Part 11
that so our hearts may be raised up to him, and we moved to be
the more thankful.
The second is, that we take distinct notice of God's blessings,
and in particular acknowledge them, and accordingly give
thanks for them unto the Lord. (Read for this purpose, Psalms
103, & 105, & 106.) Particular notice of distinct blessings makes
us the better prize them, and so enlarges our hearts the more to
praise God for them. A general Thanksgiving is for the most part
a cold thanksgiving. What life is there in this form, God be
thanked for all, when nothing at all is acknowledged: yet is this
general form of Thanksgiving all the thanksgiving which many
yield unto the Lord.
The third is, that we accept God's blessings as tokens of his love
and favour, and accordingly rejoice in them. David observed the
kindness of the Lord in the blessings which God bestowed on
him, and thereupon saith unto God; I will praise thy name,
because of thy kindness. Where no sweetness of God's blessings
is tasted, there can no sound thanks be rendered. Now unless we
be persuaded that God in Love bestoweth his blessings on us,
what sweet relish can they give unto us? If we feared that God's
blessings were like hot coals heaped on our heads, given in
wrath (as a King was given to Israel ) little devotion could we
have to thank God for them: nothing more stirreth up
gratefulness than a persuasion of kindness.
The fourth is, that we observe what God hath bestowed on us
above others, and what others want that we have: Thus did
David amplify God's mercies shown to Israel, saying; He hath
not dealt so with every nation, neither have they knowledge of
his judgments. Thus do God's children in their forms of
thanksgiving use also to amplify God's blessings, saying unto
him; Such and such favours hast thou bestowed on us, which
many more worthy than we have wanted. Wherefore let us not
so much consider what others have more than we, (for that will
but make us murmur and repine against God, and envy our
brethren) as what we have more than other: this will make us
truly thankful.
The fifth is, that we duly weigh how unworthy we are of the very
least of God's favours, even of the least crumb of bread which we
eat, and of the least drop of drink which we take. Thus did
Jacob, saying to God; I am not worthy of the least of thy mercies,
etc. Who will give thanks for that which he thinketh of due
belongeth unto?
§. 77. Of Mental Prayer.
Hitherto have we heard of the distinct kinds of prayer in respect
of the matter. There are other distinctions in regard of the
manner, as
1. Mental, Vocal.
2. Sudden, Composed.
3. Conceived, Prescribed.
4. Public, Private.
5. Ordinary, Extraordinary.
6. Mental prayer is an inward opening of the desire of a man's
heart to God, without any outward manifestation of the
same by word. Such a prayer was that which Nehemiah
made to the God of heaven, even when he was talking with
the King: and Moses when he was encouraging the people:
and Anna who is said to speak in her heart.
This may be as fervent as if it were uttered. For in regard of the
ardency of Moses' mental prayer, God saith, "Why criest thou
unto me?" And Anna saith, "She poured out her soul before the
Lord." This oftentimes causeth the eyes and hands to be lifted
up, or cast down, and forceth such outward signs.
This is used because God is a searcher of the hearts, and
knoweth the secrets thereof, and needeth not words to have a
man's thoughts made known to him, as we showed before.
By this we see that nothing can hinder prayer: but that in
company, in the midst of businesses, when we are overwhelmed
with temptations, we may pray unto God: here learn to do it.
§. 78. Of Vocal Prayer.
2. Vocal prayer is that which is uttered with words, as that
prayer which Solomon made at the dedication of the
Temple.
Question. Seeing God knoweth the secrets of the heart, what
need words to express the meaning thereof?
Answer. First, because of God's ordinance, as was shown before.
Secondly, that men might know the desires of one another's
heart, and so partake of the mutual prayers one of another: as in
public assemblies, in private families, and when friends meet
together for that end. For words do most lively and plainly set
forth the desire of a man's heart, and men can best and most
distinctly understand them.
3. Because words do not only declare, but also stir up and
increase the affection of the heart. For as fire heateth a
chimney, and the reflection of heat which cometh from the
chimney maketh the fire hotter, so the ardency of the heart
provoketh words, and words make the heart more ardent
and earnest.
4. Words are an especial means to keep the mind in prayer
from wandering, and to hold it close to the matter. A man
that prayeth alone, and that only in his inward meditation,
will oft have his meditations interrupted with other
thoughts, and so his prayer stand at a stay, till after some
time his former meditations come to his mind again. Now
the uttering of words will be a good means to prevent that
interruption.
5. The tongue wherewith words are uttered, is of all other
parts of a man's body the most proper and excellent
instrument of God's glory. Therewith especially bless we
God, and therefore by an excellency it is called glory. As
David speaking of his tongue saith, "My glory rejoiceth."
And again, "Awake my glory." And again, "I will sing and
give praise with my glory." In regard of these three last
reasons, it is meet to use words even in private prayers
when we are alone: Provided that it be not for ostentation to
be known to pray, for that is a note of hypocrisy condemned
by our Lord in the Scribes and Pharisees.
§. 79. Of Sudden Prayer.
Sudden prayer is when upon some present occasion the heart is
instantly lifted up unto God, whether it be only by some sighs of
the heart, or by some few words uttered. It is likely that
Nehemiah's prayer was some sudden desire of the heart. For the
King offering speech unto him, gave him occasion to make a suit
unto the King, which that he might obtain, he presently lifted up
his heart to God.
These sudden prayers are called ejaculations of the heart, which
are to be used as salt with meat: with every bit of meat we
commonly take a little salt to season it. So when we do anything,
when we confer of anything, when we go anywhere, upon all
occasions we must lift up our hearts to God.
This argues a holy familiarity with God, yea it manifests a
heavenly mind, even as those things which are ready upon all
occasions to fly upward appear to be of a light aerial or fiery
nature, not earthly, heavy, & weighty.
This kind of prayer must be used so, as it be added to solemn
and set prayers, and not make them to be neglected. No man
makes a meal of salt alone, and refuses other solid meat, because
salt is now and then to be eaten. Much less must these sudden
prayers hinder solemn or composed prayers.
§. 80. Of Composed Prayer.
Composed prayer is when a Christian sets himself to make some
solemn prayer unto God, whether it be in Church, family, closet,
field, or any other place; whether it be uttered with words, or
only conceived in the heart: as the morning and evening prayer
which Christians use to make, or the prayer at solemn
assemblies, with the like. Such were the prayers that Daniel used
to make three times a day.
God to whom we make our prayer is a great God, of excellent
Majesty, not lightly, but with all due reverence to be regarded,
and therefore most meet that we should compose ourselves in a
solemn manner to appear before his glorious presence.
§. 81. Of Preparation Before Prayer.
That this kind of prayer may be the better performed,
preparation is very needful, which the Preacher implies, saying,
"Be not rash with thy mouth, and let not thine heart be hasty to
utter anything before God."
In preparation unto prayer, two things are to be performed.
First, we must empty our souls of all such things as may hinder
prayer. Secondly, fill them with such things as may be helpful
thereunto.
The things that hinder are either wicked or worldly.
Wicked things are against God, or against man.
