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Zechariah VII. 5. Zechariah VII. 5.
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Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month,
Speak unto all the people of the land, and to the Priests, saying, When you fasted and mourned in the fifth and seventh Monn,
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even those seventy years, did ye at all fast unto me, even unto me?
even those seventy Years, did you At all fast unto me, even unto me?
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THese Words are an answer to the question in the 3d. Verse, Should I weep in the fifth month, separating my self,
THese Words Are an answer to the question in the 3d. Verse, Should I weep in the fifth Monn, separating my self,
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as I have done these so many years? To this the Prophet is commanded to reply in the Words of my Text; When ye fasted, &c.as I have done these so many Years? To this the Prophet is commanded to reply in the Words of my Text; When you fasted, etc.
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I shall premise something concerning the Fasts which obtained among the Jews, for the better understanding the Words of my Text.
I shall premise something Concerning the Fasts which obtained among the jews, for the better understanding the Words of my Text.
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Among the Jews there was but one Fast in a year Commanded in the Law of Moses; And that was the Day of Expiation, on the tenth Day of the seventh Month:
Among the jews there was but one Fast in a year Commanded in the Law of Moses; And that was the Day of Expiation, on the tenth Day of the seventh Monn:
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Then they were obliged to afflict their Souls, and to do no work, under the severest penalty.
Then they were obliged to afflict their Souls, and to do no work, under the Severest penalty.
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So that it was at once to be observed as a Sabbath, and a Fast; a day of Abstinence, and of Rest. And hence 'tis called not onely a Fast, but a Sabbath of Rest. A very solemn time,
So that it was At once to be observed as a Sabbath, and a Fast; a day of Abstinence, and of Rest. And hence it's called not only a Fast, but a Sabbath of Rest. A very solemn time,
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and which the Jews observed as such. But what-ever their outward Expressions of Devotion were, they were Hypocrites in the mean time.
and which the jews observed as such. But whatever their outward Expressions of Devotion were, they were Hypocrites in the mean time.
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And their Hypocrisie is laid open by Isaiah, chap. 58. That Chapter I understand of this Fast,
And their Hypocrisy is laid open by Isaiah, chap. 58. That Chapter I understand of this Fast,
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even those words, v. 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my Holy day,
even those words, v. 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my Holy day,
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and call the Sabbath a delight, the Holy of the Lord, &c. By Sabbath here, we have no cause to understand the Jews weekly Sabbath;and call the Sabbath a delight, the Holy of the Lord, etc. By Sabbath Here, we have no cause to understand the jews weekly Sabbath;
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for the Prophet in the foregoing Words speaks of their Fasting; for the Prophet in the foregoing Words speaks of their Fasting;
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and the Day of Expiation was then the onely stated Fast, and is called from its first Institution a Sabbath, as hath been observed before:
and the Day of Expiation was then the only stated Fast, and is called from its First Institution a Sabbath, as hath been observed before:
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Kimchi confesseth also that the Rabbins understood this place of the Day of Expiation; Kimchi Confesses also that the Rabbis understood this place of the Day of Expiation;
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and Abravenel cites the Vajikra Rabbah, expressly interpreting the Holy of the Lord of the same day.
and Abravenel cites the Vajikra Rabbah, expressly interpreting the Holy of the Lord of the same day.
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St. Luke is observed to call this Day of Expiation the Fast: When sailing was now dangerous,
Saint Lycia is observed to call this Day of Expiation the Fast: When sailing was now dangerous,
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because the Fast was already past: Because the Fast was already past:
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That is, it was after the tenth of the seventh Month, a time of year when there was more danger of Sailing than in the earlier time of the year.
That is, it was After the tenth of the seventh Monn, a time of year when there was more danger of Sailing than in the earlier time of the year.
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Besides this great Fast, there were others in use among the Jews in After-times; There were who fasted two days in a Week;
Beside this great Fast, there were Others in use among the jews in Aftertimes; There were who fasted two days in a Week;
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There were private and voluntary Fasts which pious Persons took upon themselves; Occasional ones appointed upon particular Emergencies. There were private and voluntary Fasts which pious Persons took upon themselves; Occasional ones appointed upon particular Emergencies.
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Besides these, they had their four times a year; of which there is mention in this Prophet.
Beside these, they had their four times a year; of which there is mention in this Prophet.
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The Fast of the fourth, fifth, seventh and tenth Month.
The Fast of the fourth, fifth, seventh and tenth Monn
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That of the fourth Month was upon occasion that in that Month Jerusalem was broken up by the Chaldees. This Kimchi calls the beginning of the Destruction of the Holy City.
That of the fourth Monn was upon occasion that in that Monn Jerusalem was broken up by the Chaldees. This Kimchi calls the beginning of the Destruction of the Holy city.
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This was the true ground of this Fast, what-ever the Jews add concerning the breaking of the Tables of Stone, ceasing of the daily Sacrifice, This was the true ground of this Fast, whatever the jews add Concerning the breaking of the Tables of Stone, ceasing of the daily Sacrifice,
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and burning the Law, setting up an Idol in the Temple, &c. That of the fifth Month was in memory of the burning of the Temple by the Men of Babylon, which happened in that Month. The Jews do indeed mention some other sad things which happened to them in this Month:
and burning the Law, setting up an Idol in the Temple, etc. That of the fifth Monn was in memory of the burning of the Temple by the Men of Babylon, which happened in that Monn The jews do indeed mention Some other sad things which happened to them in this Monn:
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That then it was decreed that their Fore-fathers in the Wilderness should not enter into Canaan: That the Temple was destroyed the second time, that the City of Bitter was taken, &c.
That then it was decreed that their Forefathers in the Wilderness should not enter into Canaan: That the Temple was destroyed the second time, that the city of Bitter was taken, etc.
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That of the seventh Month was in memory of the Slaughter of Gedaliah, which happened in this Month.
That of the seventh Monn was in memory of the Slaughter of Gedaliah, which happened in this Monn
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That of the tenth Month was in memory of that Siege that was so fatal to them, whereof we have mention, (2 King. 25.1. Jer. 52.4. chap. 39.1.) In this Month also came the sad news to Ezekiel, that the City was smitten, Ezek. 33.21. By all this it appears, if we follow the Scripture-grounds of these Fasts;
That of the tenth Monn was in memory of that Siege that was so fatal to them, whereof we have mention, (2 King. 25.1. Jer. 52.4. chap. 39.1.) In this Monn also Come the sad news to Ezekielem, that the city was smitten, Ezekiel 33.21. By all this it appears, if we follow the Scripture-grounds of these Fasts;
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That they were kept in memory of the Jews. Sufferings from the Babylonians, and upon occasion of the Evils which happened to them about the time of that Captivity.
That they were kept in memory of the jews. Sufferings from the Babylonians, and upon occasion of the Evils which happened to them about the time of that Captivity.
