over them And there are two things specified in order to their King His 1. Election 2. Religion 1. His Election v. 15. Thou shalt in any wise set him over thee whom the Lord thy God shall chuse Good reason God should have the choice of their King seeing by him Kings reign Prov. 8.15 2. His Religion v. 18. When he sitteth upon the Throne of his Kingdom he shall write him a Copy of this Law in a Book out of that which is before the Priests * Levitici Sacerdotes in atrio templi volumen legis quod erat primariae authoritatis custodiebant P. Fagius Here was a good beginning of a Kings reign the first thing he did after he sate upon the Throne was to Copy out the Word of God in a Book And in the Text It shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them It shall be with him The Book of the Law shall be his Vade mecum or daily Companion Charles the Great used to set his Crown upon the Bible Indeed THE BIBLE is the best Supporter of the Crown And he shall read * Legere debuit sibi privatim in templo ut sciret populus neminem à lege excipi Grotius therein It is not below the Majesty of a Prince to peruse the Oracles of Heaven in them are comprized sacred Apothegms Prov. 8.6 I will speak of excellent things In the Septuagint it is (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grave things in the Hebrew Princely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b things such as are fit for a God to speak and a King to read Nor must the King only read the Book of the Law at his first instalment into his Kingdom but he shall read in it all the days of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life He must not leave off reading till he lest off reigning And the reasons why he must be conversant in the Law of God are in the subsequent words 1. That he may learn to fear the Lord his God Reading of the Word is the best means to usher in the fear of the Lord. 2. That he may keep all the words of this Law to do them 3. That he may prolong his days in his Kingdom I shall now confine my self to these words He shall read in it i. e. the Book of the Law all the days of his life The holy Scripture is as Austin saith a (d) Qu d est sacra Scriptuâ—a nisi quaedâ—m episâ—ola Omni potentis Dei ad creaturam iâ— qua verba Dei sâ—nant cor Dei discitur Aug. in Psal Golden Epistle sent to us from God This is to be read diligently ignorance of Scripture is the mother of errour not devotion Matth. 22.29 ye err not knowing the Scriptures We are commanded to search the Scriptures John 5.39 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to search as for a Vein of Silver How diligently doth a Child read over his Fathers Will and Testament and a Citizen peruse his Charter with the like (e) Quaerit Scriptura lectâ—rem vigilantem desidiâ—sum resiuit Rivet Isag â—d scriptur c. 13. diligence should we read Gods Word which is our Magna Charta for Heaven 'T is a mercy the Bible is not prohibited Trajan the Emperour forbade the Jews to read in the Book of the Law Let us enquire at this sacred Oracle Apollos was mighty in the Scriptures Acts 18.24 Melancthon (f) Melch. Adam in vita Melancth when he was young suck'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word Alphonsus King of Arragon read over the Bible fourteen times That Roman Lady Cecilia had by much reading of the Word made her Breast Bibliothecam Christi the Library of Christ as (g) Si Alexander Homerum ita amplexus est Scipio Afric Zenophontis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vix è manibus d posuit quid nes in sicro codicâ— agere oportet Quistorp vide Chytraei praelect in Jos Mornaeum Hierom speaks Were the Scriptures only in their Originâ—l Tongue many would plead excuse for not reading but when this sword of the spirit is unsheathed and the Word is made plain to us by being translated what should hinder us from a diligent search into these holy Mysteries Adam was forbid upon pain of death to taste of the Tree of Knowledge Gen. 3.17 In the day thou eatest thereof thou shalt sâ—rely dye But there is no danger of touching this Tree of holy Scriptures if we do not eat of this Tree of Knowledge we shall surely dye What will become of them who are strangers to Scripture Hosea 8.12 I have written to him the great things of my Law but they were counted as a strange thing Many lay aside Scripture as rusty Armor Jer. 8.9 they are better read in Romances than in St. Paul they spend many hours inter pectinem speculum between the Comb and the Glass but their eyes begin to be sore when they look upon a Bible The very Turks will rise up in judgment against these Christians they reverence the Books of Moses and if they find but a leaf wherein any thing of the Pentateuch is written they take it up and kiss it They who slight the Word written slight God himself whose stamp it bears To slight the Kings Edict is an affront offered to the Person of the King Scripture-vilifiers (h) Dei eloquia rejicientes multis se exiâ—ialibus lâ—qu is involvunt Calvin are in a damnable state Prov. 13.13 Whoso despiseth the Word shall be destroyed Nor is it enough to read the Word of God but it should be our care to get some spiritual emolument and profit by it that our Souls may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished up in the words of faith 1 Tim. 4.6 Why else was the Scripture written but that it might profit