Against God are all sins and transgressions of his Law. These we
must search out, and having found them out, set ourselves with
a full and honest purpose of heart utterly to forsake them. If we
regard wickedness, God will not hear our prayer. Whereupon
saith David, "I will wash mine hands in innocency, O Lord, and
compass thine altar."
Against man are wrath, anger, malice, and such like revengeful
affections, in regard whereof the Apostle exhorts to lift up pure
hands without wrath. And Christ commanded to be reconciled
before the gift be offered. In a word then, that we may empty our
souls of all such wicked things both against God and man, which
would hinder our prayers, these two things are needful. First,
repentance towards God: secondly, reconciliation with man.
Worldly things are such cares as concern the things of this life:
our temporal estate, and earthly affairs, which though at other
times they may be warrantable, commendable, and needful, yet
may be an encumbrance and hindrance unto prayer. This was
prefigured under the Law by that rite of plucking off shoes when
men appeared before the Lord. Shoes are lawful to be worn, yea
very needful, yet in approaching before the Lord they must be
put off. So moderate care concerning the business and affairs of
this world are lawful and needful, yet when we go to prayer, they
must be laid aside, and our souls emptied of them. For they are
as heavy burdens and clogs which will hold down our hearts,
and keep them from flying up into heaven. Now note the counsel
of the Apostle, "Cast away everything that presseth down."
If our souls be only emptied of these things, they are like that
empty house which the unclean spirit finding, entereth into with
seven other spirits. Wherefore that we may be prepared to
prayer, we must be filled with such spiritual matters as fit
prayer: which are concerning God and ourselves. God's
greatness is to be meditated on, to strike our hearts with
reverence: and his goodness to breed faith in us. Yea also his
blessings bestowed to fill our mouths with praise. Our
wretchedness is duly to be weighed, that we may be truly
humbled: and our wants are to be observed, that we may know
what to ask. Thus are we to come prepared to composed prayer.
§ 82. Of Conceived Prayer.
Conceived prayer is that which he who utters the prayer invents
and conceives himself, as are most of the prayers recorded in the
Scripture. This kind of prayer the Saints in all ages have used. It
is very commendable, expedient, and needful. For,
1. It manifesteth the gift and power of the Spirit, who can give
both matter and manner, words and affections: who can
suggest what to pray, and how to pray.
2. Every day we have new wants, new assaults, new sins: Is it
not needful then that our prayers be conceived and framed
accordingly, that our petitions be made according to our
present wants, our supplications according to our particular
assaults, our confession according to our several sins?
3. As God daily continueth and reneweth old blessings, so also
he addeth new to them. Is it not most meet that notice be
taken of those new blessings, and accordingly thanks be
given in particular for them?
Object. This present inventing and conceiving of prayer makes
prayer to be confused, and either very defective, or very tedious.
Answer. In them that have not ability to pray, or suddenly and
rashly come unto prayer, it may be so. But if a man have any
competent ability, if he premeditate beforehand what to pray, if
he set unto himself any good method and order, such defect,
tediousness, and confusion (as is supposed) will be easily
avoided.
§. 83. Of Prescribed Prayer.
Prescribed prayer is when a set, constant form is laid down
beforehand, and either conned by heart, or read out of a book or
paper by him that utters it, whether he be alone or in company.
Question: Is a set and prescribed form of prayer lawful?
Answer: Yes, verily, and for these reasons:
1. God prescribed a set form of blessing for the Priests
constantly to use. Psalm 92, which is a Psalm of praise, was
prescribed as a song for the Sabbath day, and Psalm 102
prescribes a prayer for the afflicted when he is overwhelmed
and pours out his complaint before the Lord. Psalm 136 was
sung after David's time. Hezekiah the King and the Princes
commanded the Levites to praise the Lord with the words of
David and of Asaph the Seer. If a prescribed form of praise
may be used, then also of prayer, for there is the same
reason for both.
Besides, Christ himself prescribed an excellent form of prayer
which has been used in all ages of the Church since His time and
is by an excellency called the Lord's Prayer. Saint Paul observes
a set form of blessing in the beginning and end of his Epistles.
Thus, we see prescribed prayer warranted by God's word.
2. Many weak ones who have good affections but lack
invention, utterance, and such-like parts, are much helped
by prescribed forms. For when they read or hear words
fitting their wants and occasions, their hearts can well go
with their words, yet they cannot invent fit words.
3. Prescribed forms of prayer in public worship are a good
means to maintain uniformity in several Churches.
Objection: The spirit is stinted hereby; neither can a man utter
that which the spirit moveth him unto when he has a set form
prescribed.
Answer: The spirit in him who prays by a set form is no more
stinted than the spirit in those who hear another pray, for to
them who hear others, words are prescribed. To the hearers, it is
all one whether he that prays uses a prescribed form or
conceives and invents his prayer, for they go along in their
hearts with his words.
Those who simply and altogether condemn prescribed prayer
think too childishly of God and deal too injuriously with God's
little ones. They conceive God to be affected with variety and
make the power of prayer consist in a copy of words and novelty
of matter, which is many times a hindrance to true devotion. For
while the mind is too much occupied in invention, the heart
cannot be so free to devotion as otherwise it might be. Prayer is
not like a nosegay, which is no longer sweet than the flowers are
new and fresh. For the sweet savor of prayer consists in the
sincerity of heart and ardency of affection, whereby also the
power of the spirit is manifested.
The injury done to God's little ones is this: they seek to deprive
them of a special help, whereby their weakness might be
supported, yea, to hinder them from the benefit of prayer. For
many are not able to conceive a prayer of themselves, yet if they
find a form answerable to their occasions, they can pray heartily
and earnestly.
Thus, we see that prescribed prayer is not only lawful but also
needful. So far forth as we find it a help to devotion, we may use
it, but yet we may not always tie ourselves unto it. To say the
least, they are very weak Christians that cannot pray without a
prescribed form.
Now it is a shame for any Christian to be a weak one all the days
of his life. It is required at our hands to grow in knowledge,
judgment, discretion, faith, and other like graces.
§. 84. Direction to Conceive a Prayer.
If the weakest Christians do but carefully observe the order that
others use, and withal take notice of their own sins in particular,
of their particular wants, and of the particular blessings which
God bestows on them, they may with use and practice come to
conceive a good Prayer. And when once in any competent
measure they can pray for themselves, by degrees they come to
pray for others also. But many are too idle and sluggish in
making trial: they will not offer to make experience of the gift of
God's Spirit: but rather utterly quench it; as a man may do, and
too many so do, by tying themselves too much to set forms.
Though public liturgies for uniformity's sake are to be constantly
used in set forms (provided that there are several prayers fit for
diverse, yea, for all public occasions so near as may be) yet it is
not so meet for particular persons always to tie themselves to
one set form. For what can that argue but that they little observe
God's different manner of dealing with them at several times.
§. 85. Of Public Prayer, and of the Minister's Function Therein.
Public Prayer is when an assembly of Saints publicly with one
joint consent call upon God.
In public prayer, three things are requisite.
1. Meet persons.
2. A fit place.
3. A right manner.
4. The Persons must be a public Minister of the Word and
People. I showed before that Prayer was a principal part of
God's public worship. Now in all public worship there is
required a Minister for one party, and People for the other.