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They who were Captives in Babylon, are now returned to their City, and Building of their Temple: Their Captivity is expired;
They who were Captives in Babylon, Are now returned to their city, and Building of their Temple: Their Captivity is expired;
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and now the question is, Whether or not they shall need to Fast any longer? Should I weep in the fifth month, separating my self,
and now the question is, Whither or not they shall need to Fast any longer? Should I weep in the fifth Monn, separating my self,
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as I have done so many years? The question will admit of some dispute. On the one side it might be said:as I have done so many Years? The question will admit of Some dispute. On the one side it might be said:
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Why should we Fast, when the reason of our Fasting is ceased? We Fasted for the Burning of our City and Temple;
Why should we Fast, when the reason of our Fasting is ceased? We Fasted for the Burning of our city and Temple;
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we are now returned to that desolate place, and 'tis in great measure raised from its Ruins:
we Are now returned to that desolate place, and it's in great measure raised from its Ruins:
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'Tis now a time to rejoice, and not to mourn.
It's now a time to rejoice, and not to mourn.
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'Twas fit by the Rivers of Babylon to sit down and weep when we remembred Zion. Well did it become us there to hang our Harps upon the Willows;
'Twas fit by the rivers of Babylon to fit down and weep when we remembered Zion. Well did it become us there to hang our Harps upon the Willows;
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That strange Land was no place to sing the Lord's Song. He that then called for Mourning, now calls for Joy:
That strange Land was no place to sing the Lord's Song. He that then called for Mourning, now calls for Joy:
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He hath turned back the Captivity of Zion, and now our Mouth is filled with laughter, and our Tongue with singing:
He hath turned back the Captivity of Zion, and now our Mouth is filled with laughter, and our Tongue with singing:
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The Lord hath done great things for us, whereof we are glad. On the other hand they might plead for their Fasting thus:
The Lord hath done great things for us, whereof we Are glad. On the other hand they might plead for their Fasting thus:
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We ought not so soon to forget the Evils we have suffered, much less the Sins which brought them upon us.
We ought not so soon to forget the Evils we have suffered, much less the Sins which brought them upon us.
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We are returned, but we are but newly returned. Our Temple is not finished; or were it finished, it holds no proportion to that which was destroyed:
We Are returned, but we Are but newly returned. Our Temple is not finished; or were it finished, it holds no proportion to that which was destroyed:
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We are amidst our Enemies, and not purged from our Sins. This Temple is like to want many things which the former had;
We Are amid our Enemies, and not purged from our Sins. This Temple is like to want many things which the former had;
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and we come short of what we should be. We have still much to do. Fasting is a great instrument of Piety;
and we come short of what we should be. We have still much to do. Fasting is a great Instrument of Piety;
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and the House of Mourning will be more instructive, and more safe, than that of Feasting.
and the House of Mourning will be more instructive, and more safe, than that of Feasting.
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The question is, Whether or not they shall need Fast any longer? They consult the Priests and the Prophets, who might be presumed most likely to inform them.
The question is, Whither or not they shall need Fast any longer? They consult the Priests and the prophets, who might be presumed most likely to inform them.
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The Prophet is instructed to give them an answer; and such an one it is, as is very instructive to us;
The Prophet is instructed to give them an answer; and such an one it is, as is very instructive to us;
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and he begins to do it in the Words of my Text, saying, When ye fasted, &c. q. d. When ye Fasted and Mourned, was it to my advantage, or for my sake, that ye did it? Ye Fasted indeed for Seventy years together;
and he begins to do it in the Words of my Text, saying, When you fasted, etc. q. worser. When you Fasted and Mourned, was it to my advantage, or for my sake, that you did it? You Fasted indeed for Seventy Years together;
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but as you took it upon your selves at first, so it was not upon its own account any pleasure to me:
but as you took it upon your selves At First, so it was not upon its own account any pleasure to me:
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For I am not pleased with bare Abstinence, any more than with Eating: Your Obedience is acceptable, not your mere Fasting:
For I am not pleased with bore Abstinence, any more than with Eating: Your obedience is acceptable, not your mere Fasting:
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This will turn your Fasts into Feasts.
This will turn your Fasts into Feasts.
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Thus saith the Lord of Hosts, The fast of the fourth month, and the fast of the fifth, Thus Says the Lord of Hosts, The fast of the fourth Monn, and the fast of the fifth,
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and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness. and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness.
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But the way of turning these Fasts into Feasts, may be learnt from what follows: Therefore love the Truth and Peace.
But the Way of turning these Fasts into Feasts, may be learned from what follows: Therefore love the Truth and Peace.
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I shall, for my more orderly proceeding, shew, First, That mere Abstinence, or Fasting, is not pleasing to God.
I shall, for my more orderly proceeding, show, First, That mere Abstinence, or Fasting, is not pleasing to God.
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Secondly, I shall shew the right use of Fasting. Thirdly, I shall give some Rules for the better discharge of this Duty.
Secondly, I shall show the right use of Fasting. Thirdly, I shall give Some Rules for the better discharge of this Duty.
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Fourthly, I shall apply it to our present case. I. That mere Abstinence or Fasting is not pleasing to God.
Fourthly, I shall apply it to our present case. I. That mere Abstinence or Fasting is not pleasing to God.
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The Jews had Fasted without Fruit. God is not obliged by Fasting alone. Many have Fasted to Evil purposes, others to none.
The jews had Fasted without Fruit. God is not obliged by Fasting alone. Many have Fasted to Evil Purposes, Others to none.
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We have in this Kingdom kept many publick Fasts:
We have in this Kingdom kept many public Fasts:
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Many times it had been as well, and sometimes perhaps it had been better that we had eat and drank.
Many times it had been as well, and sometime perhaps it had been better that we had eat and drank.
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Fasting is but an Instrument, and may be used well or ill. It does not of it self commend us to God;
Fasting is but an Instrument, and may be used well or ill. It does not of it self commend us to God;
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It sometimes renders us more detestable. Many have Fasted to themselves, and not unto God. Jezebel proclaimed a Fast, when she designed her Neighbour's Vineyard;
It sometime renders us more detestable. Many have Fasted to themselves, and not unto God. Jezebel proclaimed a Fast, when she designed her Neighbour's Vineyard;
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and some have Fasted that they might be seen of Men. A Man may Fast out of Covetousness;
and Some have Fasted that they might be seen of Men. A Man may Fast out of Covetousness;
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or Fast for one Meal, that he may make the more room for the next.
or Fast for one Meal, that he may make the more room for the next.
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A Man may Fast out of Superstition, and lay a stress upon that, upon which God hath laid none.
A Man may Fast out of Superstition, and lay a stress upon that, upon which God hath laid none.
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Wherefore have we fasted, (say they) and thou seest not? Wherefore have we afflicted our soul, Wherefore have we fasted, (say they) and thou See not? Wherefore have we afflicted our soul,
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and thou takest no knowledge? God regarded not their Fasting, that was not sufficient to commend them to Him:and thou Takest no knowledge? God regarded not their Fasting, that was not sufficient to commend them to Him:
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He does not envy us the use of his Creatures; not grudge us our Meat and Drink.
He does not envy us the use of his Creatures; not grudge us our Meat and Drink.
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We are vain if we think bare Fasting will procure his favour.
We Are vain if we think bore Fasting will procure his favour.
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Did you at all fast unto me? and when ye did eat, and when ye did drink, did not ye eat for your selves, Did you At all fast unto me? and when you did eat, and when you did drink, did not you eat for your selves,
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and drink for your selves? (v. 6.) Though we separate our selves from other Pleasures,and drink for your selves? (v. 6.) Though we separate our selves from other Pleasures,
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as the Jews did in their Fasts, ( v. 3.) who were wont at such times to abstain from Bathing and Musick, and other Pleasures:
as the jews did in their Fasts, (v. 3.) who were wont At such times to abstain from Bathing and Music, and other Pleasures:
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Though we should not onely abstain, but chastise our Bodies; yet may all this be in vain, and to no purpose, and unacceptable to God.
