pastimes for if that be vnlawfull on the ordinarie Sabbath much more is it vnseasonable on the Sabbath of humiliation Lastly to sinne for if the workes of our lawfull callings be forbidden on the Sabbath much more the workes of darknes whereunto whosoeuer addicteth himselfe on the day of the fast he celebrateth a Sabbath to Sathan and not vnto the Lord. Againe whereas I said it is to be obserued as a Sabbath of humiliation we learne that we are therein to abstaine not onely from labours as on the ordinarie Sabbath but also from food from exercise of sleepe from brauerie in apparell and from all worldly delights c. 57. Thirdly whereas I add that it is to bee sanctified both publickly and priuatly as a Sabbath of humiliation I signifie that not onely rest is required but also an holy rest and not onely the outward fast but much more the spiritual exercise of prayer and repentance And that this sanctificatioÌ„ of the day of the fast which standeth in vsing the meanes of sanctification is partly publicke and partly priuat The publick is in the assembly for this as euerie other Sabbath is a day of an holy assembly Leuit. 23.27 Ioel. 2.15.16 Here therefore we are to consider the office of the ministers who are the chiefe actors in the publicke sanctification of this and euerie Sabbath and the dutie of the people The office of the minister is noted in generall termes Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they performed the publicke function of their ministerie vnto the Lord and fasted more specially Neb. 9 where they are noted to haue read and preached the word of God as before chap. 8. and that foure times and so oft also to haue called vpon the name of the Lord-Likewise Ierem. 36 when Ieremie being shut vp could not go into the house of the Lord he sendeth Barach with a booke written from his mouth wherein were specified the judgements of God threatned against the Iewes that he reading it in the audience of the people vpon the day of the fast they might be brought to a serious humbling of themselues in prayer and to vnfained repentance The dutie therefore of the ministers is to stirre vp themselues in a more than ordinarie measure of zeale to discharge their ministerie both in preaching the word of God and also in prayer In preaching that it may bee through the blessing of God a powerfull meanes to worke in the people those things which in this spirituall exercise are required viz. humiliation prayer with feruencie and faith and repentance In praying that it may be an effectuall meanes in and through the mediation of Christ our Sauiour and auaileable with the Lord for the remouing of those euils and for the bestowing of those good things for which this exercise is vndertaken 58. The dutie of the people is first to bee present at publick assembly for if we will sanctifie a Sabbath vnto the Lord we must reuerence his sanctuarie where as the Lord hath promised his presence so he requireth ours And for this cause as I sayd before this and euerie other Sabbath is appointed of the Lord to be an holy conuocation We must therefore take heed that we absent not our selues without very just and necessarie occasion lest we may seeme either secretly to neglect or prophanely to contemne the presence of Christ the gathering together of the Saints the publicke worship and seruice of God the call of the holy Ghost the meanes of our saluation the publicke occasion of the fast as though neither the publicke judgement nor the common good did concerne vs. But it is to little purpose to be present in the publicke assembly vnlesse we joyne together with the assembly in the sincere worship of God That being assembled together in the name of Christ we may as it were with one consent call vpon God and heare his word praying with humilitie in respect of our own vnworthinesse with reuerence of Gods majestie in sence of our wants with sorrow for our sins with earnest desire to haue our wants supplied our sins remitted and the judgemeÌ„ts of God remoued with faith assurance to find help to obtaine mercie in coÌ„uenient time with promise purpose to amend our liues that in sinceritie and truth we may subscribe to the prayer of the Church and say Amen Hearing also the word with reuerence with attention with faith with desire to profit with purpose to practise with submission to euery part thereof In a word so hearing the word of God as in this our present sute we desire to be heard Vnto these duties of religion and meanes of sanctification we are to joyne a publicke dutie of charitie as a worke of sanctification for it is and hath bene a laudable custome of the Church of God that in publicke fasts there should be publicke collection made for the releefe of the poore 59. But we are not onely publickly to sanctifie the day of the fast but also priuatly both by vsing meanes of sanctification and also by doing workes of sanctification The meanes are especially meditation prayer which are to be vsed both with reference to the publicke sanctification and that not onely before to prepare and fit our selues for the profitable and sauing vse of the meanes which Daniel calleth the setting of his face and the setling of his mind to seeke the Lord but also after to fit and apply the meanes to our vse and besides as priuat meanes