A Minister has a double function; one to stand in God's
room, and in God's name to declare God's mind and will
unto his people. Another to stand in the People's room, and
in their name to declare their mind and desire to God.
The former he does in preaching the Word and administering
the Sacraments. For God (saith the Apostle) Hath committed to
us the word of reconciliation: now then are we Ambassadors for
Christ, &c. Expressly it is said, that Ministers are Christ's
Ambassadors, which is in regard to the Word that also they are
such in regard to the Sacraments, is implied in that commission
given to the Apostles, Go teach all Nations, and baptize them in
the name of the Father, &c.
The latter he does in making Petitions and giving thanks to God:
When the Prophet had exhorted the people to assemble together
publicly to pray: he saith; Let the Priests, the Ministers of the
Lord say, spare thy people O Lord, and give not thine heritage
into reproach, &c. Ministers therefore in public Assemblies are
to utter the petitions of people: so it is noted that when the
people were assembled to give thanks to God, Ezra the Priest
praised the Lord. The incense which under the Law was offered
by the Priest to God, did prefigure thus much.
Thus as in preaching a Minister is God's mouth to the people, so
in praying, the people's mouth to God. Wherefore also there
must be people to join with him: for if a Minister be alone, his
Prayer is but a private Prayer.
§. 86. Of the People's Consent in Public Prayer.
That which is required of people in public prayer is to testify
their consent to that which the Minister utters: for the prayer of
the Minister is their prayer: though for order sake to avoid
confusion there be but one voice uttered, yet the hearts of all
present must go along with that voice and give an inward assent,
and not so only, but also it is very expedient to testify the same,
so as the Minister may hear their consent, as well as they hear
his prayer.
The ordinary way, and the best way for people to manifest their
consent, is with a distinct and audible voice to say Amen. Thus
the people were commanded to say Amen. Deut. 27. 15. &c. And
accordingly was it practised. Neh. 8. 6. It is a sound well
beseeming God's public worship, to make the place ring again
(as we speak) with a joint Amen of the people. The Jews uttered
this word with great ardency, and therefore used to double it,
saying, Amen, Amen. Neh. 8. 6.
§. 87. Of the Place of Public Prayer.
The place must be public: such a place as all that ought to meet
may know, and have liberty to come unto: at first this was in
some Family, yea, afterwards when all the world almost forsook
God, God chose out of the world some peculiar families, who
with their household worshipped God in their houses; as Noah
in his time, so Abraham, Isaac, Jacob, in their times. But when
God's people increased in the wilderness, he caused a
Tabernacle to be built; that then was their place of public
worship, afterwards a Temple was built, which because it was
the place of public worship, was by a propriety called, The house
of Prayer. To this place if the people could not come, they would
at least pray towards it: for which they had their warrant from
Solomon's prayer.
After that Christ came, by whom the partition wall betwixt Jews
and Gentiles was broken down, and both made one people to
God, all places were sanctified for Prayer: in which respect
Christ said; The hour cometh when ye shall neither in this
mountain, nor at Jerusalem worship the Father. So as under the
Gospel no one place is more holy then another. Yet it being
God's will to be worshipped publicly, needful it is that there
should be places fit for that purpose. Thus the Corinthians had
one place to worship God in.
In Kingdoms and Nations where God's worship is maintained,
are Churches, and Chapels built for that purpose. These being
set apart for God's public worship, Ministers and people are to
resort unto them.
Yet I deny not but in times of persecution, secret and unknown
places (secret I say, and unknown to haters and persecutors of
Religion, but known to true professors) may be used for public
prayer: as certain Inhabitants of Philippi went out to a Rivers
side to pray on the Sabbath day. Separatists which live in this
Land, and other like places, where are public places for prayer
appointed, whereunto all have liberty to resort, commit a double
fault: one in abstaining from such public places, whereby they
show themselves contemners of public Prayer: the other, that
they seek private places, as houses, woods, and boats, for public
prayer: whereby (to say the least) they turn God's public worship
into a private worship. Too near to these do many Schismatics
come, who though they frequent our Churches to hear the Word
preached, yet will they not be present in time of public prayer,
whereby they deprive God of one part, and that the most
principal part of his public worship.
§. 88. Of Unanimity in Public Prayer.
For the manner of public prayer, two things are requisite:
Unanimity. Uniformity.
Unanimity respects the heart and affections, that all who
assemble together may continue in the Church (as is noted of
the Christians in the Primitive Church) with one accord. For this
end in public worship a voice is necessary: for how can there be
a consent of heart, unless one know another's mind? how can
that be known but by the voice? it is the principal end of speech,
to make known a man's mind. A voice used in public prayer
must be:
Audible. Intelligible.
§. 89. Of Uttering Public Prayer with an Audible Voice.
1 It must be so loud as all that are present (if it be possible) may
hear it. For a voice not heard is as no voice to them which hear it
not: they can give no assent, and so pray not: it is noted that
Solomon Blessed all the congregation with a loud voice.
It is a fault for a Minister in the Church to pray so softly, as all
the people cannot hear him: some that are able to utter a loud
voice, & that preach loud enough, in prayer cannot be heard: is
there not as much reason that people should hear their Minister
pray, as preach? other that are loud enough, in the middle &
ending of their prayer, cannot be heard in the beginning: but
every word ought so to be uttered, as it may be heard. It is a fault
also in people so to say Amen, as they cannot be heard: why
should not the Minister as well hear the assent of his people, as
they hear his prayer? it cannot but slacken the ardour of a
Minister's affection, when he cannot perceive any consent in
people to that which he prays: but a cheerful and evident assent
does quicken and cheer up his spirit.
§. 90. Of Praying in a Known Tongue.
2 It must be such a kind of voice, and so uttered, as all that hear
it may understand it: for so saith the Apostle, speaking of public
prayer, I will pray with understanding, that is, so as others may
understand me. Otherwise a loud voice is no benefit at all. If a
trumpet should be sounded, and the sound not discerned, who
shall prepare himself to battle thereby? That a man's voice may
be intelligible, his language wherein he speaketh must be
known, and his speech distinct.
§. 91. Of the Aberrations Contrary to Praying with
Understanding.
It is utterly unlawful to pray in a strange tongue: a thing against
which the Apostle purposely and copiously disputeth. To omit
many other arguments, which might be alleged against prayer in
an unknown tongue, let this one be noted, that an unknown
tongue depriveth a man of the sense of God's favour in hearing
his prayer. For how can he, who knoweth not what he hath
asked, know when his petition is granted. Prayer in a known
tongue hath respect both to the party that uttereth the prayer
(he must understand what he uttereth, or else his prayer is but a
lip-labour, even mere babbling, which Christ condemneth) and
also to them who hear it, their hearing if they understand not, is
no hearing, they cannot be edified thereby.
Papists offend in both these:
1. They teach children, women, lay-men, such as
understand not one word of Latin, to make all their prayers
in Latin.
2. They prescribe their public prayers, whereof all the
people partake, to be made in Latin.