us God did not give us his Word only as a Landskip to look upon but he delivered it to us as a Father delivers a stock of Money to his Son to improve 'T is sad not to profit by the Word Quest to be like a body in an atrophy that doth not thrive Men would be loath to trade and get no profit The grand Question I am to speak to is this How we may read the Scriptures with most spiritual profit Resp 'T is a momentous Question and of daily use R. For the resolution of this Question I shall lay down several Rules or Directions about reading of Scripture 1. If you would profit by reading remove those things which will hinder Direct 1 your profiting That the Body may thrive obstructions must be removed There are three obstructions must be removed if you would profit by Scripture 1. Remove the love of every (i) Plaâ—imi peccata radunt
Pearl of price is hid it is a Rock of Diamonds it is a sacred Collyrium or Eye-salve it mends their eyes that look upon it it is a spiritual Optiâ—k-glass in which the glory of God is Resplendent it is the Panaâ—y or (n) Vitae pharmacum Quistorpius universal Medicine for the Soul The leaves of Scripture are like the leaves of the Tree of life for healing of the Nations Rev. 22.2 The Scripture is both the Breeder and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Feeder of Grace how is the Convert born but by the Word of Truth Jam. 1.18 how doth he grow but by the sincere Milk of the Word 1 Pet. 2.2 The Word written is the Book out of which our Evidences for Heaven are fetched it is the Sea-mark which shows us the Rocks of Sin to avoid it is the Antidote against Error and Apostasie the two-edged Sword which wounds the old Serpent It is our Bulwark to withstand the force of Lust like the Capitol of Rome which was a place of strength and ammunition The Scripture is the (p) Cant. 4.4 Tower of David whereon the Shields of our Faith hang. Take away the Word and you deprive us of the Sun said (q) Si verbum Dei auferas Solem è Mundo sustulisti Luth. Luther The Word written is above an Angelical Embassy or voice from Heaven 2 Pet. 1.18 This voice which came from Heaven we heard we have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word O prize the Word written prizing is the way to profiting If Caesar so valued his Commentaries that for preserving them he lost his Purple Robe how should we estimate the Sacred Oracles of God Job 23.12 I have esteemed the words of his mouth more than my necessary food King Edward the Sixth on the day of his Coronation had presented before him three Swords signifying that he was Monarch of three Kingdoms the King said there was one Sword wanting being asked what Direct 12 that was answered The Holy Bible which is the Sword of the Spirit and is to be preferr'd before these Ensigns of Royalty Robert King of Sicily did so prize God's Word that speaking to his Friend Petrarcha he said I protest the Scriptures are dearer to me than my Kingdom (r) Juro tibi Petrarcha multo mihi chariores esse sacras Scripturas quà m regnum c. Corn. à Lap. and if I must be deprived of one of them I had rather lose my Diadem than the Scriptures 12. Get an ardent love to the Word Prizing relates to the judgment Love to the affections Psal 119.159 Consider how I love thy (s) Rom. 7 22â— precepts He is likely to grow rich who delights in his Trade he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Learning will be a Scholar St. Austin tells us before his Conversion he took no pleasure in the Scriptures but afterwards they were his chaste (t) Sint castae delitiae mâ—ae scripturae Aug. delights David tasted the Word sweeter than the Honey which drops from the Comb (u) Quod spâ—nte ex favo stillat mellis medulla vocatur plus autem melleae dulcedinis ab uberibus Scripturae sugitur Psal 19.10 Thomas a Kempis used to say He found no content but to be in angulo cum libello in a Corner with the Book of God in his hand Did Alphonsus King of Sicily recover of a fit of Sickness with that great pleasure he took in reading of Quintus Curtius What infinite pleasure should we take in reading the Book of Life There is enough in the Word to breed holy complacency and delight it is a specimen and demonstration of God's Love to us The Spirit is God's Love-Token the Word his Love-Letter How doth one delight to read over his Friend's Letter The Word written is a Divine Treasury or (x) Pietatis gazâ—â— hylacium Quistorp Store-house in it are scattered Truths as Pearls to adorn the hidden man of the heart The Word written is the true Manna which hath all sorts of sweet taste in (z) Manna cujuslibet Saporis it it is a soveraign Elixir it gives wine to them of an heavy heart I have read of an ancient Rabbi who in a great concourse of people made Proclamation of a soveraign Cordial he had to sell many resorting to him and asking him to shew it he opened the Bible and directed them to several places of Comfort in it Holy David drank of this Cordial Psal 119.50 This is my comfort in my affliction thy Word hath quickned me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysostom compares the Scripture to a (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys Hom. in Psal 44. Garden every line in it is a fragrant Flower which we should wear not in our bosome but our heart Delight in the Word causeth profit and we must not only love the comforts of the Word