A37049:456
A37049:456
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This truth in doctrine the sober of the Independents approve as to themselves (what ever be their practice as to others) as the only way to eschew confusion, and keep unity and order: So Hookers Survey, part 2. Amesius de consc. cap. 4. lib. 1. Norton adver. Appol. Resp. ad ultimam quaestionem.
As for other Questions, as, How the Sacraments Seal? or what they Seal? the major or the minor proposition? the Promise as a Covenant, or as a testament legating Christ and his benefits to us? These would require a larger dispute than our intended work will admit, and therefore we shall not meddle with them.
The last thing in which we shall instance the breach of this Command, is in reference to the duty of Fasting; concerning which we would take notice of two things: 1. That Fasting is a solemn piece of external religious worship, when rightly and religiously discharged. 2. That men may be guilty of many sins as to their practice in reference thereto.
First: That it is a piece of external worship, is clear. 1. From Precepts commanding it. 2. From the practises and examples of the Saints in Scripture. 3. From Scripture-directions given to regulate us in it; yet it differeth from Prayer and Sacraments. 1. That those are ordinary pieces of Worship, but this is extraordinary, proceeding from special occasions, either of a Cross lying on, or 2. Feared and imminent; 3. or some great thing which we are to Suit for, or such like. Although it be an extraordinary piece of Worship; yet the more holy we read any to have been, we find they have been the more in this duty of Fasting.
2. We are to consider that Fasting is not of it self a piece of immediate worship, as Prayer, &c. but mediate only as it is made use of to be helpful to some other duty, such as Praying, Humbling of our selves, Mortification, &c.
Again, 3. Fasting may be considered in four respects: 1. As it is gone about in secret, by one single person setting himself a part for Prayer, and for Fasting to that end; many instances whereof are in Scripture. 2. As its private, or a little more public, being gone about by a Family, or some few persons joining together, as Esther and her Maids. 3. As it is public, being performed by a Congregation, as Act. 13.2, 3. 4. As gone about by a whole national Church: These four are all mentioned, Zach. 12.11, 12. where we find, 1. the whole Land. 2. Families together. 3. Families a-part. 4. Particular Persons or Wives a-part, setting about this duty.
Again, 3. Fasting may be considered in four respects: 1. As it is gone about in secret, by one single person setting himself a part for Prayer, and for Fasting to that end; many •nstances whereof are in Scripture. 2. As its private, or a little more publick, being gone about by a Family, or some few persons joyning together, as Esther and her Maids. 3. As it is publick, being performed by a Congregation, as Act. 13.2, 3. 4. As gone about by a whole national Church: These four are all mentioned, Zach. 12.11, 12. where we find, 1. the whole Land. 2. Families together. 3. Families a-part. 4. Particular Persons or Wives a-part, setting about this duty.
4. Consider Fasting in respect of the causes that call for it, and there are 1. Public causes, Dan. 9.2. 2. Particular and Personal, as of David for his Child, 2 Sam. 12.16. 3. For others, Psal. 35.13. And 4. it is to be minded in a special way for helping us against spiritual evils, casting out of Devils, mortifying of Lusts, as also under sad temporal Crosses and Losses, Math. 17.21. and 1 Cor. 9. ult.
4. Consider Fasting in respect of the causes that call for it, and there are 1. Publick causes, Dan. 9.2. 2. Particular and Personal, as of David for his Child, 2 Sam. 12.16. 3. For others, Psal. 35.13. And 4. it is to be minded in a special way for helping us against spiritual evils, casting out of Devils, mortifying of Lusts, as also under sad temporal Crosses and Losses, Math. 17.21. and 1 Cor. 9. ult.
Next, as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about; so we may sin in reference to this duty many ways: As 1. When it is slighted, and not gone about at all; and thus men are guilty either 1. By contemning it, or 2. Counting it not necessary; or 3. By negligence, so that we will not be at pains to stir up our selves to a frame for it: Or 4. Will not leave our pleasures, or work for it. 5. In not esteeming highly of it. 6. In not labouring to have sit opportunities to go about it. 7. In scarring at it as a burden. 8. In casting it up as Hypocrisy to others, and mocking at it in them. 9. In not joining in our affection with others we know are Fasting. 10. In our unfrequent use of it. 11. In neglecting causes that relate to the public, or to others; contenting our selves with what relateth to our own necessity. 12. In not being affected with our neglect of that duty, nor mourning for it, and repenting of it, nor being humbled under the many evils which the neglecting of it carrieth along with it. 13. At least neglecting one part or other of this duty of Fasting. 14. Not setting our selves seriously to be at the end designed in Fasting, which maketh us either neglect it, or go formally about it.