To affect in prayer such uncouth words, and curious phrases as
exceed the capacity of the unlearned, is little better than to pray
in a strange tongue. The Apostle showeth that prayers must be
so uttered, as the unlearned may say Amen.
Contrary to distinct praying, it is for a Minister to mumble and
tumble over his words too fast: it argueth want of reverence, it
hindereth devotion and affection of heart (for when a prayer is
too fast posted over, what time can there be for the heart to
work) it also hindereth attention, and understanding in the
hearer.
§. 92. Of Uniformity in Public Prayer.
Uniformity respecteth the outward carriage and gesture in
prayer. Of reverend and humble gesture I spoke before. The
point now to be noted is that all who assemble together in one
place to pray, do use one and the same seemly gesture, which is
noted of the people in Ezra's time: when he opened the book to
read, all stood up, and when he praised the Lord, they all bowed
themselves, etc. This outward uniformity preventeth a
preposterous censuring of one another, and may be a means of
stirring up one another's affections: for when one sees others
humbly kneel down, his heart may be so struck as he will be
moved with reverence to humble his own soul: but diversity of
gestures may cause distractions and hinder devotions:
uniformity in that which is lawful and warrantable is an especial
part of good order: diversity of gestures causeth a kind of
confusion. Now God is not the author of confusion: wherefore all
things are to be done decently and in good order. The best
general rule that we can observe to keep order is to yield to such
commendable and warrantable gestures as the Church wherein
we live prescribeth and practiseth.
§. 93. Of Motives to Public Prayer.
Thus having given some directions for public prayer, I will lay
down some motives to stir us with conscience to perform it.
1. The more public prayer is, the more honourable and
acceptable it is to God. If it be an honour to God for one to
pray, the more who join together therein, the more
honourable it must needs be: it is the more acceptable
because God delights in the joint consent of his Saints
worshipping him: whereupon God promised, "Where two or
three were gathered together in his name, to be in the midst
of them."
2. It is also the more powerful: the cries of many joined
together make a loud cry in God's ears and move him the
sooner to open his ears. Hereupon when there was a
judgment in the Land, the Prophet calleth all the people to
assemble together to pray: and so did the King of Nineveh,
when the ruin thereof was threatened.
3. It is an outward sign whereby we manifest ourselves to be
of the chosen and called flock of Christ.
4. It is an especial means of mutual edification: for thereby
we mutually stir up the zeal and inflame the affection of one
another.
5. The neglect of it is a note of profaneness, from which
blame Separatists and Schismatics, though they would seem
very religious, cannot well acquit themselves.
These and such other like reasons made David rejoice when he
said, "We will go into the house of the Lord," and mourn when
he could not come into the house of Prayer.
§. 94. Of Private Prayer.
Private prayer is that which is made by some few together, or by
one alone: by few, as when two or three friends go together into
some secret place (as when Elisha and his servant were alone in
a chamber praying for the Shunamite's child, and Christ took
Peter, and John, and James, and went into a mountain to pray)
or a whole household pray together in the family, as when
Cornelius prayed in his house. This charge especially belongeth
to the master of the family. For as he is in his family a Lord to
govern and a Prophet to teach, so also a Priest to offer up the
sacrifice of prayer: as a Minister in the Church, so he in the
house must utter the prayer (or at least provide one to perform
that duty) and withal, cause his whole household to be present
thereat.
§. 95. Of Prayer in a Family.
1. The family has need of peculiar blessings, which by prayer
are to be sought, besides the public and common blessings
prayed for in the Church; it also receives many blessings,
for which peculiar thanks are to be given in the house.
2. A Christian's house is made God's Church if God's
worship (a principal part of which is prayer) is there from
time to time performed, which is a great honour unto a
family. Therefore, for honour's sake, Saint Paul mentions
the Church in the house of Priscilla and Aquila, and of
Philemon.
3. By prayer, a Christian brings God's blessing into his
house (which is a matter of great profit); for where God is
called upon, there is he present to bestow his blessing, as he
blessed Obed-edom and all his household while the Ark was
in his house. Prayer then brings both honour and profit to a
family.
Unworthy are they to be governors of a family who omit this
duty therein. They cause God's curse to lie upon their house and
deprive themselves of a just right unto all the goods which are
therein. For by prayer, they are all sanctified: he who uses
anything without prayer is an usurper and a robber; and shall
another day dearly answer for it. Those who frequent public
prayer at Church and neglect private prayer at home are either
superstitious or hypocritical persons.
§. 96. Of Secret Prayer.
The prayer made by one alone, none being present but God and
he who prays, I may call Secret prayer. This may be in a closed
chamber, or closet, or on a desolate mountain, or in a secluded
field, or on any house top, or in any other place.
It is very needful that secret prayer be added both to public
prayer at Church and private prayer in the Family, for these
reasons.
1. Hereby we may more freely pour out our whole hearts
unto God: it is not meet that any other person should know
many things which are known to God and cannot be
concealed from him. Everyone is guilty of such particular
sins as are to be acknowledged alone before God, and
everyone has particular wants to be prayed for by himself.
Hereby also we may by name mention in our prayers to God
our dearest friends, which is not so meet to do in company.
I think Saint Paul meant such secret prayers when he said,
"I make mention of you always in my prayers."
2. This kind of prayer affords the truest trial of the
uprightness of a man's heart: for a man may long continue
to pray in the Church and in a family, and his prayer be
mere formal, even for company's sake: but he who alone in
secret, when and where no other man knows, calls upon
God, surely makes conscience of prayer and has an honest
heart (though he may have much weakness and many
imperfections) or else he would soon omit his course of
praying in secret. For what by-respect is there that should
move him to continue it, unless he be Popish, and think that
the saying of a few prayers in secret is a meritorious work?
3. This argues a great familiarity with God; when a subject
uses to go alone to his Sovereign, it argues much more
familiarity than when he comes with a petition in the
company of others.
4. It brings the greatest comfort to a man's heart: for such is
the corruption of our nature that we cannot perform any
holy exercise as we ought (When we would do good, evil is
present with us) whereby it comes to pass that the comfort
of such holy exercises, which we perform in Church or
house, is taken away. This makes Christians run to God in
secret, to humble themselves for the imperfections of their
public prayers. Christians would much doubt, and even
faint oftentimes, if it were not for their secret prayers. Those
who content themselves with Church and family prayers
have just cause to suspect themselves.
5. Such wives, children, servants, and other inferiors, who
live in any house under profane governors that will not have
prayers in their families, may by this kind of prayer make
supply thereof unto their own souls: none can hinder secret
prayer.
Object. We can have neither time nor place to pray secretly.
Answ. Do you not find many times and places to commit sin so
secretly as none can see you? If you had as great delight in
prayer as in sin, you would find time and place.
This kind of prayer (so near as may be) is to be performed so
secretly that no other may know it, lest the knowledge which
others have of it may minister occasion of inward pride. "Shut
the door," saith Christ. It is not meet to utter secret prayer so
loud that any other should hear it.
§. 97. Of Extraordinary Prayer.
The last distinction of prayer is ordinary and extraordinary. All
the forenamed kinds are ordinary; therefore, I shall not need to
speak of it.