Though we should not only abstain, but chastise our Bodies; yet may all this be in vain, and to no purpose, and unacceptable to God.
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This appears from my Text, and from Isa. 58. For we may abstain from Meat, and not from Sin:
This appears from my Text, and from Isaiah 58. For we may abstain from Meat, and not from since:
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Drink no Wine, and be drunk with Passion, Pride, or Revenge: Forbear a Meal, and glut our selves with Malice, Lust and Envy:
Drink no Wine, and be drunk with Passion, Pride, or Revenge: Forbear a Meal, and glut our selves with Malice, Lust and Envy:
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Fast one Meal, and be intemperate the next: Pinch our Bodies, and over-charge our Souls: 'Twas our Saviour's advice;
Fast one Meal, and be intemperate the next: Pinch our Bodies, and overcharge our Souls: 'Twas our Saviour's Advice;
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Take heed to your selves, lest at any time your hearts be over-charged with surfeiting and drunkenness, and cares of this life. Take heed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness, and Cares of this life.
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Cares of this life will over-charge us as well as Meats and Drinks. This is not said to discourage you from Fasting;
Cares of this life will overcharge us as well as Meats and Drinks. This is not said to discourage you from Fasting;
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what-ever it be alone, 'tis good in conjunction: 'Tis not Godliness, but 'tis a good Instrument and Companion of it.
whatever it be alone, it's good in conjunction: It's not Godliness, but it's a good Instrument and Companion of it.
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'Tis often convenient, and sometimes necessary. It serves the Purposes of Religion when 'tis used with care and prudence.
It's often convenient, and sometime necessary. It serves the Purposes of Religion when it's used with care and prudence.
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I doubt not but 'tis a Duty, and very advantageous also. Nor is it hard to prove it so to be.
I doubt not but it's a Duty, and very advantageous also. Nor is it hard to prove it so to be.
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It hath the approbation of God, and suffrages of Holy Men, and recommendation of the Holy Writ.
It hath the approbation of God, and suffrages of Holy Men, and recommendation of the Holy Writ.
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'Twas practiced by Ancient Christians, joined with Prayer and Alms, of the earliest use in the Christian Church,
'Twas practiced by Ancient Christians, joined with Prayer and Alms, of the earliest use in the Christian Church,
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and of use among the devout before Christianity.
and of use among the devout before Christianity.
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It hath a Reward annexed to it, and its Rules assigned, and its particular Energy (when joined with devout Prayer) allowed.
It hath a Reward annexed to it, and its Rules assigned, and its particular Energy (when joined with devout Prayer) allowed.
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'Twas the Pharisees Boasting, not Fasting, that was reproved. 'Tis sometimes as needfull as Physick; and when well used, 'tis then always more safe.
'Twas the Pharisees Boasting, not Fasting, that was reproved. It's sometime as needful as Physic; and when well used, it's then always more safe.
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But then it must be taken as Physick with good advice and regiment. If it do any hurt, 'tis where 'tis not well managed.
But then it must be taken as Physic with good Advice and regiment. If it do any hurt, it's where it's not well managed.
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II. I shall shew the right use of Fasting: To what purpose 'tis to be used, and what the great Intentions of it are:
II I shall show the right use of Fasting: To what purpose it's to be used, and what the great Intentions of it Are:
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The want of heeding this hath been very pernicious to Mankind: Hence it is that we have lost our labour, in not having Fasted unto God.
The want of heeding this hath been very pernicious to Mankind: Hence it is that we have lost our labour, in not having Fasted unto God.
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Did ye fast at all unto me, & c?Did the fast At all unto me, & c?
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1. It is very usefull when it is used as an act of Revenge upon our selves for our Sins past:
1. It is very useful when it is used as an act of Revenge upon our selves for our Sins past:
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Then 'tis an act of Repentance, and a testimony of the hatred we bear to our Sins.
Then it's an act of Repentance, and a testimony of the hatred we bear to our Sins.
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This is reckoned among the Effects of a godly Sorrow:
This is reckoned among the Effects of a godly Sorrow:
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For behold, this self-same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, For behold, this selfsame thing that you sorrowed After a godly sort, what carefulness it wrought in you,
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yea, what clearing of your selves, yea, what indignation, yea, what fear, yea, what vehement desire,
yea, what clearing of your selves, yea, what Indignation, yea, what Fear, yea, what vehement desire,
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yea, what zeal, yea, what revenge. He that is a true Penitent, is a sorrowfull Man;yea, what zeal, yea, what revenge. He that is a true Penitent, is a sorrowful Man;
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and as a testimony of that, he denies himself of what was otherwise lawfull, because he had indulged himself in what was forbidden.
and as a testimony of that, he Denies himself of what was otherwise lawful, Because he had indulged himself in what was forbidden.
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It well becomes us to chastise our selves by Abstinence for our past intemperance; For our Pride and Lust by Severities and Humiliations.
It well becomes us to chastise our selves by Abstinence for our past intemperance; For our Pride and Lust by Severities and Humiliations.
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2. 'Tis usefull when 'tis used as an instrument of Mortification of our irregular Desires and Appetites,
2. It's useful when it's used as an Instrument of Mortification of our irregular Desires and Appetites,
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when 'tis NONLATINALPHABET, i. e. destructive of our Sin. It hath a great tendency that way, as it with-draws succors from our sensual desires.
when it's, i. e. destructive of our Sin. It hath a great tendency that Way, as it withdraws succors from our sensual Desires.
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Our Body is an unruly beast; if pampered, and too highly fed, it will endanger its rider.
Our Body is an unruly beast; if pampered, and too highly fed, it will endanger its rider.
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Plenty hurts us, and our Souls starve under fulness of bread. Thy children have forsaken me, and sworn by them that are no Gods:
Plenty hurts us, and our Souls starve under fullness of bred. Thy children have forsaken me, and sworn by them that Are no God's:
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When I had fed them to the full, they then committed Adultery, and assembled themselves by troops in the harlot's houses. Jesurun waxed fat, and kicked: When I had fed them to the full, they then committed Adultery, and assembled themselves by troops in the harlot's houses. Jeshurun waxed fat, and Kicked:
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thou art waxen fat, thou art grown thick, thou art covered with fatness: Then he forsook God which made him, and lightly esteemed the Rock of his salvation: thou art waxed fat, thou art grown thick, thou art covered with fatness: Then he forsook God which made him, and lightly esteemed the Rock of his salvation:
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They provoked him to jealousie with strange Gods. There are not many Men that can digest Plenty and Fulness.They provoked him to jealousy with strange God's There Are not many Men that can digest Plenty and Fullness.
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This is frequently the Parent of Lust and Sensuality. And hence we easily lapse into a brutish and sensual life.
This is frequently the Parent of Lust and Sensuality. And hence we Easily lapse into a brutish and sensual life.
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Here Fasting is a good instrument of Religion, as it with-draws the fewel of our Lusts,
Here Fasting is a good Instrument of Religion, as it withdraws the fuel of our Lustiest,
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and the nourishment of our Vices.
and the nourishment of our Vices.