by themselues without reference to the publicke The workes of sanctification are the duties of repentance whereof I spake before but especially the workes of mercie and charitie for with such sacrifices God is pleased 60. Wherefore the day of the fast is to bee obserâ—ed and sanctified as a Sabbath of humiliation not onely by outward abstinence rest but also by vsing the meanes and doing the workes of sanctification both publickly priuatly spending the whole day besides the publicke sanctification and the time which is to bee spent in our preparation before and in our meditation afterwards in the priuat means of sanctification as reading meditation prayer in the priuat works of sanctification as the duties of repentance towards God and the workes of mercy and charitie towards our brethren Which course whosoeuer shal take in sanctifying a fast vnto the Lord he shal be sure to obtaine at the haÌ„ds of God either that particular request for which he is an humble sutor vnto the Lord or that which is better the Lord alwayes hearing his children thus suing vnto him and granting their requests as shall be most for his glory and their singuler good 61. HAuing thus set downe the doctrine of fasts according to the rule of Gods word and practise of ours and other reformed churches we are now to take a briefe view of the Popish fast that it may euidently appeare how
as indigested meat c. The other thing that as we vse fasting sometimes so must wee vse temperance and sobrietie alwayes auoiding euermore excesse especially of such things as are apt to prouoke lust For what are we better for fasting at any time if we recompence our fasting with fulnesse at other time for then our minds by much repletion will wax heauie irrigata corporis nostri terraspinas libidinum germinabit And the earth as it were of our bodies being well watered will bring forth the thornes of lust And therefore as Ierome well sayth A spare diet and a stomacke alwayes hungry is preferred before fasts continued three dayes together and it is much better euery day to take but a little then sometimes though seldome to take too much But as excesse of all meats and drinkes is to auoided so especially of wine and strong drinkes It was truly said of the Poet Sine Cerere Libero friget venus and of another vina parant animos veneri The same is testified by Salomon Prou. 23. that if we delight in wine our eyes will looke vpon strange women and our hearts will speake leaud things And this the daughters of Lot knew too well for that incestuous copulation which they could not expect from him whiles hee was sober they obtained by giuing him wine to drinke For as one sayth Proximus a Libero patre intemperantiae gradus ad inconcessam venerem esse consucuit 5. The next enemie to chastitie is slouthfulnesse which containeth two nurses of lust idlenesse and drowsinesse For the matter which gluttonie and drunkennes prepareth for lust that doth idlenesse preserue And therefore not vnworthily are fulnesse of bread slouthfulnesse reckoned among the sinnes of Sodome wherby they were incensed to vnnaturall lust For idlenesse is both the mother and nurse of lust Haec otia ut ames faciunt haec quae fecere tuentur Haec sunt iucundi causa cibusque mali A Philosopher being asked what lust or impure loue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee said The passion of an idle mind For as water which is not stirred putrifieth and yron that is not exercised rusteth so the mind by idlenesse is corrupted For as the Grecians rightly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idlenesse or doing nothing is the beginning of doing ill And as Basill sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery occasion of idlenesse is occasion of sinne Such is the disposition of our minds that if they be not exercised about lawfull things they will goe a whoring about things vnlawfull In desiderijs est omnis anima otiosi sayth Ierome Euery idle mans mind is ouertaken with lust And that the example of Dauid himselfe doth shew who on a time giuing himselfe to idlenes was ouertaken in this kind And therefore such as haue out of their owne experience prescribed remedies against lust haue warned men especially to beware of idlenesse Likewise much sleeping and long lying in bed are the workes of darkenesse the companions of wantonnesse the nurses of lust For that matter which by large diet is prepared for generation and by idlenesse and ease preserued by long lying and much sleeping is concocted and perfited 6. Whosoeuer therefore hath a true and serious purpose by fasting to chastise his body let him with his extraordinarie fasting and praying ioyne ordinarie temperance and sobrietie diligence in his calling and vigilancie And if hauing vsed these meanes of chastitie in single life which is the gift of continencie to a perpetuitie whereof very few attaine who are fit for procreation then let him know that God doth call him to mariage which he hath prouided as a lawfull remedie against lust That those who cannot liue chastly in single life may liue chastly in mariage for as there is chastitie in single life so also in wedlocke And whosoeuer hauing not the gift of continencie refuseth this ordinance of God vnder pretence of chastitie he liueth in vncleannesse or if