Extraordinary prayer is that which, after an extraordinary
manner, even above our usual custom, is poured out before God.
This consists partly in ardency of affection and partly in
continuance of time. The King of Nineveh required an
extraordinary ardency when he commanded his people to cry
mightily unto God. We have a memorable example hereof in
Moses, who was so earnest in his prayer that rather than not
have his petition granted, he desired to be erased out of God's
Book. Christ's ardency yet exceeded this; it is noted that he
prayed earnestly, with strong crying and tears. Yea, his ardency
made his sweat be as great drops of blood falling down to the
ground.
This ardency is in Scripture set forth by diverse metaphors, as
rending the heart, crying, striving, wrestling with God, etc.
Though this ardency be an inward work, yet it can hardly
contain itself within a man: but as thunder, which is a heat
conceived within a cloud, because of the ardency of that inward
heat, bursts forth and causes lightning, rumbling, and rain; so a
vehement and earnest desire of the heart will somehow or other
manifest and declare itself. Many ways are noted in the
Scripture whereby it has been manifested.
§. 98. Of the Signs of Extraordinary Ardency.
1. Extraordinary Distemper of the Body. Christ's earnestness
in prayer struck him into an agony and caused his sweat to
be turned into blood. Nehemiah's ardency so changed his
countenance as the King observed it.
2. Unusual Motion of the Parts of a Man's Body. Anna so
moved her lips that Eli thought she had been drunken.
Solomon spread his arms abroad. The Publican beat his
breast. Christ fell upon the ground.
3. Deep Sighs and Groans. "My sighing is not hid from thee,"
saith David to God. The sighs of the spirit are such as
cannot be expressed.
4. Loud Crying. David roared all the day. Christ cried with a
loud voice.
5. Often Repeating and Inculcating the Same Petition. Christ
did once, twice, thrice, return to God in prayer, saying the
same words. Paul prayed thrice, that is, oft, against a
temptation. Note how Daniel doubleth and redoubleth his
words, "O my God, incline thine ears and hear, open thine
eyes and behold," etc. "O Lord hear; O Lord forgive, O Lord
consider, and do it. Defer not," etc. Abram prayed six
several times together for one thing, namely, for mercy on
Sodom.
6. Tears. These Christ poured forth. So did the sinful woman
and the Israelites in such abundant measure that she
washed Christ's feet with her tears; they are said to draw
water and pour it out before the Lord; Peter is said to weep
bitterly.
§. 99. Of Tears in Prayer.
Tears are the most usual signs of earnest and ardent prayer, in
which respect they are powerful with God. Jacob had power over
the Angel and prevailed; for why? He wept and prayed. Christ
was heard in that which he feared. For why? He also offered up
prayers with tears. Hezekiah wept sore and was heard. Peter's
tears, the sinful woman's tears, Anna's tears, the tears of God's
children at all times have been regarded and accepted. Yea, it is
noted that God hath a bottle wherein he putteth the tears of his
Saints: and with great Emphasis saith David, "Are they not in
thy Book?" there recorded to be remembered?
Object. Esau's tears were no whit regarded, nor the tears of the
Israelites when they went to fight against Benjamin, no nor
David's tears when he prayed, fasted, and wept for his child.
Answ. 1 Tears simply in themselves are no whit acceptable unto
God, but as they are signs of true prayer. Esau's tears were not
such, they rose from grief of a worldly loss and from anger,
malice, and indignation against his brother.
2. If any continue in sin and repent not, their tears are not
regarded. The Israelites had not repented of their own sins,
and yet would take vengeance on their brother's sin: they
wept because they prevailed not, but they wept not because
they repented not of their own sins. Afterwards when in
token of their repentance, they fasted and offered burnt
offerings and peace offerings unto the Lord, and so wept,
the Lord heard them, and they prevailed against Benjamin.
3. Though God grant not that particular which by tears is
craved, yet may the tears be acceptable to the Lord, as
David's were:
Then are tears most powerful and effectual when they arise from
compunction of heart for sin committed against God, as the
tears of the sinful woman, and of Peter. Nothing more moves the
true Christian heart to melt and eyes to flow forth with tears,
than a due consideration of God's tender and merciful dealing
with man, and his ungrateful, and ungracious carriage towards
God. The fear of God's wrath, and judgments, and horror of hell,
may strike the heart with astonishment and amazement, and
make it as Nabal's heart, like a stone. But grief for displeasing a
merciful Father, and sorrow for loss of God's favor, is it which
especially maketh the heart send forth, and the eyes shed tears.
§. 100. Of Extraordinary Continuance in Prayer.
Extraordinary Prayer further consisteth in long continuance,
when prayer is held out longer than at usual and accustomed
times. Jacob continued a whole night in prayer: so did David,
and Christ. Moses spent a day therein: so did Joshua and the
Elders of Israel. David called upon God night and day. No doubt
but Jonah spent the three days and three nights that he was in
the Whale's belly in prayer. It may be gathered that Daniel
continued one and twenty days in prayer. (Not that without any
intermission he so long prayed, but that every day in that time
he returned to extraordinary prayer:) for so long he was in
heaviness and ate no pleasant bread. (Now fasting and sorrow in
the Saints are companions of prayer,) besides the Angel of God
came to him at the end of those three weeks (when his
extraordinary prayers are to be supposed to end) and said to
him; "From the first day that thou didst set thine heart to
understand, and to humble thyself before thy God, thy words
were heard." Here he showeth that with Daniel's humiliation
prayer was joined, else how could his words be heard? Secondly,
that there were diverse days spent therein, else he would not say
from the first day, etc. Now that first day being the beginning of
the three weeks, and the Angel coming at the end of the three
weeks, it is like he continued his extraordinary prayers so long.
David indefinitely saith, that he cried till he was weary, till his
throat was dry, till his eyes failed.
For extraordinary continuance, he who prayeth must consider
his own strength and ability, and not endeavour to go beyond
that, for this is to prefer sacrifice before mercy, which is against
God's will.
Never must this branch of extraordinary prayer be severed from
the other, I mean continuance in time from fervency in heart.
For though prayer may be extraordinarily fervent, when it is not
long continued, as Christ's prayer, yet ought not prayer long to
continue, except it be hearty and fervent; for then will it be no
better than that much babbling, and those long prayers which
Christ reproveth.
Thus having in general shown what is extraordinary prayer; for
our better direction therein, and stirring up thereto, I will
further declare: First, the occasions thereof. Secondly, helps.
Thirdly, motives thereunto.
§. 101. Of the Occasions of Extraordinary Prayer.
The occasions must be extraordinary, and they may be drawn to
two heads:
Blessings.
Judgments.
For blessings, if they be withheld, extraordinary prayer must be
used to obtain them (thus Anna obtained a son) if they be
withdrawn and taken away, to recover them again (thus had
David the joy of his salvation restored to him). In these two
examples, we see both temporal and spiritual blessings to be
occasions of extraordinary prayer. Besides, when we enterprise
anything that requireth an extraordinary blessing, extraordinary
prayer is to be used. As when we prepare ourselves to sanctify
the Sabbath, to partake of the Holy Communion, or to have our
child baptized: Likewise when we marry, enter into any weighty
calling, or office, especially when Ministers are ordained or first
set over us. Christ prayed extraordinarily when he chose his
Apostles (Luke 6. 12. 13.) so did the Church when it sent forth
Paul and Barnabas (Acts 13. 3.) And when they ordained Elders
(Acts 14. 2.)