Next, as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about; so we may sin in reference to this duty many ways: As 1. When it is slighted, and not gone about at all; and thus men are guilty either 1. By contemning it, or 2. Counting it not necessary; or 3. By negligence, so that we will not be at pains to stir up our selves to a frame for it: Or 4. Will not leave our pleasures, or work for it. 5. In not esteeming highly of it. 6. In not labouring to have sit opportunities to go about it. 7. In scarring at it as a burden. 8. In casting it up as Hypocrisie to others, and mocking at it in them. 9. In not joyning in our affection with others we know are Fasting. 10. In our unfrequent use of it. 11. In neglecting causes that relate to the publick, or to others; contenting our selves with what relateth to our own necessity. 12. In not being affected with our neglect of that duty, nor mourning for it, and repenting of it, nor being humbled under the many evils which the neglecting of it carryeth along with it. 13. At least neglecting one part or other of this duty of Fasting. 14. Not setting our selves seriously to be at the end designed in Fasting, which maketh us either neglect it, or go formally about it.
In going about this duty of Fasting, there are two Evils to be avoided: The 1. is, giving too much to it, as if it did merit, Isa. 58. 1. or as if it self did mortify sin, or make holy, or were Religious worship in it self: The 2. is on the other hand, when it getteth too little, being looked on as not necessary or profitable for the framing of ones spirit, and sitting them for Prayer, self-examination or wrestling with God, and not accounted a sit mean for that end, more than when it is neglected.
In going about this duty of Fasting, there are two Evils to be avoyded: The 1. is, giving too much to it, as if it did merit, Isa. 58. 1. or as if it self did mortifie sin, or make holy, or were Religious worship in it self: The 2. is on the other hand, when it getteth too little, being looked on as not necessary or profitable for the framing of ones spirit, and sitting them for Prayer, self-examination or wrestling with God, and not accounted a sit mean for that end, more than when it is neglected.
In speaking of the sins we are guilty of, as to this duty, we are to consider more particularly how we sin before it, in our preparation to it. 2. In our going about it. 3. When it is ended.
And first, before our going about it, we sin 1. When the right end of a Fast is mistaken, and it is not considered as a mean to help us to a more spiritual frame. 2. When we do not study to be clear in, and to consider the special grounds that call us to it, not aiming to have our heart from conviction affected suitably with them. 3. When we are not put to it from the right motive, but go about it selfily, to be seen of men; as Matth. 6.16. or for the fashion. 4. When its not gone about in obedience to a command of God, and so we Fast to our selves, Zach. 7.5. 5. When there is no secret examination of our own hearts, to try what frame we are in, what lusts reign in us, or prevail over us; Nor 6. any particular dealing with God before-hand to be enabled for this duty, and helped in it, and that both for our selves and others. 7. When we are not endeavouring to be in good terms with God, and studying to be clear as to that, before we come to put up suits to him. 8. When we neglect Christ, and turn legal in it. 9. When we do not separate our selves from all other affairs timeously the night before. 10. When we are lazy in rising so timely that day as should be. 11 When we do not (if it be secret) labour to be unseen in it to any. 12. Not setting our selves seriously to it, Dan. 9.3. abstracting our selves from diversions, and rousing up our selves for it.