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As in a Feaver, or great Plethora, a thin Diet is advisable, so a constant Temperance and frequent Fasting are in the case before us.
As in a Fever, or great Plethora, a thin Diet is advisable, so a constant Temperance and frequent Fasting Are in the case before us.
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Pinguis venter non gignit mentem tenuem. Fulness is generally a wrong to our better part. Pinguis venture non gignit mentem tenuem. Fullness is generally a wrong to our better part.
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S. Hierom tells of Hilarion, that when he found his Body encline him to folly, he struck upon his Breast, and cried, That he would take care that the Ass should kick no longer; S. Hieronymus tells of Hilarion, that when he found his Body incline him to folly, he struck upon his Breast, and cried, That he would take care that the Ass should kick no longer;
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and to that purpose betook himself to frequent Fastings and hard Labours.
and to that purpose betook himself to frequent Fastings and hard Labours.
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I keep under my body, and bring it unto subjection, says St. Paul. We are in great danger from Fulness, a spare and thin Diet is generally the safer side; and Fasting is sometimes needfull. I keep under my body, and bring it unto subjection, Says Saint Paul. We Are in great danger from Fullness, a spare and thin Diet is generally the safer side; and Fasting is sometime needful.
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Fulness is the Parent of our Vices. The people sat down to eat and drink, and rose up to play.
Fullness is the Parent of our Vices. The people sat down to eat and drink, and rose up to play.
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Our first Parents rendred themselves and us miserable by eating. Salutem gula vendidit. Sin and Death came this way into the World.
Our First Parents rendered themselves and us miserable by eating. Salutem gula vendidit. since and Death Come this Way into the World.
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St. Basil observes, that whereas Moses Fasted at the giving of the Law, and so Fasting usher'd it in;
Saint Basil observes, that whereas Moses Fasted At the giving of the Law, and so Fasting ushered it in;
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yet the Tables that were written by the Finger of God, and received by Fasting, were broken by Drunkenness.
yet the Tables that were written by the Finger of God, and received by Fasting, were broken by drunkenness.
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They sat down to eat and drink, and rose up to play. I shall not need to tell you the mischiefs of feasting and pampering our Bodies: It greatly endangers our Souls.
They sat down to eat and drink, and rose up to play. I shall not need to tell you the mischiefs of feasting and pampering our Bodies: It greatly endangers our Souls.
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When the Children of Job feasted from house to house, the good Man (knowing how prone Men were in that case to exceed) sent and sanctified them, and rose up early in the morning,
When the Children of Job feasted from house to house, the good Man (knowing how prove Men were in that case to exceed) sent and sanctified them, and rose up early in the morning,
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and offered burnt-offerings according to the number of them all:
and offered Burnt offerings according to the number of them all:
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For Job said, It may be that my sons have sinned, and cursed God in their hearts. For Job said, It may be that my Sons have sinned, and cursed God in their hearts.
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'Tis often so, that great Feasting is attended with follies and mischiefs; nor were it hard to produce many Examples to this purpose:
It's often so, that great Feasting is attended with follies and mischiefs; nor were it hard to produce many Examples to this purpose:
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Solomon preferrs the House of Mourning before that of Feasting. 3. Fasting is a good help to Prayer. Solomon prefers the House of Mourning before that of Feasting. 3. Fasting is a good help to Prayer.
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Prayer and Fasting have a mighty force.
Prayer and Fasting have a mighty force.
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The most obstinate Evil Spirit, that gives way to no other methods, is yet cast out by Prayer and Fasting.
The most obstinate Evil Spirit, that gives Way to no other methods, is yet cast out by Prayer and Fasting.
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The one of these takes us off from the Creature, the other brings us nearer unto God.
The one of these Takes us off from the Creature, the other brings us nearer unto God.
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We pray but faintly when we are fed to the full. We seldom serve God well upon plentifull Entertainments.
We pray but faintly when we Are fed to the full. We seldom serve God well upon plentiful Entertainments.
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Our Minds are most at liberty, when our Bodies are empty. No wonder they are joined together in Holy Scripture.
Our Minds Are most At liberty, when our Bodies Are empty. No wonder they Are joined together in Holy Scripture.
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Fasting helps to wing our Devotions; We are then fittest to worship God with Devotion when we are Fasting.
Fasting helps to wing our Devotions; We Are then Fittest to worship God with Devotion when we Are Fasting.
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Aaron and his Sons were forbidden Wine and strong drink when they went into the Tabernacle.Aaron and his Sons were forbidden Wine and strong drink when they went into the Tabernacle.
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The publick Service of the Morning, under the Temple, was wont to be performed Fasting. They were not wont to drink till that was over: The public Service of the Morning, under the Temple, was wont to be performed Fasting. They were not wont to drink till that was over:
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That did not begin till the third hour of the day. St. Peter argued strongly enough to those who knew this practice.
That did not begin till the third hour of the day. Saint Peter argued strongly enough to those who knew this practice.
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These are not drunken, as ye suppose, seeing it is but the third hour of the day. These Are not drunken, as you suppose, seeing it is but the third hour of the day.
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Thus have I given a short, but a true account of the usefulness of Fasting: These are the true Uses of Fasting, both publick and private:
Thus have I given a short, but a true account of the usefulness of Fasting: These Are the true Uses of Fasting, both public and private:
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If it minister to none of these Ends, 'twill be to no purpose, and we might as well have eaten and drank.
If it minister to none of these Ends, it'll be to no purpose, and we might as well have eaten and drank.
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If it advance us not in Piety and real Goodness;
If it advance us not in Piety and real goodness;
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if it serve not to chastise a Sin committed, nor to prevent one for the future;
if it serve not to chastise a since committed, nor to prevent one for the future;
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if it do not help us in our Prayers, and bring us nearer to God, and wean us from the Creature, it can serve no wise purpose.
if it do not help us in our Prayers, and bring us nearer to God, and wean us from the Creature, it can serve no wise purpose.
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We have need enough to Fast, if we duly consider what we are, and what we have been.
We have need enough to Fast, if we duly Consider what we Are, and what we have been.
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God hath called us to Mourning very often, and very loudly. He hath visited us with the Sword, and Fire, and Pestilence.
God hath called us to Mourning very often, and very loudly. He hath visited us with the Sword, and Fire, and Pestilence.
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I have over-thrown some of you, as God overthrew Sodom and Gomorrha, and ye were as a firebrand plucked out of the burning. I have overthrown Some of you, as God overthrew Sodom and Gomorrha, and you were as a firebrand plucked out of the burning.
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— I wish I could not with the Prophet go farther, and add what follows; Yet have ye not returned unto me, saith the Lord.
— I wish I could not with the Prophet go farther, and add what follows; Yet have you not returned unto me, Says the Lord.
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'Tis true, we have kept some Fasting-days (and we now begin to be weary of that too,) but what else have we done?
It's true, we have kept Some Fasting days (and we now begin to be weary of that too,) but what Else have we done?
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Are we any better than we were before? Do we love God more fervently,
are we any better than we were before? Do we love God more fervently,
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and more heartily love one another? Our City hath been burnt indeed, but not our Vices.
and more heartily love one Another? Our city hath been burned indeed, but not our Vices.
