of God himſelf, Gen. 1.29. Exod. 16.15.
3. We muſt receive the Creatures from God, as Tokens of our Reconciliation to him, in, by and through Chriſt, Epheſ. 5.20.
4. We muſt learn to be Content with that Portion which God hath aſſigned us, be it never ſo mean or ſmall.
Motives to avoid Exceſs in Dyet:
1. It deſtroys the Body, and kills even the very natural ſtrength and life thereof.
2. It brings by conſequence of the former evil, great hurt to the Soul of man.
3. There is a Wo belongs to them that eat or drink intemperately, Iſa. 5.11, 13, 14.
The time of holy Feaſting is a time of Rejoycing, a day of Gladneſs, wherein we may with more liberty uſe lawful Recreations: Touching which we muſt obſerve theſe three Concluſions; viz.
1. Recreations may not be in the uſe of holy Things, as in the uſe of the Word, Sacraments, &c.
2. Recreations may not be made of the Sins and Offences of men; but on the contrary, Sorrow and Mourning for them, Pſal. 119.136.
3. We may not make Recreations of Gods Judgements, or of the Puniſhments of Sin.
All lawful Recreation is onelyonly in the moderate uſe of things indifferent, which are in themſelves, neither commanded, nor forbidden; for by Chriſtian liberty, the uſe of ſuch things for lawful delight and pleaſure is permitted unto us. Therefore alſo obſerve theſe other ſpecial Rules for the right uſe of lawful Recreations; viz.
1. We are to make choice of ſuch Recreations as are of leaſt offence, and of the beſt report, Phil. 4.8.
2. They muſt be profitable to our ſelves and others; they muſt alſo tend ſome way to the honor of God, 1 Cor. 10.31.
3. The end of them muſt be to refreſh our bodies and mindes, and not for gain.
4. They muſt be moderate and ſparing, both in reſpect of time about them, and in reſpect of our affections on them.
And becauſe Games are uſed at times of Recreation, obſerve likewiſe that all Games are of three ſorts; viz.
1. Such as are ordered by the wit and induſtry of man, and they may be uſed lawfully, if lawfully uſed.
2. Games of hazard, wherein hazard onelyonly orders the Game not wit; and they by the conſent of Godly Divines are unlawful.
3. Mixt Games, partly of hazard, and partly of wit, which as they are not to be commended, ſo are they not ſimply condemned.
At times of holy Feaſting we may alſo more freely Apparel our Bodies, but ſtill having reſpect to theſe two Rules:
1. Our care for it, and the Ornaments of the body, muſt be very moderate, Matth. 6.18, to 31.
2. It muſt be fitted to the Body, in a comely and decent maner, ſuch as becometh Godlineſs, Tit. 2.3.
Rules for decency and comelineſs in Apparel; viz.
1. That it be according to the Sex, Deut. 22.35.
2. It muſt be according to our Office, Calling, or Function.
3. It muſt be according onelyonly to our Ability, yea ſometimes ſhort of that too.
4. It muſt be ſomewhat anſwerable to our Degree, for diſtinction of order in the Societies of men.
5. It muſt be according to the received Cuſtom of the Countrey where we live, Zeph. 1.9.
6. Such as may expreſs the modeſty of our Mindes, Frugality, Shamefac'dneſs, &c. 1 Tim. 2.9, 10.
7. It muſt be framed to the example of the Graveſt, and moſt Sober of our Order and Place.
The end of Apparrelling our Bodies is threefold:
1. For Neceſſities ſake to preſerve Life and Health.
2. For Modeſties ſake to cover our Nakedneſs.
3. For honor and reſpect ſake which we owe our Bodies, 1 Cor. 12.23, 24.
Special Rules for Direction in the right adorning of the Body; viz.
1. Every one muſt be content with their own natural Favor and Complexion that God hath given them.
2. We muſt place the principal Ornament of our Souls and Bodies in Vertue and good Works, and not in any outward thing.
3. In the uſe of Ornaments we muſt be very ſparing, and keep our ſelves within the mean.
4. Ornaments muſt be uſed not always alike, but according to occaſions; as in this time of Holy Feaſting we may uſe them more freely then at other times.
5. We muſt adorn our Bodies to a right end, viz. That thereby we may honor them, and in them honor God.
The right and ſpiritual uſe of Apparrelling our ſelves; viz.
1. To conſider our Cloaths are but as the Plaiſter of our ſhame, and thereby to humble our ſelves.
2. When we clothe our ſelves, to remember to gird up our loyns, to prepare our ſelves for Chriſt, whether by Death or by Judgement.
3. By putting on of our Garments, we muſt be admoniſhed to put on Chriſt, Rom. 13.14.
4. By putting off of our Cloaths, we are admoniſhed to put off the old Man, the Body of Corruption.
Sick Soul, haſt ſurfetted with Sin? No doubt
Thy ſafeſt Phyſick is to Faſt it out;
Or is Gods hand, his juſt Revenging hand
Threatned, inflicted on thee or the Land?
Or doeſt thou want ſome Bleſſing? Go thy way,
Prepare thy ſelf to Mourn, to Faſt, and Pray:
But if God ſtops a Plague, or ſheaths his Sword,
Thou may'ſt be glad; Rejoyce, but in the Lord:
And let thy Holy Feaſting never be
Without Thanksgiving, Fear, and Charity.