And first, before our going about it, we sin 1. When the right end of a Fast is mistaken, and it is not considered as a mean to help us to a more spiritual frame. 2. When we do not study to be clear in, and to consider the special grounds that call us to it, not ayming to have our heart from conviction affected sutably with them. 3. When we are not put to it from the right motive, but go about it selfily, to be seen of men; as Matth. 6.16. or for the fashion. 4. When its not gone about in obedience to a command of God, and so we Fast to our selves, Zach. 7.5. 5. When there is no secret examination of our own hearts, to try what frame we are in, what lusts reign in us, or prevail over us; Nor 6. any particular dealing with God before-hand to be enabled for this duty, and helped in it, and that both for our selves and others. 7. When we are not endeavouring to be in good terms with God, and studying to be clear as to that, before we come to put up suits to him. 8. When we neglect Christ, and turn legal in it. 9. When we do not separate our selves from all other affairs timously the night before. 10. When we are lazie in rising so timely that day as should be. 11 When we do not (if it be secret) labour to be unseen in it to any. 12. Not setting our selves seriously to it,
2d. In the time of F sting, we sin. •st By Eating unnecessarily, though it be little; as we may sin by not eating, when not-eating […] ble •• us in Duties; yet the Body ought to be in such a measure affected, as may not hinder us in ⟨p. 111⟩Prayer: but many scarce suffer it to be touched, or in the least measure affected, or afflicted with Abstinence. 2. In Lightness of Apparel, or such fineness in it, as they make use of on other days. 3. In Gestures, looking light-like Laughing, and in such a carriage, as is very unsuitable for that day. 4. In Hypocrisy, there being a more seeming weightedness and heaviness, than really there is. 5. In having wrong ends before us. As 1st, To seem holy. 2. To carry on some Temporal or Politic Design, as Jezebel did against Naboth to get his Vineyard. 3. To get advantage of some other, and to make some sinister Designs, digest, and go down the better, as Isaiah, 58. 4. To smile with the Fist of Wickedness, as under Pretence of Long Prayers, to take the more Liberty to injure others. 4. For Strife and Debate, and strengthening of Factions and Parties. 6. We sin here by neglecting Works of Mercy. 7. By taking pains in Works Lawful on other days, Exacting •'l our Labour, or a part of it, which is unbecoming on that day. 8. By taking delight in Temporal things, finding our own pleasures. 9. By words or thoughts of Lawful things, diverting us from the Work of the day. 10. By wearying of it as a burden; Not calling it a Delight. 11. By wishing it were over, that we might be at our work or pastime again, Amos, 8.5. 12. By negligence in Prayer or not being frequent and Fervent in it, nor pertinent that day, and the end of it; for there should be in all these something on a Fast-day suitable to it; and which is called for on that day, more than on other days. 13. By not joining seriously with others, when they pray, especially in particulars which concern others. 14. By little Mourning or Heart-melting, especially in secret Duties, which on that day would be more frequent, more serious, and affecting, than on other days, that day being set apart for it: And if Private, we should be more abstracted, even from ordinary Refreshments and Mirth, than upon a Sabbath; and the frame of the Heart, would be then more humble, mournful, and denied to otherwise-Lawful Comforts. 15.
By little of the Exercise of Repentance or sense of Sin, that day for humbling the Heart in the sense of our own Vileness, and loathing of our selves. 16. By little suitable uptaking of God in his Holiness, ⟨p. 112⟩Displeasure against Sin, &c. Which on that day, is in an especial way called for. 17. By not distinct Covenant with him, and engaging to him against our seen Evils and Defects; a Fast-day, would be a Covenanting-day, as we see in Ezra and Nehemiah, 18. By being defective in Reading and Meditating on what may humble us; but much more when by Looks, Words, or Thoughts, we marr the right frame, and set of our Hearts. 19. By Resting on Fasting, or being Legal in it. 20. By not minding the pro •iting of others, nor Sympathizing with their wants and case, nor being careful to see those of our Family or Charge observant of it. 21. By not abstaining from the Marriage Bed. 1 Cor. 7.5.
By little of the Exercise of Repentance or sense of Sin, that day for humbling the Heart in the sense of our own Vileness, and loathing of our selves. 16. By little suitable uptaking of God in his Holiness, ⟨p. 112⟩Displeasure against Sin, &c. Which on that day, is in an especial way called for. 17. By not distinct Covenant with him, and ingageing to him against our seen Evils and Defects; a Fast-day, would be a Covenanting-day, as we see in Ezra and Nehemiah, 18. By being defective in Reading and Meditating on what may humble us; but much more when by Looks, Words, or Thoughts, we marr the right frame, and sett of our Hearts. 19. By Resting on Fasting, or being Legal in it. 20. By not minding the pro •iting of others, nor Sympathizing with their wants and case, nor being careful to see those of our Family or Charge observant of it. 21. By not abstaining from the Marriage Bed. 1 Cor. 7.5.