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They are intire, and not consumed.
They Are entire, and not consumed.
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We have fasted, but have we amended also? Are our Sins weakened, and our Devotions enflamed? Is God better served among us? Is there more Humility, Charity and Brotherly-kindness to be found amongst us? Should ye not hear the words which the Lord hath cried by the former Prophets,
We have fasted, but have we amended also? are our Sins weakened, and our Devotions inflamed? Is God better served among us? Is there more Humility, Charity and Brotherly kindness to be found among us? Should you not hear the words which the Lord hath cried by the former prophets,
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when Jerusalem was inhabited and in prosperity, &c. says this Prophet, v. 7. What that was which the former Prophets required, you may learn from v. 9. Execute true judgment, and shew mercy and compassions every man to his brother:
when Jerusalem was inhabited and in Prosperity, etc. Says this Prophet, v. 7. What that was which the former prophets required, you may Learn from v. 9. Execute true judgement, and show mercy and compassions every man to his brother:
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And oppress not the widow and the fatherless, the stranger nor the poor, and let none of you imagin evil against his brother in your heart. And oppress not the widow and the fatherless, the stranger nor the poor, and let none of you imagine evil against his brother in your heart.
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We have Fasted often, but where is our Repentance? We have often confessed our Sins,
We have Fasted often, but where is our Repentance? We have often confessed our Sins,
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but who hath forsaken them? It was the Custom among the Jews, upon the day of their publick Fasting, to procure an ancient and wise Man to recite the words of Humiliation:
but who hath forsaken them? It was the Custom among the jews, upon the day of their public Fasting, to procure an ancient and wise Man to recite the words of Humiliation:
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Among other things, he was wont to depreciate mere Abstinence, or the outward shew of Humiliation.
Among other things, he was wont to depreciate mere Abstinence, or the outward show of Humiliation.
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He told them that it was said of the Ninevites, not that God saw their Sackcloth and Fasting,
He told them that it was said of the Ninevites, not that God saw their sackcloth and Fasting,
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but that He saw their Work. So it is God is pleased with our Repentance, not our bare Abstinence.
but that He saw their Work. So it is God is pleased with our Repentance, not our bore Abstinence.
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Fasting is, Adjumentum non perfectio pietatis: 'Tis a good help to Godliness, not Godliness it self. III. I shall proceed to give some Rules for the better discharge of this Duty.
Fasting is, Adjumentum non Perfection pietatis: It's a good help to Godliness, not Godliness it self. III. I shall proceed to give Some Rules for the better discharge of this Duty.
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1. Let us take care that we do it with great humility of mind, and that we do by no means give way to a proud thought.
1. Let us take care that we do it with great humility of mind, and that we do by no means give Way to a proud Thought.
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Do not vaunt thy self, or contemn and despise thy Brother, as the Proud Pharisee did.
Do not vaunt thy self, or contemn and despise thy Brother, as the Proud Pharisee did.
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Thou hast need of Fasting, or no need.
Thou hast need of Fasting, or no need.
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If no need, why doest thou boast of doing that which God requires not, and which serves no wise purpose? If thou needest it, that Consideration ought to humble thee:
If no need, why dost thou boast of doing that which God requires not, and which serves no wise purpose? If thou Needest it, that Consideration ought to humble thee:
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No Man is proud of taking Physick, and Fasting amounts to no more. 'Tis Medicinal, and design'd to cure us of some Disease.
No Man is proud of taking Physic, and Fasting amounts to no more. It's Medicinal, and designed to cure us of Some Disease.
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We are commonly troubled that we need a Medicine, no Man is proud that he makes use of one.
We Are commonly troubled that we need a Medicine, no Man is proud that he makes use of one.
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Sanctifie a Fast, call a solemn Assembly. Such an Assembly is designed for a publick Cure, and speaks an Epidemical disease. Sanctify a Fast, call a solemn Assembly. Such an Assembly is designed for a public Cure, and speaks an Epidemical disease.
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Here's no colour for Pride and Ostentation. We may as well be proud of Plaisters upon our Sores, as of Fasting.
Here's no colour for Pride and Ostentation. We may as well be proud of Plasters upon our Sores, as of Fasting.
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And yet this Vanity we are liable to. Our Lord gives us Caution:
And yet this Vanity we Are liable to. Our Lord gives us Caution:
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When thou fastest, anoint thy head, and wash thy face, that thou appear not unto men to fast. When thou fastest, anoint thy head, and wash thy face, that thou appear not unto men to fast.
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Bare Abstinence commends us not to God; and therefore we have no cause on that account to boast.
Bore Abstinence commends us not to God; and Therefore we have no cause on that account to boast.
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'Twill be no comfort to us to undergo the labour, and lose the reward of Fasting.
It'll be no Comfort to us to undergo the labour, and loose the reward of Fasting.
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Let us not, when we Fast, despise him that Eats. Let us not value our selves by it.
Let us not, when we Fast, despise him that Eats. Let us not valve our selves by it.
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Our Pride will do us more harm, than our Abstinence will do us good. Our great End of Fasting is to kill our Lusts;
Our Pride will do us more harm, than our Abstinence will do us good. Our great End of Fasting is to kill our Lustiest;
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and if we let our Pride grow, we lose our great End. 2. Let it be with Charity, and Expressions of kindness to our Brother.
and if we let our Pride grow, we loose our great End. 2. Let it be with Charity, and Expressions of kindness to our Brother.
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There's a Saying among the Jews, that the best of a Fast is Alms. In this we are sure we do well.
There's a Saying among the jews, that the best of a Fast is Alms. In this we Are sure we do well.
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And it becomes us, when we implore God's Mercy, to shew Mercy to one another.
And it becomes us, when we implore God's Mercy, to show Mercy to one Another.
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Is not this the Fast that I have chosen? To lose the bands of wickedness, to undo the heavy burdens, Is not this the Fast that I have chosen? To loose the bans of wickedness, to undo the heavy burdens,
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and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry,
and to let the oppressed go free, and that you break every yoke? Is it not to deal thy bred to the hungry,
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and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him,
and that thou bring the poor that Are cast out to thy house? When thou See the naked, that thou cover him,
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and that thou hide not thy self from thine own flesh? It is good advice, that what we deny our selves, we should give to the poor. and that thou hide not thy self from thine own Flesh? It is good Advice, that what we deny our selves, we should give to the poor.
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What we spare, let us bestow upon him that needs. Let us abstain, that we may save something to give.
What we spare, let us bestow upon him that needs. Let us abstain, that we may save something to give.
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The Meal that we spare, let us give to the Poor. When we Fast, let us lay by something to feed others with.
The Meal that we spare, let us give to the Poor. When we Fast, let us lay by something to feed Others with.
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We read, that when Tarentum was besieged by the Romans, that the Neighbours of Rhegium Fasted every tenth day,
We read, that when Tarentum was besieged by the Roman, that the Neighbours of Rhegium Fasted every tenth day,
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and sent to the besieged what they should otherwise have eaten themselves.
and sent to the besieged what they should otherwise have eaten themselves.
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A rare Example in the Heathens, and that which serves for a just reproach to many titular Christians.
A rare Exampl in the heathens, and that which serves for a just reproach to many titular Christians.