but the reproofs Myrrh is bitter to the Palate but good for the Stomach Direct 13 Come to the reading of the Word with honest hearts Christ speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honest heart Luke 8.15 Quest Question What is it to read the Word with an honest Heart Answ 1. Answ 1 To come with an Heart willing to know the whole counsel of God a good Heart would not have any Truth concealed but saith as Job What I see not teach thou (b) Job 34.32 me When men pick and chuse in Religion they will do some things the Word enjoyns them but not others these are unsound Hearts and are not benefited by holy Writ These are like a Patient who having a bitter Pill prescribed and a Julip he will take the Julip but refuseth the Pill 2. To read the Word with an honest Heart is to read it that we may be made better by (c) Cor integrum i. e. quod prorsas desideret proficere Brugensis it The Word is quoad se the Medium and Organ of Sanctity and we come to it not only to Illuminate us but Consecrate us John 17.17 Sanctifie them through thy Truth Some go to the Bible as one goes to the Garden to pick Flowers i. e. fine Notions Austin confesseth that before his Conversion he went to hear Ambrose more for the elegancy of Speech and quaintness of Notion than the spirituality of the Matter This is like a Woman that paints her Face but neglects her health But this is to have an honest Heart when we come to the Scriptures as Naaman to the Waters of Jordan to be healed of our Leprosie Oh! saith the Soul That this Sword of the Spirit may pierce the Rock of my Heart that this blessed Word may have such a virtue in it as the water of jealousie to kill and make (d) Num. 5.27 fruitful that it may kill my Sin and make me fruitful in Grace Direct 14 Learn to apply Scripture take every
Earth as among the Indians or Abyssines But our business is to see what knowledge we our selves considering our condition dismissing others in differing circumstances are to labour after in obedience to God's command and for our more holy and comfortable walking with God and carrying on the affairs of our Salvation And therefore though my text lead me directly enough to the former yet I shall confine my self to the latter making it my business rather to press men to labour after much knowledge than trouble my self or others with unedifying distinctions about or uncertain catalogues of fundamentals or truths absolutely needful to be known which I suppose few in the World be so Magisterial as Peremptorily to define And for my part if I could certainly determine which those truths are I should take heed to whom I told them least I should encourage men slothful enough of themselves to rest satisfied in a lesser measure of Spiritual knowledg when a greater might be gotten 3. These things premised I come to answer the case in some propositions of which the first shall be this Prop. 1. That supposing it were certainly defined how much knowledge and the knowledge of what truths were sufficient to Salvation Yet no man that is in a capacity of getting more knowledge ought to acquiesce in just so much Luk. 12.48 To whomsoever much is given of him shall much be required For the more full understanding of this proposition take these following rules Rule 1. By how much the better means men have for the getting of knowledge so much the more they ought to know There is more knowledge required in them that have more means than in them that have less Every servant's improvement is to be according to his talent and the gain of one is not sufficient for him that hath received five nor the gain of five for him that hath received ten According to the means men have so their duty is to be judged of and their accounts will be expected I suppose it can scarce be doubted but that 1. They that live under the Gospel since Christ's coming in the flesh ought to abound more in Spiritual knowledge than they that lived before his coming and that for this very reason because the means of knowledge have been greater since his coming than before it not only as to the extensiveness of them in the publication of the truth in those places where it was not heard before but as to the efficacy of the means themselves and the more clear revelation of the will of God in some things which were formerly but less clearly revealed The pouring out of the Spirit was not only for the further spreading of the truth but for the more plain and full manifestation of it The great mysteries of Religion which under the Old Testament dispensation were more obscure as being wrapt up in types and figures which were though a shadowing of them out yet a kind of covering to them are now under the Gospel more clearly set forth without those veils in their native lustre and brightness What was then future is now come to pass What then was Prophecy is now become History So that there being as to the means more advantages for our knowledge than there was for theirs who lived in those ages we are engaged to labour after more And excepting Prophecies and immediate Revelations I see no reason why vulgar Saints may not now know more than Patriarchs did then And if they may I dare say they should 2. They that live in the Reformed World in this age of Light should abound more in knowledge than they that lived before the Reformation in the darkness of Popery A little knowledge