he striue ouermuch as it were against the streame by fasting and abstinence to subdue his body in an erronious desire of keeping the seuenth commaundement which of the most may better be kept in mariage than in single life he breaketh the sixt in shortning his dayes and making himselfe vnapt for the duties of his calling and vnfit for the seruice of the Church or common-wealth Neither may any man alledge that in respect of his outward estate it is inconuenient for him to marrie for no outward inconuenience can be so great as to liue in sinne And thus much may suffice to haue spoken of the former sort of spirituall fasts may chiefe desire and purpose being to intreat of the religious fast 7. The religious fast is a solemne exercise of religion wherein we being humble suters vnto the Lord vpon some speciall or extraordinarie occasion do abstaine not onely from food and some other commodities and delights of this life but also from bodily labours and worldly businesse during the time of the fast which is a Sabbath of humiliation that by this outward abstinence our humiliation may be furthered and our repentance testified to the increase of our feruencie and confirmation of our faith in prayer for the obtaining of our request at the hands of God For further explication whereof we are to cōsider that where I call it an exercise of religion that is presupposed which before I touched that this religious fast is an ordinance of God for nothing may be offered vnto the Lord by way of religion or worship which is not appointed and ordained of the Lord for whatsoeuer is obtruded vnto him for worship being not ordained by him is will-worship and superstition Now that the Lord hath appointed and ordained that we should humble our selues before him by fasting and prayer for the obtaining of some speciall blessing from him it may appeare first by euident testimonies of Scripture in the old testament Whereunto if it shall be objected that the places of the old Testament which require fasting may seeme to enjoyne it among other ceremonies of the Iewish religion vnto which Christians are not bound I answer that in the Iewish fasts some things were ceremoniall and so peculier to them other things were morall and so common to vs. The things which were peculier to them were first the circumstance of the time in their set and ordinary fasts whether that which was appointed by the Lord on the tenth day of the seuenth moneth or those which the Iewes voluntarily vndertooke during the time of the seuenty yeares captiuity in the fourth moneth in the fift in the seuenth and in the tenth And secondly there were certaine habits and iestures vsed among them when they mourned and fasted which were part of the pedagogie of the old testament which as they are abrogated by Christ in the new Testament so were they not greatly required in the old
Such were their putting on of sackcloth renting their garments sitting in the ashes putting earth or ashes on their head not washing or annointing but deforming their faces looking sorrowfully hanging downe their heads going softly and such like outward signes and tokens of humiliation which were obserued both of the godly and of the hypocrites among them but with this difference that the hypocrites rested in these outward shewes without any true humiliation of their soules whereas in the godly these signes proceeded from the sorrow of the heart as vnfained testimonies thereof 8. But although that circumstance of the time was proper to that people and those ceremonies peculier to those times yet the substance of the fast which is the humbling of our soules by abstinence is a morall dutie belonging commonly to all nations in all ages for as the morall or chast fast is enjoyned in the seuenth commaundement as a meanes of chastitie to those that need that helpe so the religious fast is enjoyned in the second commandement and in the fourth In the second as it is a meanes to further vs in the worship of God and in the dutie of prayer vpon extraordinary occasion In the fourth as the time of the fast is a Sabbath of humiliation wherein we are to professe our humiliation and testifie our repentance before God for when the Lord commandeth vs to sanctifie the Sabbath he meaneth all Sabbaths not onely the ordinarie and weekly Sabbath but also the extraordinarie whether they be Sabbaths of joy and festiuitie wherein by feasting and thanksgiuing we signifie our joy and thankfulnesse for some great blessing receiued such as was that feast Nehem. 8 and the feast of Purim Esth. 9 or whether they be Sabbaths of humiliation wherein by fasting and prayer we signifie the sorrow desire of our soules in respect either of some blessing wanting or of some euill either feared or felt present or imminent such as was the fast proclaimed by Iosaphat 2. Chron. 