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Let us deny our selves, that we may help others. Our Temperance would afford a great provision for the hungry, and our Fasting much more.
Let us deny our selves, that we may help Others. Our Temperance would afford a great provision for the hungry, and our Fasting much more.
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Fasting will not avail without Charity. Fasting, without Alms, is like a Lamp without Oyl. When we afflict our selves, let us be sure to be mercifull to our Brother.
Fasting will not avail without Charity. Fasting, without Alms, is like a Lamp without Oil. When we afflict our selves, let us be sure to be merciful to our Brother.
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3. Let it be attended with fervent Prayers to God.
3. Let it be attended with fervent Prayers to God.
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'Twill not serve our turn that we abstain from the Creature, unless we turn to our Creator. These must be joined;
It'll not serve our turn that we abstain from the Creature, unless we turn to our Creator. These must be joined;
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for that is one great End of Fasting, to dispose us for our Prayers. Our Saviour puts them close together in his Sermon on the Mount;
for that is one great End of Fasting, to dispose us for our Prayers. Our Saviour puts them close together in his Sermon on the Mount;
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They are joined together in the Character of the devout Widow, and in conjunction are of mighty force.
They Are joined together in the Character of the devout Widow, and in conjunction Are of mighty force.
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4. Our Fasting must be attended with a constant Sobriety and Temperance. He that Fasts one day, and is intemperate the next;
4. Our Fasting must be attended with a constant Sobriety and Temperance. He that Fasts one day, and is intemperate the next;
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He whose Fast is a Prologue or Epilogue to an Excess, Fasts to no good purpose at all.
He whose Fast is a Prologue or Epilogue to an Excess, Fasts to no good purpose At all.
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A constant Temperance is indispensably necessary; here all Men are obliged, and at all times. This cannot be said of Fasting.
A constant Temperance is indispensably necessary; Here all Men Are obliged, and At all times. This cannot be said of Fasting.
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Besides, we should learn Temperance at least by Fasting. Learn to deny our Appetites, when they exceed the bounds of Reason and Religion.
Beside, we should Learn Temperance At least by Fasting. Learn to deny our Appetites, when they exceed the bounds of Reason and Religion.
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'Tis a good use of Fasting to inure our selves by it to a strict Temperance.
It's a good use of Fasting to inure our selves by it to a strict Temperance.
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'Tis a foolish and brutish thing to make way for a Fast by a luxurious Carnival,
It's a foolish and brutish thing to make Way for a Fast by a luxurious Carnival,
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and to close it with an excessive Feast. 5. Our Fasting must ever be accompanied with an holy Life.
and to close it with an excessive Feast. 5. Our Fasting must ever be accompanied with an holy Life.
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God is no more pleased with the Fasting, than with the Prayers of a wicked Man. We must not onely abstain from Meat and Drink,
God is no more pleased with the Fasting, than with the Prayers of a wicked Man. We must not only abstain from Meat and Drink,
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but from Pride and Peevishness, Wrath and Bitterness, Covetousness and Oppression; a conceit of Our selves, and a contempt of our Brother.
but from Pride and Peevishness, Wrath and Bitterness, Covetousness and Oppression; a conceit of Our selves, and a contempt of our Brother.
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6. We must take care that we do not exceed in Fasting, to the destruction of our Health.
6. We must take care that we do not exceed in Fasting, to the destruction of our Health.
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There's no great danger that many will do this: Yet some there are, and many there have been, to whom this advice is seasonable.
There's no great danger that many will do this: Yet Some there Are, and many there have been, to whom this Advice is seasonable.
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We read of many among the Ancients that went very far; That fasted to Paleness and Feebleness, abstained from all Flesh, and all Wine;
We read of many among the Ancients that went very Far; That fasted to Paleness and Feebleness, abstained from all Flesh, and all Wine;
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That fasted to great lengths, and under great weakness of Body;
That fasted to great lengths, and under great weakness of Body;
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Of some that lived upon the Roots of Trees, and of one whom the Sun never saw eating. Of Some that lived upon the Roots of Trees, and of one whom the Sun never saw eating.
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I fear we are run into the other extreme, and instead of over-fasting our selves, we indulge our selves too much.
I Fear we Are run into the other extreme, and instead of over-fasting our selves, we indulge our selves too much.
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But those who are prone to too great an Abstinence, should remember that God will have Mercy, and not Sacrifice.
But those who Are prove to too great an Abstinence, should Remember that God will have Mercy, and not Sacrifice.
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The Yoke of Christ is easie, and his Burden light.
The Yoke of christ is easy, and his Burden Light.
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There's a Fable in Plutarch of an Ox and a Camel, that were the Fellow-servants to one Master. There's a Fable in Plutarch of an Ox and a Camel, that were the Fellow servants to one Master.
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The Ox bore the burden alone, the Camel would bear no part of it:
The Ox boar the burden alone, the Camel would bear no part of it:
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But the Ox told him the time was coming that (when he was dead) he must bear him and all the burden too.
But the Ox told him the time was coming that (when he was dead) he must bear him and all the burden too.
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'Tis so with the Body and the Mind; if the Body be over-laid, the Mind is forced to sink and suffer with it.
It's so with the Body and the Mind; if the Body be overlaid, the Mind is forced to sink and suffer with it.
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We must have a care we render not our selves unfit for the Service of God; We must have a care we render not our selves unfit for the Service of God;
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and that we shall be in great measure, when our Bodies are indisposed.
and that we shall be in great measure, when our Bodies Are indisposed.
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7. I onely add, That if we Fast for Mortification of a Lust and ill Habit, we must repeat it frequently, till we have gained the Conquest.
7. I only add, That if we Fast for Mortification of a Lust and ill Habit, we must repeat it frequently, till we have gained the Conquest.
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'Tis not once taking Physick will remove a Chronical distemper and ill habit of body; we must enter into a course and method.
It's not once taking Physic will remove a Chronical distemper and ill habit of body; we must enter into a course and method.
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The like may be said of Fasting, under some great Judgment of Famine, Sword or Pestilence: The like may be said of Fasting, under Some great Judgement of Famine, Sword or Pestilence:
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It will become us to continue it as long as the Judgment remains. Thus I have given you some Rules of Fasting:
It will become us to continue it as long as the Judgement remains. Thus I have given you Some Rules of Fasting:
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God grant that we may observe them, and then we shall find our Fasting good Physick;
God grant that we may observe them, and then we shall find our Fasting good Physic;
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which, who-ever takes, must observe Rules. IV. I proceed now to make some Application and Inference. And,
which, whoever Takes, must observe Rules. IV. I proceed now to make Some Application and Inference. And,
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1. We may hence learn why, after all our Fasting in this Kingdom, we are no better.
1. We may hence Learn why, After all our Fasting in this Kingdom, we Are no better.
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We are ready to say, Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul,
We Are ready to say, Wherefore have we fasted, and thou See not? Wherefore have we afflicted our soul,
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and thou takest no knowledge? I may well reply in the words of my Text;and thou Takest no knowledge? I may well reply in the words of my Text;
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Did ye at all fast unto me, even unto me? We have abstained from Meat, and been swoln with Pride.Did you At all fast unto me, even unto me? We have abstained from Meat, and been swollen with Pride.
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We have eaten no Flesh for some Seasons, but in the mean have devoured one another.