Judgments are either sins or punishments of sins. In regard to
sins, extraordinary prayer is to be made, either to free us from
temptations thereunto (as Paul prayed with great ardency,
saying, "O wretched man that I am, who shall deliver me from
the body of this death"; and again, he prayed thrice against a
temptation; yea Christ expressly commandeth his Disciples to
watch and pray that they enter not into temptation) or to pardon
such sins as have been committed and lie heavy upon our
conscience because they are in their kind notorious, or we have
long continued in them (this moved David very earnestly to
pray, as also Peter, and Manasseh).
Punishments of sin are either threatened or inflicted. They may
by extraordinary prayer be prevented (as the destruction of
Nineveh, threatened by Jonah, was). These may be removed (as
Manasseh's captivity was).
As ordinary prayer is to be made for others as well as for
ourselves, so likewise extraordinary prayer is to be made for
others as just occasion is offered. Moses's extraordinary prayer
was for the sin of the Israelites, and for God's judgment
threatened against them; so was Ezra's prayer.
§. 102. Of the Sundry Kinds of Fasts.
The helps afforded to extraordinary prayer are especially two:
Fasting. Vowing. To fast according to the notation of the Greek
words signifieth to abstain from food. In this general and large
acceptation, a fast is diversely taken. For there is a physical,
political, enforced moral, spiritual, extraordinary, hypocritical,
superstitious, heretical, and religious fast.
1. A physical fast is when, for health's sake, a person forbears
food. In many cases, physicians give direction to their
patients to abstain from eating and drinking for a time.
2. A political fast is when measures of abstaining from food
are enjoined for the preservation of plenty and the
prevention of penury.
3. An enforced and necessary fast is when people do not have
sufficient for ordinary meals: as in a city besieged or in a
ship at sea far from land, provision being very scarce,
people are forced to take only one meal a day or to make
every other day a fasting day. Thus, many poor folk are
forced to fast often times because they have nothing to eat.
4. A moral fast is when individuals eat and drink sparingly,
not as much as their appetite desires, but only enough to
preserve nature and maintain health and strength so that
their wanton and lustful flesh may not be pampered but
rather kept under: to which purpose tends this exhortation
of Christ; "Take heed to yourselves, lest at any time your
hearts be overcharged with surfeiting and drunkenness."
This is not properly a fast because something is taken, but
only respectively because something is forborne.
5. A spiritual fast is when individuals abstain from vice, which
is as food to their corrupt nature. Hereof the Lord speaks
where he says; "Is not this the fast which I have chosen to
loose the bonds of wickedness?" This is called a fast only by
way of resemblance.
6. A miraculous fast is when individuals, extraordinarily
assisted by the power of God, abstain from all manner of
food longer than the nature of man is able to endure: such
were the fasts of Moses, Elijah, and Christ, who fasted forty
days together.
7. An hypocritical fast is when individuals, without respect to
any occasion of fasting, appoint set times weekly, monthly,
or quarterly to fast. Thus the Pharisees (whom Christ taxes
of hypocrisy) fasted twice in a week; and blamed Christ
because his disciples fasted not, not regarding the occasion,
as Christ notes in his answer to them.
8. A superstitious fast is when individuals place religion and
holiness in the abstaining from meat, making the very
outward act of fasting to be a part of God's worship:
contrary to that which the Apostle says both of it, and other
like outward exercises; "Bodily exercise profiteth little."
9. An heretical fast is when individuals, making difference
betwixt meats for conscience sake, abstain from one kind,
and glut themselves with another kind, and yet count this a
fast. So did the Manichees of old, and so do the Papists at
this day. This the Apostle reckons up among the Doctrine of
Devils.
10. A religious fast is when individuals seasonably abstain from
refreshing their bodies to make them fitter for religious
duties.
§. 103. Of the Difference Betwixt a Religious Fast and Other
Fasts.
This religious fast is the fast which is to be used as a help to
extraordinary prayer. I will therefore more fully unfold the
description of it, and declare first how far we must abstain from
refreshing the body.
What is the seasonable abstinence here meant.
What are the religious duties whereunto we are made more fit by
fasting.
A religious fast is, in these three points, distinguished from all
the other forenamed fasts.
By the first from a moral, spiritual, and heretical fast. For a
moral fast, though it keeps a person from pampering and
glutting the body, yet it does not hinder a comfortable
nourishing and refreshing of it, as a religious fast does for the
time of the fast. A spiritual fast is no whit hindered by the body's
sustenance, if it is moderate. As for the heretical fast, therein it
is permitted even to glut the body with fish, sweetmeats, and
such like delicacies, so flesh be abstained from.
By the second, from a miraculous fast, which is not according to
the course of nature seasonable; and from a hypocritical fast,
which for the occasion of it is not seasonable; whereas the
religious fast is both for time and occasion (as we shall afterward
hear) seasonable.
By the third, from a physical, political, forced, and superstitious
fast: all which have other ends than a religious fast.
Observe those things which more largely and fully shall be
delivered in explication of the three forenamed points
concerning a religious fast, and compare them with the
descriptions of other fasts, and the said differences betwixt a
religious fast and other fasts will be easily discerned.
§. 104. Of Forbearing to Eat and Drink in the Time of a Fast.
Under this phrase of cherishing the body, eating and drinking
are especially meant: for thereby the body is more than by any
other thing nourished and refreshed; nothing is so absolutely
necessary thereto as food. Besides, the general nature and
matter of a fast consisteth therein especially: and therefore the
Scripture most usually expresses abstinence from food when it
mentions a fast. "Fast," saith Esther, "and neither eat nor drink."
"Let neither man nor beast," saith the King of Nineveh, when he
proclaimed a fast, "taste anything: let them not feed, nor drink
water." Of David it is also noted that in the day of his fast, he
would not eat meat.
Question: May not then in the time of a religious fast any
nourishment be taken?
Answer: To resolve this doubt, respect must be had both to the
continuance of a fast, and also to the persons that fast.
1. There may be occasions to continue a fast longer than the
strength of man is able to endure; and then so much food as
may preserve nature and maintain health and strength may,
and must be taken: yet with these two provisoes:
2. That the food which in such a case is taken be not delicate,
but rather coarse; so it be agreeable to his nature that takes
it.
3. That it be not taken unto fullness, but rather so sparingly, as
the person who fasts may feel the want of food; so as no
more than needs must for the preservation of health and
strength is to be taken.
Such a fast as this was that which Daniel kept for three weeks;
and with the forenamed provisoes was it observed.