20 or by Ezra cha 6. c. For such a fast by the commandement of God is to be sanctified and obserued holy as a Sabbath euen in such maner as the ordinarie Sabbath of humiliation was to be sanctified Neither is it to be omitted that Esay 58 the day of the fast seemeth to be called an acceptable day to the Lord yea his Sabbath and his holyday which euen as the ordinarie Sabbath is to be consecrated as glorious to the Lord. 9. But if to these places of the old Testament we shall add some testimonies out of the new we shall make it more than euident that the dutie of fasting belongeth vnto vs. Where first consider the doctrine of our Sauiour Christ concerning a fast Math. 6 for when he prescribeth the maner how we are to fast he presupposeth the dutie that we are to fast Neither doth hee alone require this dutie at our hands but also maketh a gracious promise of happie reward to those that shall fast aright And in the same Gospell Chapter 9 as also Luke 5 and Mar. 2 when as the Disciples of Iohn and the Phariseys tooke exception against our Sauiour Christ because they fasted but his disciples did eat and drinke he maketh answer That although during his abode with them which was a time of joy and not of mourning his disciples which were the children of the mariage chamber were not to fast and mourne whiles himselfe who was the bridegroome was among them yet the time should come when the bridegroome being taken from them as they should haue occasion of mourning so also they should fast in those dayes Againe Math. 17 our Sauiour Christ seemeth to ascribe great efficacy to the prayer of the faithful holpen by fasting affirming that that kind of vncleane spirit which by no other meanes can be cast out goeth forth by prayer and fasting In the second of Luke the holy Ghost giueth this testimonie of Anna the Prophetesse That she being in the Temple night and day worshipped God with fastings and prayers Not that fasting in it selfe is a worship of God as prayer is but onely is a meanes and helpe to further vs in the worship of God to make our prayers more feruent effectuall to which purpose Anna ioyned fasting with her prayers And hereunto let vs add the practise of the primitiue Church in the time of the Apostles In the 13. Chapter of the Acts the Prophets and teachers which were in the Church of Antioch before they sent forth Barnabas and Paul to the worke of the ministerie whereunto the holy Ghost had called them they fasted and prayed and layed their hands on them And in the fourteenth Chapter it is sayd that Paul and Barnabas when they had ordained to the faithfull elders by electioniâ—n euery Church hauing prayed with fasting they commended them to the Lord in whom they beleeued And to conclude the Apostle Paul testifieth of himselfe 2. Cor. 11 That as he was oft in hunger and thirst by a forced obedience so he was often also in fastings wherby this voluntarie abstinence is meant Hereby therefore it appeareth that the Christian exercise of fasting is not a will-worship nor an action which is meerely arbitrary or left to our free choise whether we will vse it or not but a dutie enjoyned and imposed vpon vs by the Lord. Wherefore in the definition I doubted not to call the religious fast An exercise of religion 10. But here it will be objected That if fasting be an exercise of religion a morall dutie not onely commanded in the morall law of God which bindeth all men but also commended vnto vs in the Gospell both by the doctrine of the holy Ghost and also by the practise of the faithfull in the primitiue Church then it may seeme that so oft as we do not fast we sinne c. I answer that affirmatiue commandements though they bind vs alwayes yet do they not bind vs to performe them alwayes and at all times but as just occasion is offered together with a concurrencie of all needfull circumstances as for example we are alwayes bound to pray namely as we haue just occasion to begge any thing at the hands of God and may do it in some measure as it ought to be done but we are not bound to pray alwayes and to do nothing else And although we are alwayes in this life bound to fast yet are we not bound to fast either alwayes or so oft as we are bound to pray for we are to pray ordinarily euerie day and also extraordinarily as occasion is offered but we are not to fast ordinarily and euerie day but vpon speciall and extraordinary occasion And that we are not bound to joyne fasting with the ordinarie exercise of prayer it is manifest by the doctrine of the Apostle 1. Cor 7 where he would haue the husband and the wife who are ordinarily to pray
that fasteth for his sins and committeth them again who will heare his prayer or what doth his fasting helpe him 45. But for as much as Augustine saith It is but a slender fast to abstaine onely from sinne vnlesse we also adde good workes therefore wee must know it is our dutie especially on the day of the fast not only to eschew euill but also for the present to be exercised in well doing and for the time to come to purpose and to promise amendement The duties wherin we are to be exercised are both the duties of pietie and religion towards God which in the time of the fast are to be performed in a speciall manner and also the duties of loue and mercie towards our brethren as to execute true judgement to shew mercie and compassion euery man to his brother For is not this the fasting that I haue chosen sayth the Lord to loose the bands of wickednes to take off the heauie burthens and to let the oppressed goe free and that ye breake euery yoke Among the rest the dutie of almes-giuing and relieuing the poore is commended vnto vs as it followeth in the Prophet Is it not to deale the bread to the hungry and that thou bring the poore that