We have eaten no Flesh for Some Seasons, but in the mean have devoured one Another.
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We have called for Mercy from God, but have not shewed it to our Brother. Our Fasting and Prayers have not availed, because we have retained our Vices.
We have called for Mercy from God, but have not showed it to our Brother. Our Fasting and Prayers have not availed, Because we have retained our Vices.
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We ought to consider, that Fasting and Prayer, and hearing Sermons, &c. are but the Means, not the End of Religion.
We ought to Consider, that Fasting and Prayer, and hearing Sermons, etc. Are but the Means, not the End of Religion.
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The End of it is to make us good and happy, like God here, and blessed with him hereafter.
The End of it is to make us good and happy, like God Here, and blessed with him hereafter.
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We have rested in the Means, and not attained the End. We have measured our Proficiency by our much use of the Means, not considering that it is the Attainment of the End that concerns us most.
We have rested in the Means, and not attained the End. We have measured our Proficiency by our much use of the Means, not considering that it is the Attainment of the End that concerns us most.
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The main question is not, how often we Fast, or how many Sermons we have heard;
The main question is not, how often we Fast, or how many Sermons we have herd;
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but whether we be humble and modest, patient in affliction, content with our condition, resigned to God's Will, inflamed with Love to him and to our Brother.
but whither we be humble and modest, patient in affliction, content with our condition, resigned to God's Will, inflamed with Love to him and to our Brother.
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Do we live a life of Faith, and are our Hearts in Heaven? We Fast,
Do we live a life of Faith, and Are our Hearts in Heaven? We Fast,
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so did the Jews Seventy years, and so did the Pharisees twice a Week. We pray, and so did the Jewish Hypocrites also;
so did the jews Seventy Years, and so did the Pharisees twice a Week. We pray, and so did the Jewish Hypocrites also;
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But are we humble and mercifull, harmless and holy? Are we weaned from the World,
But Are we humble and merciful, harmless and holy? are we weaned from the World,
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and devoted to God and to Religion? Where shall we find any of this Reformation? Who can discern that we are either more pious toward God,
and devoted to God and to Religion? Where shall we find any of this Reformation? Who can discern that we Are either more pious towards God,
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or mercifull to our Brother, more temperate and sober, chast and modest?
or merciful to our Brother, more temperate and Sobrium, chaste and modest?
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2. We may learn from the great Ends of Fasting what need we have of it.
2. We may Learn from the great Ends of Fasting what need we have of it.
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We have cause to mourn and afflict our selves if ever any people had, whether we reflect upon our past Sins,
We have cause to mourn and afflict our selves if ever any people had, whither we reflect upon our past Sins,
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or our present Profaneness, and the manifest decay of Piety and Godliness among us. We are risen up in our Father's room a generation of Evil-doers.
or our present Profaneness, and the manifest decay of Piety and Godliness among us. We Are risen up in our Father's room a generation of Evildoers.
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Aetas parentum pejor avis tulit nos nequiores. Aetas Parents pejor avis tulit nos nequiores.
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Our Profaneness and Wickedness hath been common and daring, Religion been derided and mocked at, the Holy Scriptures become the subject of Droll,
Our Profaneness and Wickedness hath been Common and daring, Religion been derided and mocked At, the Holy Scriptures become the Subject of Droll,
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and the contempt of them that set up for Wits. We have bid defiance to what is Sacred and Holy.
and the contempt of them that Set up for Wits. We have bid defiance to what is Sacred and Holy.
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We had need mourn for the Abominations that have been committed among us. 3. Let us then humble our selves before God;
We had need mourn for the Abominations that have been committed among us. 3. Let us then humble our selves before God;
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and put away every Evil thing; Reform our Lives and our Tempers, and not flatter our selves;
and put away every Evil thing; Reform our Lives and our Tempers, and not flatter our selves;
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Nothing less than this will secure the Blessings which we have, or prevent the return of those Evils which we have felt,
Nothing less than this will secure the Blessings which we have, or prevent the return of those Evils which we have felt,
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and had just cause to fear. And the more effectually to perswade you to this, let me desire you to consider,
and had just cause to Fear. And the more effectually to persuade you to this, let me desire you to Consider,
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1. The crying and hainous Sins of the Nation. They cry for Vengeance, which we cannot think to prevent, unless we Repent and Reform.
1. The crying and heinous Sins of the nation. They cry for Vengeance, which we cannot think to prevent, unless we repent and Reform.
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We cannot but lament the wofull decay of Piety and Vertue. We have been Contemners of God, and of his Holy Worship, both publick and private.
We cannot but lament the woeful decay of Piety and Virtue. We have been Contemners of God, and of his Holy Worship, both public and private.
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We have made light of the Sacraments, and derided the Mysteries of Religion.
We have made Light of the Sacraments, and derided the Mysteres of Religion.
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We have profaned the Holy Name of God, and broke in upon the Time which was inclosed and set a part for his Holy Worship.
We have profaned the Holy Name of God, and broke in upon the Time which was enclosed and Set a part for his Holy Worship.
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The Oracles of God have not escaped our profane attempts; and we have set our Mouths against the Heavens;
The Oracles of God have not escaped our profane attempts; and we have Set our Mouths against the Heavens;
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and have been so far from the Power, that we have hardly retained the Form of Godliness.
and have been so Far from the Power, that we have hardly retained the From of Godliness.
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We are entertained in our Streets with Horrid Oaths and Execrations, with the sight of the Intemperate reeling to and fro;
We Are entertained in our Streets with Horrid Oaths and Execrations, with the sighed of the Intemperate reeling to and from;
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And in other places of Conversation, nothing is more common than playing with the Sacred Writ, exposing the Holy Oracles of God to contempt,
And in other places of Conversation, nothing is more Common than playing with the Sacred Writ, exposing the Holy Oracles of God to contempt,
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and Reviling the Ministers of Religion, and the burning and shining Lights of the World. Mercy and Truth are far from us, and we bite and devour each other.
and Reviling the Ministers of Religion, and the burning and shining Lights of the World. Mercy and Truth Are Far from us, and we bite and devour each other.
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Our Magistrates have often born the Sword in vain; and our Preachers of Righteousness have not always been the Examples of it.
Our Magistrates have often born the Sword in vain; and our Preachers of Righteousness have not always been the Examples of it.
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We have relaxed our stricter Discipline, lost our Religious Fervor, and quitted that simplicity of Manners,
We have relaxed our Stricter Discipline, lost our Religious Fervor, and quit that simplicity of Manners,
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and generosity and freedom of our Temper which our English Ancestors were famous for.
and generosity and freedom of our Temper which our English Ancestors were famous for.
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Where shall we find any Numbers of Men who worship God in their Families? That take due care to instruct their Children and Servants in the Principles of Religion and Vertue? That govern themselves,
Where shall we find any Numbers of Men who worship God in their Families? That take due care to instruct their Children and Servants in the Principles of Religion and Virtue? That govern themselves,
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and those under their influence, with exact regard thereunto? How great a Number are there that live without God in the World? who,
and those under their influence, with exact regard thereunto? How great a Number Are there that live without God in the World? who,
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like the Judge in the Parable, neither fear God, nor regard Men? who run counter to all that is Holy and Good? whose Mouths are full of Cursing,
like the Judge in the Parable, neither Fear God, nor regard Men? who run counter to all that is Holy and Good? whose Mouths Are full of Cursing,
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and their Right hands are instruments of Falsehood? We shall soon find sufficient cause of a deep Humiliation,
and their Right hands Are Instruments of Falsehood? We shall soon find sufficient cause of a deep Humiliation,
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when we consider the Sins of others, and especially our own: We have cause enough to fast and to mourn, that we may divert the Judgments that our Iniquities call for.
when we Consider the Sins of Others, and especially our own: We have cause enough to fast and to mourn, that we may divert the Judgments that our Iniquities call for.