might have gone further then than a great deal more now The means of knowledge are now much greater than 3 or 4 hundred years ago they were There is not only more humane learning abroad in the World than then there was but the Original Languages in which the Scriptures were written are better known The Word is more soundly and powerfully preached Controversies in Religion are more throughly discussed more good books are written more cases stated more errors detected and in a word many truths which though always to be found in Scripture yet were almost lost in the World in the Ignorance of those ages are anew discovered 3. They who live under better means of Instruction now should ordinarily be more knowing than such as have not the like means They that have the word preached to them more plainly powerfully frequently should know more than they who sit under an idle ignorant Ministry They that may hear a Sermon every day if they will than they that can scarce hear one Sermon in many months And so should they likewise who live in Religious Families where God is daily worshipped Children and Servants daily instructed know more than they who live under profane or ignorant Masters or Parents Rule 2 They that have more time for the gaining of knowledge are concern'd to know more than they that have less time Not only by how much the longer men enjoy such means the more they should know and more than such as have lived a less season under them Upon which account the Apostle blames the Hebrews Ch. 5.12 because when for the time they ought to be Teachers they had need that one should again teach them which were the first Principles of the Oracles of God And 2 Tim. 3.7 He speaks of some that were ever learning and never able to come to the knowledge of the truth But likewise by how much more leisure men have for studying the Scriptures and attending on the means of Grace while they do enjoy them so much the more proportionably they should know They that have plentiful Estates easie employments few avocations may and therefore ought to seek after a greater measure of knowledge than they who by reason of more burdensome callings a lower condition in the World and the necessity of providing for themselves and their Families are not in a capacity of spending so much time in attending on those means whereby a greater proportion of knowledge might be gained They that have their time lying on their hands and know not how to fill it up but with enquiring after News and Fashions studying Pleasures and diversions how much knowledge might they arrive unto if they spent but half that time in studying the truth and enquiring after the things of God Rule 3. By how much the better capacities men have for the receiving of knowledge so much the more caeteris paribus they are to know They that have riper parts quicker apprehensions stronger memories a deeper reach should know more than they that are naturally more weak and less capable of learning Although I suppose there be none that have the use of their reason but they are capable of understanding so much of the things of God as is absolutely needful to Salvation and may be
word as spoken to your selves When the Word thunders against Sin think thus God means my Sins when it presseth any Duty God intends me in this Many put off Scripture from themselves as if it only concern'd those who lived in the time when it was written but if you intend to profit by the Word bring it home to your selves a Medicine will do no good unless it be applied The Saints of old took the Word as if it had been spoken to them by Name When King Josiah heard the threatning which was written in the Book of God he applied it to himself he rent his clothes and humbled his Soul before the Lord 2 Kings 22.13 Direct 15 Observe the preceptive part of the Word as well as the promissive the Precepts carry Duty in them like the Veins which carry the Blood the Promises carry Comfort in them like the Arteries which carry the Spirits Make use as well of the Precepts to direct you as the Promises to comfort you Such as cast their eye upon the Promise with a neglect of the Command are not edified by Scripture they look more after Comfort than Duty They mistake their Comforts as Apollo embraced the Laurel-tree instead of Daphne The Body may be swelled with wind as well as flesh a man may be filled with false comfort as well as that which is genuine and real Let your thoughts dwell upon the most Material passages of Scripture The Direct 16 Bee fastens on those Flowers where she may suck most sweetness though the whole contexture of Scripture is excellent yet some parts of it may have a greater Emphasis and be more quick and pungent Reading the names of the Tribes or the Genealogies of the Patriarks is not of the same importance as Faith and the new Creature Mind the magnalia Legis the weighty things of the Law Hos 8.12 They who read only to satisfie their curiosity do rather busie then profit themselves The searching too far into Christ's Temporal Reign hath I fear weakned his Spiritual Reign in some mens hearts Compare your selves with the Word See how the Scripture and your Direct 17 hearts agree how your Dial goes with this Sun Are your hearts as it were a Transcript and counterpane of Scripture is the Word copied out into your hearts the Word calls for humility are you not only