2. Among the persons that keep a fast, some may be of a good
and strong constitution, and able without weakening their
bodies to abstain from all sustenance a day or two: these
ought altogether to abstain, though they feel some want of
food. Others are so weak, as if their stomachs be clean
empty of all food, they are unfit for any good duty: yea, if
long they continue empty, they may be so weakened as
hardly they will recover their strength again. Many women
when they are breeding and with child cannot leave
reaching (as we speak) after they rise in a morning, till they
have eaten something. Twenty-four hours fasting may make
many aged and sickly persons so weak, as they cannot be
able with comfort to perform any religious duty. Such
persons therefore may so far forth refresh themselves as
their need and weakness require. Though we have no
example of this case propounded in Scripture, yet we have a
sufficient ground for it, namely, that rule which both in the
old and also in the New Testament is laid down in these
words: "I will have mercy, and not sacrifice." To fast is not
more than sacrifice, to succour the body according to the
need thereof, is mercy.
§. 105. Of Forbearing Other Things Beside Food in a Fast.
1. As food is most especially to be forborne in a religious fast,
being principally intended under this phrase of refreshing
bodies, so are sundry other things also tending thereto
implied, as these which follow:
2. Sleep, which is intimated in the direction that the Prophet
gives in these words, "Lie all night in sack-cloth," whereby is
intended that either they should all night forbear sleep, or
else that by wearing sackcloth, they should be kept from
overmuch sleep (wherein they that lie in fine linen and soft
beds are prone to exceed). Thus David, to keep himself from
sleep in the time of his fast, would not come into a bed but
lay all night upon the earth. Though those particular rites of
wearing sackcloth, lying on the earth, sitting up all night,
with the like, be not overstrictly to be urged, or used, yet the
equity of them is still to be observed; which is, that in the
day of a fast we sleep less, and rise sooner than at other
times, that so the body may be somewhat the more afflicted
thereby, and that more time may be gained for religious
duties. If some sleep be not forborne, the want of food will
not be so much felt, nor the body so humbled and afflicted
as it should be.
3. Soft and brave apparel: The Lord expressly commanded his
people to put off their costly raiment; and so they did in the
day of their humiliation. It is recorded and commended that
the King of Nineveh in the day of a fast laid his robe from
him. When the time of David's fast was ended, then he
changed his apparel: whereby is intimated that in his fast he
did not wear such apparel as at other times he did. If kings
thus laid aside their royal apparel, much more must others
lay aside brave and costly apparel. The rite of putting on
sackcloth which the Jews used, shows that brave apparel
may not be worn; not such as at other times is lawful. Our
gentry upon mere fashion retain some shadow hereof, in
that for the time of Lent they lay aside all light colours and
go in black.
4. Matrimonial benevolence. The exception which the Apostle
makes of fasting and prayer when he dissuades man and
wife from defrauding one another shows that this in the
time of a fast must be forborne: which also Joel implies by
bidding the bridegroom and bride go out of their chamber.
5. Ordinary works of our calling: for they are expressly
forbidden in the Law; and in that it says, that the day of a
fast shall be a Sabbath of rest; it implies that as a Sabbath it
must be sanctified, and no manner of work done therein.
6. All pleasant and delightsome things. The Jews who at other
times were wont to use sweet-smelling oil, wherewith they
anointed their head and other parts of their body, did in the
time of their fast forbear to use it; as is noted in the
examples of David and Daniel: even so ought such
delightful things as are in use among us be laid aside.
7. All manner of sports, pastimes, and recreations: for the
recreation of the body by sports is contrary to humiliation.
If food, sleep, costly apparel, matrimonial benevolence,
works of our calling, sweet perfumes, with the like, must be
forborne, much more recreations, which are not so
necessary as the other and yet more delightful.
To conclude, such forbearance of refreshing the body is required
in the time of a fast, as may be felt, and by the sense thereof the
body somewhat afflicted: so did the Jews, as may be gathered
out of this their expostulation, "Wherefore have we fasted, and
afflicted our soul?" which though it were the expostulation of
hypocrites, yet of such as in outward religious exercises imitated
the saints. But more directly is this proved by a like phrase
which Ezra, that good and learned scribe, used, saying; "I
proclaimed a fast, that we might afflict ourselves before God."
Object. This is such a superstitious practice, as the Apostle
reproves under this phrase of not sparing the body.
Answer. Not so; for then should he condemn his own practice in
keeping under his body, and bringing it into subjection. There is
a great difference between not sparing the body and keeping the
body under. By not sparing the body (to omit the superstitious
conceit, which they whom the Apostle reproves, had of pleasing
God thereby) he means such an excess as weakens nature: but
by keeping under his body, he means such a moderate
forbearance of the things wherein the body delighted, as the
corrupt flesh, even the old man, might be subdued, and not
pampered. In the former place a man's outward body is
weakened, and the corrupt flesh not subdued: in the latter place,
the corrupt flesh is tamed, and yet the strength of a man's
outward body not impaired. What contradiction then is there
between these two places?
§. 106. Of the Occasions of a Fast.
This word, "seasonable," in the description of a religious fast,
has respect to the time of a fast: under which circumstance both
the occasion, and also the continuance of a fast is comprised.
For that is seasonably and in due time done, which on just
occasion is done, and which is so far done as may stand with a
person's ability to endure, without destroying or impairing
nature. Here therefore we will consider:
1. The occasions of a fast.
2. The continuance thereof.
The occasions of fasting must be (as we heard before of
extraordinary prayer) extraordinary, as when any extraordinary
blessing is withheld, or taken away from us: or any judgment is
threatened, or inflicted: or else when any grievous sin is
committed, for which there is cause to fear God's heavy
vengeance, with the like: and that either in our own behalf, or in
the behalf of others.
The blessing for which Anna fasted as well as prayed (for the
text says, she did not eat), though it were but a private and
temporary blessing, was extraordinary. So also that deliverance
for obtaining whereof, Jehoshaphat with the Jews in his time,
and Esther and Mordecai with the Jews in their time fasted, was
extraordinary.
The spiritual blessing for which the Church fasted when they
sent forth Apostles and ordained Elders, was extraordinary.
The judgment which was denounced against Nineveh (for
preventing whereof they fasted) and which was inflicted on
Israel in Joel's time (for removing whereof they also fasted) were
extraordinary.
The sin, for committing whereof, the Israelites fasted in
Samuel's time, was extraordinary.
The occasions which moved Ezra, Nehemiah and Esther to fast
in the behalf of others, were extraordinary.
Read all the fasts recorded and approved in the Scripture, and
you shall find the occasions of them to be extraordinary.
§. 107. Of Set Times of Fast.
This is to be noted against the superstitious weekly, monthly,
quarterly, and yearly set fasts of Papists, who having no respect
at all to the occasion, enjoin people for conscience sake to fast
every Friday, the eves before most of their holy-days, every
ember week and the time of Lent: at which times may fall out
occasions of rejoicing. So common a practice of fasting without
due respect had to the occasion, makes it lose the due respect
thereof.
Object. The Jews in the time of the captivity had many set fasts
in the year, as in the fourth, fifth, seventh, and tenth months.