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And God grant our Humiliation and Godly Sorrow may bear some proportion to the hainousness of our Crimes.
And God grant our Humiliation and Godly Sorrow may bear Some proportion to the heinousness of our Crimes.
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It appears, from what hath been said, to be our Duty to Fast and Mourn.
It appears, from what hath been said, to be our Duty to Fast and Mourn.
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2. Consider also what it is that lies at stake, and depends on the King's Success by Sea and Land:
2. Consider also what it is that lies At stake, and depends on the King's Success by Sea and Land:
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If we do this, it will appear not onely to be our Duty, but our Interest also, which generally takes the surest and fastest hold on Mankind.
If we do this, it will appear not only to be our Duty, but our Interest also, which generally Takes the Surest and fastest hold on Mankind.
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It is very fit we shou'd Fast at such a time as this. It becomes us to do it when the King exposeth himself to the greatest dangers.
It is very fit we should Fast At such a time as this. It becomes us to do it when the King exposeth himself to the greatest dangers.
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The words of Uriah are applicable on this occasion:
The words of Uriah Are applicable on this occasion:
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The Ark (says he) and Israel, and Judah abide in Tents, and my Lord Joab, The Ark (Says he) and Israel, and Judah abide in Tents, and my Lord Joab,
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and the servants of my Lord are encamped in the open fields;
and the Servants of my Lord Are encamped in the open fields;
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shall I then go into mine house to eat, and to drink, & c? 2 Sam. 11.11. We are nearly interested in our Success abroad.shall I then go into mine house to eat, and to drink, & c? 2 Sam. 11.11. We Are nearly interested in our Success abroad.
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And what is it that lies at stake? 'Tis, in short, the indisturbed Profession and Exercise of our Religion, our Property, our Lives, our Laws and Liberty;
And what is it that lies At stake? It's, in short, the indisturbed Profession and Exercise of our Religion, our Property, our Lives, our Laws and Liberty;
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in a word, our All: All that is dear to us, and all that ought so to be.
in a word, our All: All that is dear to us, and all that ought so to be.
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The Contest is now, whether we shall be Free-men or Vassals; be governed by Laws or Dragoons: The struggle is between Truth and Falsehood; Religion that is pure and undefiled, and Superstition and Idolatry.
The Contest is now, whither we shall be Freemen or Vassals; be governed by Laws or Dragoons: The struggle is between Truth and Falsehood; Religion that is pure and undefiled, and Superstition and Idolatry.
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God hath wrought a great Deliverance for us:
God hath wrought a great Deliverance for us:
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He hath done it without our help, and without our fault: He hath done it not onely without our desert, but notwithstanding our demerits: We are saved whether we would or no:
He hath done it without our help, and without our fault: He hath done it not only without our desert, but notwithstanding our demerits: We Are saved whither we would or no:
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We were rescued from our Enemies as a brand plucked out of the fire: We are remarkable Monuments of the Mercy of God.
We were rescued from our Enemies as a brand plucked out of the fire: We Are remarkable Monuments of the Mercy of God.
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Let's sin no more, lest a worse thing come upon us; lest we be returned back to our former dangers;
Let's since no more, lest a Worse thing come upon us; lest we be returned back to our former dangers;
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If we be, we shall find our last End worse than our Beginning.
If we be, we shall find our last End Worse than our Beginning.
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And whereas we were once chastised with Whips, we must expect then to be stung with Scorpions.
And whereas we were once chastised with Whips, we must expect then to be stung with Scorpions.
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3. Our Repentance and Amendment is our onely security. This is the way to procure the favour and blessing of Heaven:
3. Our Repentance and Amendment is our only security. This is the Way to procure the favour and blessing of Heaven:
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Our Fleets and Armies are poor things, if God be not with us: Our help is in the Name of the Lord, who made Heaven and Earth:
Our Fleets and Armies Are poor things, if God be not with us: Our help is in the Name of the Lord, who made Heaven and Earth:
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If our Ways please Him, he will soon subdue our Enemies, or cause them to be at Peace with us:
If our Ways please Him, he will soon subdue our Enemies, or cause them to be At Peace with us:
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No Weapon form'd against us shall prosper, if God be for us:
No Weapon formed against us shall prosper, if God be for us:
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And if he be our Enemy, we shall not have any cause to rely upon the help of our strongest Allies,
And if he be our Enemy, we shall not have any cause to rely upon the help of our Strongest Allies,
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or the greatest of our Preparations. If we do not Repent, nothing will do us good;
or the greatest of our Preparations. If we do not repent, nothing will do us good;
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our very Success will be but a Snare to us, and our Victory will not prevent our Ruin.
our very Success will be but a Snare to us, and our Victory will not prevent our Ruin.
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Wou'd to God we were duly sensible of this.
Would to God we were duly sensible of this.
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To Conclude.
To Conclude.
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As we wish well to our King and Country, as we value our Religion and our Liberty, let us return to our Duty,
As we wish well to our King and Country, as we valve our Religion and our Liberty, let us return to our Duty,
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and break off our Sins by Repentance.
and break off our Sins by Repentance.
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Let us reform what is amiss in our selves, and restrain those who are under our Charge and Influence.
Let us reform what is amiss in our selves, and restrain those who Are under our Charge and Influence.
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As ever we would have God do any thing for us, let us do what we can for the glory of his Name:
As ever we would have God do any thing for us, let us do what we can for the glory of his Name:
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Let us use all our power for the advancing his Truth, the encouraging his Service,
Let us use all our power for the advancing his Truth, the encouraging his Service,
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and suppressing all that Profaneness, and daring Impiety, that hath hitherto obstructed the Success of our Forces by Sea and Land.
and suppressing all that Profaneness, and daring Impiety, that hath hitherto obstructed the Success of our Forces by Sea and Land.
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This is what all pious Souls long to see, and hope for this Good from the Example and united Endeavours of this great Assembly:
This is what all pious Souls long to see, and hope for this Good from the Exampl and united Endeavours of this great Assembly:
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May then all inferior Magistrates use their Power for the suppressing of Vice; and may we of the Clergy preach it, and live it down:
May then all inferior Magistrates use their Power for the suppressing of Vice; and may we of the Clergy preach it, and live it down:
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May all Masters of Families serve God with their Domesticks; All Governors of Youth bring them up in the nurture of the Lord;
May all Masters of Families serve God with their Domestics; All Governors of Youth bring them up in the nurture of the Lord;
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and may every Man of us contribute to the Common safety, by turning from his Iniquity:
and may every Man of us contribute to the Common safety, by turning from his Iniquity:
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Which God of his Mercy grant, &c. FINIS.Which God of his Mercy grant, etc. FINIS.
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