humbled but humble the Word calls for regeneration John 3.7 Have you the signature and engraving of the Holy Ghost upon you have you a change of heart not only a partial and moral change but a Spiritual is there such a change wrought in you as if another Soul did live in the same body 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified (e) Similia habet Nazianz. orat sunebri in laudem Cypriani ubi enarrat mirabilem ejus post gratiae adventum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Word calls for love to the Saints 1 Pet. 1 22. Do you love grace where you see it (f) I em est motus animi in imaginem rem do you love grace in a poor man as well as in a rich a Son loves to see his Father's Picture though hung in a mean frame do you love grace though mixt with some failings as we love Gold though it be in the Oar the bringing the rule of the Word and our hearts together to see how they agree would prove very advantagious to us Hereby we come to know the true complexion and state of our Souls and see what Evidences and Certificates we have for Heaven Take Special notice of those Scriptures which speak to your particular Case were a consumptive person to read Galen or Hypocrates he would chiefly observe Direct 18 what they writ about a Consumption Great regard is to be had to those Paragraphs of Scripture which are most apposit to ones present case I shall instance only in three cases 1. Affliction 2. Desertion 3. Sin 1 Case First Affliction Hath God made your chain heavy Consult these Scriptures Heb. 12.7 If you endure chastening God dealeth with you as Sons (g) Job 36.8 Deut. 8.15 1 King 11.39 Psal 89.30 Heb. 12.10 11. Psal 37.39 Rom. 8.28 1 Pet. 1.6 2 Chron. 33.11 12. Rev. 3.19 2 Cor. 4.16 Job 5.17 Micah 6.9 Isa 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his Sin (h) Flagellis domini lasciva caro atteritur anima pennis virtutum ad coelestia sublevatur Bern. Ser. 10. de Coen d. John 16.22 Your sorrow shall be turned into joy The French have a berry which they call uve de Spine the grape of a thorn God gives joy out of sorrow here is the grape of a thorn 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a far more eternal and exceeding weight of glory The Limner lays his Gold upon dark colours God first lays the dark colour of Affliction and then the Golden colour of Glory 2 Case Secondly Desertion Are your spiritual comforts eclipsed see (i) Lam. 3.31 Psal 106.6 9. 103.9 Mark 15 34. Isa 8.17 49. ch 15.50 ch 10.54 2 Cor. 7.6 Isa 54.8 In a little wrath I hid my face from thee but with everlasting kindness will I have mercy on thee The Sun may hide it self in a cloud but it is not out of the Firmament God may hide his face but he is not out of Covenant Isa 57.16 I will not be always wroth for the Spirits should fail before me and the Souls which I have made God is like the Musician he will not stretch the strings of his Lute too hard least they break Psal 97.11 Light is sown for the Righteous A Saints comfort may be hid as seed under the clods but at last it will spring up into an harvest of Joy 3 Case Thirdly Sin 1. Are you drawn away with lust read Galat. 5.24 Jam. 1.15 1 Pet. 2.11 Abstain from fleshly lusts which war against your Souls (k) Pravae cupiditates sunt portae inferni per quas homines descenâ—unt ad inferos Lust kills with embracing Prov. 7.10 22 23. There met him a woman with the attire of a harlot he goeth after her as an Ox goeth to the Slaughter till a dart strike through his liver (l) Plato in Hepate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponit c. Prov. 22.14 The mouth of a strange Woman is a deep Pit he that is abhorred of the Lord shall fall therein Go to the waters of the Sanctuary to quench the fire of lust 2. Are you under the power of Vnbelief read Isa 26.3 Thou wilt keep him in perfect peace (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mind is stayed on thee because he trusteth in thee Mr. Bolton speaks of a distressed Soul who found much comfort from this Scripture on his sick bed (n) Zeph. 3.12 Psal 34.22.55.22.32.10 Mark 9.23 1 Pet 5.7 2 Sam. 22.31
of it 1. It seems partly to be dictated by the light of nature for the heathen observed it especially when any fore calamity was either felt or feared by them As in the case of Nineveh when Jonah denounced destruction to the City they presently betook themselves to fasting both King Nobles and People yea the very Beasts must be concerned in it Jonah 3.7 8. So when they would make their prayers more prevalent in such cases they would join fasting with their prayers As Baals Priests when they cried to their God Baal to hear them The Text saith they cried all day until the evening sacrifice 1 Kings 18.19 So that they did not only pray but fast also As they used lustrations sacrifices festivals in their religious rites and worship of their Gods so sometimes they had their Jejunia and religious fasts As we have some account of this in Tertullian in his Book adversus Phychicos By which they thought to make some satisfaction for their sin and to reconcile to themselves the Deity they had offended or to obtain some special favour they had need of 2. It is a duty by Institution and that both in the Old and New Testament the fast of the seventh month was by direct institution in the Old Testament And at other times God call'd them to it Sanctifie a fast call an