Answer. They had special and extraordinary occasions both to
fast in those months, and also to continue every year to fast in
them so long as they did fast. The occasions were these: In the
tenth month Jerusalem began to be besieged, which was the first
sign of that horrible vengeance, that God by his Prophets had
often threatened to take of the rebellious Jews. In the fourth
month, the City was broken up, whereby God openly showed
that now he had forsaken that City. In the fifth month were not
only the King's house and all the houses of Jerusalem, but also
the house of God, that famous Temple which Solomon built,
burnt down to the ground, whereby the Lord declared that now
his presence, and protection was completely taken away from
them. In the seventh month Gedaliah was slain. This Gedaliah
was appointed a Governor over that remnant of people which
were left in Judea, after the greater sort of them were carried
away captives: now when he was slain, even all that remnant
also was scattered, none remained; which was a further
declaration of the extent of God's wrath against them. Thus God
many ways manifesting his indignation against the Jews, they
had just cause even with fasting to humble themselves all those
times: and because they felt the smart of every one of those
strokes all the time of the captivity, they continued (as there was
just cause) their times of humiliation by fasting, till the captivity
was ended: but after that God's favourable countenance was
turned to them again, they left off those days of fast. Now the
Papists can show no such cause of their forenamed set fasts: so
as the example of the Jews can be no warrant to them.
2. Object. The same days are observed in our Church for
fasting days.
Answer. They are retained by us only as political and civil fasts,
for the better preservation of flesh, but maintained by them as
religious fasts.
§. 108. Of the Continuance of a Fast.
To know the right and due continuance of a fast, it is needful to
put a difference between a fast in whole, and in part. A fast in
whole is such a fast as we have described, wherein there is an
utter abstinence (except in case of necessity) from refreshing the
body with any food at all. A fast in part is when a person takes
some nourishment in the days of their fast: and this is when
there is occasion for fasting longer than a person is able to
forbear all manner of sustenance: for example, a person of great
use, whose death is a very great loss, is stricken with a
dangerous sickness, and lies between hope and fear for some
week or more: their issue being unknown, their friends earnestly
desire their life, continue to fast and pray every day, until they
see what issue the Lord will give: now because of the long
continuance of such a fast, every day they take one meal to
preserve the strength of their body. The like fast may be used
when a city is besieged, and the inhabitants enclosed by their
enemies on every side. Now because such a fast may be long
endured, and the occasion thereof may be longer or shorter, no
set time can be given for the continuance of it, but only that it be
ordered according to the occasion that God gives.
As for the other more true and proper fast, a fast in whole, which
was described before, and of which we now especially speak; a
whole natural day is a fit time for the continuance of it. Our
natural day consists of twenty-four hours: Of less continuance, a
religious fast (as I take it) may not be. In the Law, the day of a
fast is called a Sabbath: the time of a Sabbath must therefore be
allotted unto it: now a Sabbath contains the seventh part of a
week, which is twenty-four hours. Where Esther enjoins a fast of
three days, she mentions the night as well as the days, showing
thereby that the night must be reckoned as a part of that day
wherein a fast is observed.
In the space of twenty-four hours only one ordinary meal is
forborne (the fast beginning at the end of one meal, and when
the fast is ended, another meal being taken): but less than one
meal in a fast cannot be forborne. This therefore is the shortest
time, which yet will appear to be long enough, if a fast be rightly
and duly observed. For the last meal which is taken before a fast,
ought to be a very moderate and spare meal; so moderate, that
as soon as it is taken, we may without heaviness, drowsiness,
and dullness, set ourselves to examination, meditation,
conference, reading, prayer, and such like religious exercises in
private, as a preparation unto the more solemn exercises to be
performed in a fast. Most meet it is that this preparation be in
the evening, and the fast then to begin. From even to even (saith
the Law) shall ye celebrate your Sabbath: meaning a fast. So as
immediately after a spare supper, all servile works of our calling
laid aside, the forenamed preparation is to begin, and continue
so long as conveniently we can sit up, even longer and later than
on other days we use to go to bed. Then after some sleep is
taken, in the next morning rising sooner than ordinarily we use
to do, after some renewing of our preparation, the rest of the
time even till the twenty-four hours from the beginning of our
evening preparation, be ended, is to be spent in the solemn
exercises of Religion appertaining to a fast. If a fast be
continued, as hath been before set down, two whole days, it is as
much as our weak nature can well endure, without impairing the
health and strength of our body.
Object. Paul, and they who were in the ship with him, fasted
fourteen days, and took nothing.
Answer. They are said to fast because being all that time in
danger of their lives, much perplexed, and busied in saving the
ship, they had no leisure to take one ordinary meal: so as that
was not a proper fast, but yet an extraordinary abstinence, no
more taken than was necessary to preserve life: and therefore
Paul, fearing lest some of them might faint, exhorted them to
take some meat, adding this reason, "This is for your health"; as
for this phrase ("They took nothing"), it is but an hyperbolical
speech.
2. Object. Esther, and the Jews in her time fasted three days
and three nights together.
Answer. The Jews lived under a hotter climate than we do, and
in that respect could endure to fast longer than we who live in
the Northern and colder part of the world.
§. 109. Of Supplication, the Most Principal End of a Religious
Fast.
The last point noted in the description of a Religious Fast
concerns those duties of Religion which are the end of a Fast,
and for our better fitting whereunto a Fast is undertaken. The
most principal duty of all is supplication: whereunto as
subordinate to prayer, may be added Examination, humiliation,
mortification, etc. Because extraordinary prayer is the most
especial end of fasting, I have annexed fasting as an help
thereunto: for which I have good warrant by the usual tenor of
the Scripture, which joins Fasting and Prayer together. When
the Prophets saw cause to use extraordinary Prayer, they were
wont to call upon the people to fast. Sanctify a Fast (saith Joel)
when upon an extraordinary occasion he prescribed a form of
prayer for them to use. In like manner says Ezra; I proclaimed a
Fast, that we might seek of God a right way, etc. And accordingly
they observed his direction, and joined fasting and prayer
together: for says he, We fasted, and besought our God, etc. So
says Nehemiah of himself, I fasted and prayed. And of the
Church in the New Testament, it is said, when they sent forth
Paul and Barnabas, they fasted and prayed: and when they
ordained Elders, they Prayed and fasted.
Great reason there is to add Fasting to extraordinary Prayer: for
when there is an extraordinary occasion of Prayer, extraordinary
ardency and continuance in prayer must be used, as was before
shown. Now fasting quickens our spirits, and rouses up our dull
hearts, and so both sharpens our prayers, adding life and
efficacy unto them, and also makes us able to hold out, and
continue the longer in Prayer. For as fullness makes a person
drowsy in body, and heavy in spirit, (so as they can neither pray
ardently, nor continue long in prayer) so fasting makes them
fresh and cheerful both in body and spirit. Note the most ardent
and long-continued supplications in Scripture, and you shall
find them supported by fasting. Besides, as fasting is a help to
prayer, so it is a testimony of our vehement and earnest desire of
obtaining that which we pray for: for by our voluntary
abstaining from ordinary food, and other delights of our body,
we show that we prefer the thing which we pray for, before
them.
The other duties which were reckoned up among the ends of a
Religious Fast, as Examination, humiliation, and mortification,
(as was before noted) subordinate unto Prayer, and helpful