3d. We sin after Fasting. 1st. Soon returning to other thoughts. 2. Letting any frame we had attained, slack and wear out. 3. Forgetting our Confessions and Engagements, and falling to former Sins, and neglecting these Duties to which we have engaged. 4. Being rigid with others, we have to do with. 5. Not insisting in Prayer, for those things we aimed at in Fasting. 6. Not trying and observing if any thing we prayed for hath been obtained. 7. Not Reflecting upon our carriage in it, that we may know how it was discharged. 8. Not humbled under our many shortcomings, and failings in it. 9. Glad when it was done, because that Restraint is taken off our carnal Humours. 10. Sitting down and resting on that we have done, as if all were done. 11. Thinking our selves something better, by our Outward performance. 12. Being vain of it, if it be well to our Sense. 13. Being unwatchful after it, and not studying suitableness in our following carriage, so that it is but the hanging down of the Head for a day.
3d. We sin after Fasting. 1st. Soon returning to other thoughts. 2. Letting any frame we had attained, slack and wear out. 3. Forgetting our Confessions and Engagements, and falling to former Sins, and neglecting these Duties to which we have engaged. 4. Being rigid with others, we have to doe with. 5. Not insisting in Prayer, for those things we aimed at in Fasting. 6. Not trying and observing if any thing we prayed for hath been obtained. 7. Not Reflecting upon our carriage in it, that we may know how it was discharged. 8. Not humbled under our many shortcomings, and failings in it. 9. Glad when it was done, because that Restraint is taken off our carnal Humours. 10. Sitting down and resting on that we have done, as if all were done. 11. Thinking our selves something better, by our Outward performance. 12. Being vain of it, if it be well to our Sense. 13. Being unwatchful after it, and not studying suitableness in our following carriage, so that it is but the hanging down of the Head for a day.
These Particulars applied to our own Hearts, may be useful for our Conviction, and Humiliation. Ah! Who can say I am Clean? All of us are Guilty, either by neglecting such Duties, or by thus and thus going about them unsuitably: from those Sins, we may read also the contrary Duties, or Qualifications, that are required for the right discharge of these Duties. The preventing of these Sins, will bring in the Duties called for, and the right manner of going about them. Otherwise, ⟨p. 113⟩the going about these Duties, without the manner requisite, is but as it were the making of some Image, for our selves in the Lords Worship, which he has not commanded, and so he may say, Is it such a Fast that I have chosen? Isaiah, 58. 5. or, Is it such a Prayer I called for; and, Who hath required these things at your Hands? Isa. 1.12. These Questions, which the Lord putteth to our Conscience, will make many Prayers, and Praises, and much Worship, that now seemeth to be in great Bings or Heaps, come down to a small bulk, when they are thus fanned, sifted, and searched by this Sieve; and all those things cast, which are found to be Breaches of this Command.
These Particulars applyed to our own Hearts, may be useful for our Conviction, and Humiliation. Ah! Who can say I am Clean? All of us are Guilty, either by neglecting such Duties, or by thus and thus going about them unsuitably: from those Sins, we may read also the contrary Duties, or Qualifictiaons, that are required for the right discharge of these Duties. The preventing of these Sins, will bring in the Duties called for, and the right manner of going about them. Otherwise, ⟨p. 113⟩the going about these Duties, without the manner requisite, is but as it were the making of some Image, for our selves in the Lords Worship, which he has not commanded, and so he may say, Is it such a Fast that I have chosen? Isaiah, 58. 5. or, Is it such a Prayer I called for; and, Who hath required these things at your Hands? Isa. 1.12. These Questions, which the Lord putteth to our Conscience, will make many Prayers, and Praises, and much Worship, that now seemeth to be in great Bings or Heaps, come down to a smal bulk, when they are thus fanned, sisted, and searched by this Seive; and all those things casten, which are found to be Breaches of this Command.