wander vnto thine house When thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh for so he calleth thy poore brother Then shall thy light breake forth c. then shalt thou call and the Lord will answere thou shalt crie and be will say here am I. If thou takest away from the middest of thee the yoke the putting foorth of the finger whereby is meant euen the least injuries and wicked speaking if thou poure out thy soule to the hungry that is if with the bowels of compassion thou doest relieue his need freely and chearefully and refresh the troubled soule then shall thy light spring out in the darkenesse and thy darkenesse shall be as the noone day that is thine aduersitie and affliction shall be turned into peace and prosperitie 46. Wherefore it hath beene and is the custome of the godly in the time of their fasts by doing workes of mercie and giuing almes to relieue the poore For as our Sauiour hath joyned the doctrine of these three together almes prayer and fasting so must we after the example of Cornelius joyne them in practise For as the Lord hath promised to shew mercie to the mercifull and to answere their crie so on the other side he that stoppeth his eare at the crying of the poore himselfe shall crie and not be heard And surely vnlesse we will fast for sparing after the manner of niggards who will be glad of so good a pretence to spare from their bellies to depriue their families of their ordinarie allowance for the increase of their worldly estate wee ought to giue so much to the poore as by our abstinence is saued Vt ieiunium tuum saith Ierome non sit lucrum marsupij sed saturitas animae that thy fast be not the gain of thy purse but the saturitie of thy soule For as Augustine sayth Then are our fasts acceptable to God when as they whom need doth force to fast are refreshed by vs. And againe Ieiunium tuum te castiget sed laetificet alterum Let thy fasting chastise thee but let it comfort another So fast that thou mayest be glad that thou hast dined in another that eateth by that meanes for the Lord loueth a chearefull giuer for when a poore man eateth of thine allowance in him Christ who affirmeth himselfe to be hungry in his poore members doth dine And elsewhere Accipiat esuriens Christus quod ieiunans minus accepit Christianus Let Christ being hungrie in his poore members receiue that which the fasting Christian hath spared Castigatio volentis fiat sustentatio non habentis Let the chastisement of him that hath and is willing to forbeare be the sustenance of him that hath not and faine would eat And to conclude Cyrill In a certaine booke sayth he we find it said of the Apostles Blessed is hee who fasteth to that end that he may feed the poore 47. And as we are thus for the present to be exercised so for the time to come we must vnfainedly purpose and faithfully promise amendement in performing duties heretofore omitted and in eschewing sinnes heretofore committed And to this purpose it shall bee needfull for the better setling of our resolution to bind our selues by a solemne vow and with the Iewes in the booke of Nehemiah to put our seales vnto it that so we may impose a necessitie vpon our selues of well doing and we are to know that it is a happie necessitie which forceth vs to better things The necessitie of this vnfained purpose to be had in this exercise is euident because without it wee remaine in our impenitencie And being impenitent sinners the Lord will not heare vs as the Lord threatened the impenitent Iewes When they fast sayth he I will not heare their crie Ierem. 14. And therefore vnlesse wee repent of our sinnes and resolue to amend this exercise which wee being suters vndertake for the obtaining of our sute is performed of vs in vaine For this wee are to know to be assured of That the Lord heareth not impenitent sinners Wherefore true is that saying though of an Apocryphall booke Prayer is good with fasting almes and righteousnesse 48. And thus we haue heard what the religious fast is and the parts also wherein it doth consist Now we are to consider the sorts of it for the religious fast is either priuat or publicke The priuat fast is that which is obserued priuatly as the fast of some one man or of a priuat familie And this is to be vndertaken either for priuat or publicke causes for priuat concerning either our selues and those that belong to vs so fasted Annah 1. Sam. 1. Cornelius Act. 10. Dauid 2. Sam. 12 or others as Dauid for those that prooued his enemies and Darius though an heathen for Daniell when he was cast into the Lyons den But we are to fast priuatly not onely vpon priuat occasions but much more vpon publicke causes For as it is the dutie of the faithfull priuatly to mourne for publicke calamities and common corruptions which ordinarily are the fore runners of common calamities so also they may fast therefore And such was the fast of Nehemiah chap. 1. and of Daniel chap. 9. In priuat fasts our Sauiour Christ requireth that they be so secretly performed as that vnto men we may not seeme to fast but onely to our heauenly father who seeing in secret will reward vs openly And for as much as the day of the fast hath the nature of a Sabbath wherein we are to cease from bodily labors and worldly businesse therefore those which bee vnder the gouernment of