Assembly said the Prophet Joel chap. 1.14 And God is said to choose it Isa 58. Is not this the fast that I have chosen And God's declaring there in that Chapter the right way of observing it doth prove the duty it self to be of his own appointment And the New Testament requires it also for the duty is of a Moral nature and therefore the obligation of it remains only with this difference 1. We are not to use those rites and outward expressions of sorrow that were practiced in those times which belonged to the rigour of that legal ministration As Rending the garment Joel 2.13 putting on of sackcloth Neh. 9.1 covering with Ashes Dan. 9.3 bowing down the head Isa 58.5 Putting earth upon their head Neh. 9.1 and sometimes putting off their sandal or shoes and plucking off the hair Ezra 9.3 and making themselves bald Isa 22.12 And the Pharisees used disfiguring of their faces Mat. 6. But saith Christ to his Disciples when thou fastest anoint thy head wash thy face which in their fasting the Jews should forbear though used at other times as appears by Daniels fasting chap. 10.3 I ate no pleasant bread neither did I anoint my self at all But saith Christ do not ye do so but anoint thy head and wash thy face c. and so use not such visible signs of sorrow that thou may'st not appear to men to fast 2. We ought not to fast with that legal frame of spirit which was upon the Jews in those days for every duty in the days of the New Testament is to be managed with a spirit suiting the Gospel ministration 3. As to its sanction there may be also the addition of humane authority in the appointing of fasts especially publick fasts when the publick state of affairs may require it the duty in general being of God's institution and the voice of Providence calling people to it the Magistrate in this case may determine the time if it be general to a Nation Or the Pastors and guides of the Church with respect to the several Churches over which they preside For where a duty is required of God and the circumstance of time not determin'd there Christian prudence in Magistrates or Churches is to be the rule for determination As the particular times for Baptism and the Lord's Supper are left to Christian prudence to determine 2. The manner how a religious fast is to be observed And that both with respect to the outward and inward man And if some cannot hear a total abstinence some courser food may be used as in Tertullian's time they had their Xerophagiae so called from a dry kind of food used by them Tertullian de jejun adv Psithicos 1. With respect to the outward man 1. Abstinence from food is requisite and necessary so far as may consist with mercy to the body For the very name of a fast implies this abstinence and not only the Jews but the very Heathen in their fasts did injoin this abstinence upon themselves and others as appears by that of Nineveh Jonah 2.7 2. As also meaner apparel than what may be used at other times though not to put on Sackcloth yet to lay aside ornaments and richer dresses upon such a day When the Israelites would express their sorrow for the sad tidings of God's refusing to go before them It is said they laid aside their Ornaments Exodus 33.4 Though they had a command for it yet nature it self did teach it them As it did the King of Nineveh who laid aside his robe when he fasted and mourned Purple and scarlet and shining apparel are not suitable to such a duty nature it self being judg Non est conveniens luctibus ille color And verily those gay and gaudy dresses which multitudes garb themselves with at this day are no whit suitable to the sad times upon which God hath cast us 3. Yea and humble gestures also which may best express a solemn serious mind Though no particular gesture is absolutely commanded yet nothing ought to be discovered either in the countenance or any actions and gestures of the body that may be unsuitable to the nature of the day and the solemn duties thereof wherein partly the light of nature and the custom of the place may direct and regulate us The Jews had three sorts of gestures that were used in worship The one was bowing the head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other was bending the knee call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third was prostration of the body call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But where there is no particular gesture determined there Christians are left to their liberty only it is to be guided by a due respect to the greatest advantage of the duty and with caution against any just offence 4. Abstinence from secular affairs is requisite for a fast is a solemn devoting a certain part of time to God and to an extraordinary attendance upon him And if meats and drinks are to be forborn for to give advantage to the duties of the day so also bodily labours and secular business upon the same account The Jewish fasts were reckoned among their Sabbaths and so they were days of rest from bodily labours And there was a severe punishment to be inflicted upon the men that did any work upon their solemn fasts of the tenth day of the seventh month as we read Levit. 23.30 The same soul will I destroy from among his people Though the rigour of that legal ministration is abated under the Gospel yet it holds still in the moral and equitable part of it that whatever may hinder the managing of