We come now to the manner how this Command is pr used, which is. 1st. By a Reason. 2d. By a Commination 3d. By a Promise. All which speak a readiness in men to fail in this Command, and a special notice that God taketh of the Duties required in it, and of the Sins forbidden in it. Men might readily say; What needeth so much Rigidity in the manner of Worship? and, If it be to the true God, though it have in it some mixture of those things, which have been formerly abused, it is not much to be stood upon: The Lord therefore in pressing it, addeth this Reason, I am a Jealous God, (saith he) that will not only have my Church and Spouse, Honest and Chaste indeed, but Chaste-like: As Caesar said, His Wife behoved, not only to abstain from all Dishonesty, but from all Suspicious Carriage: Even so will the Lord have his People carry it so to him, as a Wife should carry to a Jealous Husband, with such Circumspection, as he may not have any occasion of Suspicion. Jealousy here implieth two things. 1. A Facility or Aptness, as it were to suspect any thing which may look like a giving that to any other, which is due to God: So a Husband is said to be Jealous, when he is apt to suspect want of Love in his Wife, and is ready to gather from every Circumstance, her Inclination to another; even though there be no palpably Demonstrative Ground of it. Thus Jealousy is taken amongst Men.
We come now to the manner how this Command is pr •ssed, which is. 1st. By a Reason. 2d. By a Commination 3d. By a Promise. All which speak a readiness in men to fail in this Command, and a special notice that God taketh of the Duties required in it, and of the Sins forbidden in it. Men might readily say; What needeth so much Rigidity in the manner of Worship? and, If it be to the true God, though it have in it some mixture of those things, which have been formerly abused, it is not much to be stood upon: The Lord therefore in pressing it, addeth this Reason, I am a Jealous God, (saith he) that will not onely have my Church and Spouse, Honest and Chast indeed, but Chast-like: As Caesar said, His Wife behoved, not onely to abstain from all Dishonesty, but from all Suspicious Carriage: Even so will the Lord have his People carry it so to him, as a Wife should carry to a Jealous Husband, with such Circumspection, as he may not have any occasion of Suspicion. Jealousie here implyeth two things. 1. A Facility or Aptness, as it were to suspect any thing which may look like a giving that to any other, which is due to God: So a Husband is said to be Jealous, when he is apt to suspect want of Love in his Wife, and is ready to gather from every Circumstance, her Inclination to another; even though there be no palpably Demonstrative Ground of it. Thus Jealousie is taken amongst Men.
2d. In the time of F •sting, we sin. •st By Eating unnecessarily, though it be little; as we may sin by not eating, when not-eating 〈…〉 ble •• us in Duties; yet the Body ought to be in such a measure affected, as may not hinder us in ⟨p. 111⟩Prayer: but many scarce suffer it to be touched, or in the least measure affected, or afflicted with Abstinence. 2. In Lightness of Apparel, or such fineness in it, as they make use of on other dayes. 3. In Gestures, looking light-like Laughing, and in such a carriage, as is very unsuitable for that day. 4. In Hypocrisie, there being a more seeming weightedness and heaviness, than really there is. 5. In having wrong ends before us. As 1st, To seem holy. 2. To carry on some Temporal or Politick Design, as Jezabel did against Naboth to get his Vineyard. 3. To get advantage of some other, and to make some sinister Designs, digest, and go down the better, as Isaiah, 58. 4. To smile with the Fist of Wickedness, as under Pretence of Long Prayers, to take the more Liberty to injure others. 4. For Strife and Debate, and strengthening of Factions and Parties. 6. We sin here by neglecting Works of Mercy. 7. By taking pains in Works Lawful on other dayes, Exacting •'l our Labour, or a part of it, which is unbecoming on that day. 8. By taking delight in Temporal things, finding our own pleasures. 9. By words or thoughts of Lawful things, diverting us from the Work of the day. 10. By wearying of it as a burden; Not calling it a Delight. 11. By wishing it were over, that we might be at our work or pastime again, Amos, 8.5. 12. By negligence in Prayer or not being frequent and Fervent in it, nor pertinent that day, and the end of it; for there should be in all these something on a Fast-day suitable to it; and which is called for on that day, more than on other dayes. 13. By not joyning seriously with others, when they pray, especially in particulars which concern others. 14. By little Mourning or Heart-melting, especially in secret Duties, which on that day would be more frequent, more serious, and affecting, than on other dayes, that day being set apart for it: And if Private, we should be more abstracted, even from ordinary Refreshments and Mirth, than upon a Sabboth; and the frame of the Heart, would be then more humble, mournful, and denyed to otherwise-Lawful Comforts. 15.