Personal and Family Fasting and Humiliation

Thomas Boston, 1676–1732
 

ZECHARIAH 12:12, "And the land shall mourn, every family apart—their wives apart."

 

CHAPTER I

OF PERSONAL AND FAMILY FASTING AND HUMILIATION IN THE GENERAL

RELIGIOUS fasts, kept in secret, by a particular person apart by himself, and by a particular family apart by themselves, concerning which this Memorial is presented both to saints and sinners, are not indeed the stated and ordinary duties of all times, to be performed daily, or at set times recurring; such as prayer, praise, and reading of the Word are: but they are extraordinary duties of some times, and to be performed occasionally, as depending entirely, in respect of the exercise of them, on the call of providence, which is variable.

They are authorised, and enjoined us, in the Word of God; and therefore, when we shall have performed them, we must say, "we are unprofitable servants, we have done that which was our duty to do;" and must abhor the least thought of meriting thereby.

The particular seasons of them are determined by providence. Wherefore they who would be practisers of them must be religious observers of providence; otherwise God may be calling aloud for weeping and mourning, and girding with sackcloth, while they, not heeding it, are indulging themselves in joy and gladness, Isaiah 22:12, 13; a dangerous adventure! Verse 14, "Surely this iniquity shall not be purged from you, until you die, says the Lord."

Hence the most serious and tender among knowing Christians, will readily be found the most frequent in these exercises. It is on the pouring out of the Spirit, that the land is to mourn, every family apart and their wives apart, Zechariah 12:10, 12. Paul was a scene wherein corrupt nature showed her cursed vigor, he being, when he was bad, very bad; and grace, in its turn, its sacred power, he being, when he was good, very good, and then in fastings often, 2 Corinthians 11:27.

These duties consist of an external and circumstantial part, and an internal and substantial part.

To the external and circumstantial part of them belong time, place, and abstinence.

I. First of all, a proper time must be set apart for these duties. And this is to be regulated by Christian prudence, as best suits the circumstance of the person or family.

We find the saints in scripture ordinarily kept their fasts by DAY. But we have an instance of a personal fast kept by NIGHT, 2 Samuel 12:16, "David fasted, and went in, and lay all NIGHT upon the earth." This I do the rather notice, to obviate the excuse of those who quite neglect this duty, under the pretense of their not being masters of their own time. If the heart can be brought to it, one will readily find some time or other for it, either by day or else by night. It is recorded to the honor of one of the weaker gender, namely, Anna, that she "served God with fastings and prayers night and day." Luke 2:36, 37.

As to the QUANTITY of time to be spent in personal or family fasting and humiliation, the duty, I judge, is to regulate it, and not it to regulate the duty. The family fast of Esther with her maidens, observed also by all the Jews in Shushan, lasted three days, Esther 4:16. We read of the fasting-day, Jeremiah 36:6. Sometimes, it would seem, it was but a part of a day, that was spent in such exercise; as in Cornelius, his personal fast, which seems to have been over before the ninth hour, that is, before three o'clock in the afternoon; Acts 10:30, "Four days ago I was fasting until this hour, and at the ninth hour I prayed in my house," before which time of the fourth day, Peter, to whom Cornelius says this, might be come; there being but thirty-six miles from Joppa to Caesarea, where he came on the second day after he set out from Joppa, verses 23, 24; compare verses 8, 9, 17. Much about that time of the day, Daniel got the answer of his prayers, made in his personal fast, namely, about the time of the evening oblation, or the ninth hour, Daniel 9:21. And the people being "assembled with fasting, (Nehemiah 9:1,) they read in the book of the law of the Lord their God, one-fourth part of the day, and another fourth part they confessed and worshiped the Lord their God," verse 3. So they continued in the work six hours, from nine o'clock in the morning, as it would seem, until three afternoon; that is, from the time of the morning sacrifice, to the evening sacrifice, with which the work seems to have been closed, as, it may be presumed, they spent the morning in private preparation for the public duty.

Wherefore I judge, that none are to be solicitous as to what quantity of time, more or less, they spend in these exercises, so that the work of the time be done. Nay, I very much doubt, men lay a snare for themselves in tying themselves to a certain quantity of time in such cases. It is sufficient to resolve, that, according to our ability, we will take as much time as the work shall be found to require.

II. A proper place is also to be chosen, where the person or family may perform the duty without disturbance from others. Time and place are natural circumstances of the action; and all places are alike now, under the gospel; none more holy than another. Men may pray everywhere, whether in the house or in the field, "lifting up holy hands," 1 Timothy 2:8. Only forasmuch as family fasting is a private duty, it requires a private place; and personal fasting a secret duty, it requires a secret place; according to the caution given us by our Savior; Matthew 6:18, "That you appear not unto men to fast, but unto your Father which is in secret."

III. Abstinence is included in the nature of the thing; abstinence from meat and drink, and all bodily pleasures whatever, as well as ceasing from worldly business. The Jews are taxed for finding pleasure, and exacting their labors in the day of their fast, Isaiah 58:3. A time of religious fasting, is a time for one's "afflicting his soul," verse 5, by denying himself even those lawful comforts and delights which he may freely use at other times. Exodus 33:4, "The people mourned, and no man did put on him his ornaments." Daniel 9:3, "I set my face unto the Lord God, to seek by prayer, and supplications, with fasting, and sackcloth and ashes." 1 Corinthians 7:5, "Defraud you not one the other, except it be with consent for a time, that you may give yourselves to fasting and prayer."

The rule for abstinence from meat and drink, cannot be the same as to all; for fasting, not being a part of worship, but a means to dispose and fit us for extraordinary worshiping, is to be used only as helping thereto; but it is certain, that what measure of it would be helpful to some for that end, would be a great hindrance to others. Wherefore weakly persons, whom total abstinence would disfit and indispose for duty, are not called to fast at that rate; in their case, that saying takes place; Hosea 6:6, "I desired mercy and not sacrifice." Yet ought they not in that case to indulge themselves the use of meat and drink, with the same freedom as at other times; but to use a partial abstinence, altering the quantity or quality of them, or both, so as they may thereby be afflicted, as the Scripture expresses it, Leviticus 23:29. So Daniel in his mourning, Daniel 10:3, "Eat no pleasant bread, neither came flesh nor wine into his month."

Meanwhile, all these things are but the outward shell of these duties; the internal and substantial part of them lies in the following spiritual exercises.

1. Serious meditation, and consideration of our ways, Hag. 1:5. Such times are to be set apart from conversing with the world, that we may the more solemnly commune with our own hearts, as to the state of matters between God and us. In them we are diligently to review our past life. "Search and try our ways."—Lamentations 3:40. And we are to search out our sins, by a sorrowful calling to remembrance the sins of our heart and life, and that as particularly as we can; and to search into them, by a deep consideration of the evil of them, and of their aggravations, the light, love, mercies, and warnings, we have sinned against; tracing them up to the sin of our nature, the impoisoned fountain from whence they have all proceeded. And the more fully and freely we converse with ourselves upon them, we will be the more fit to speak unto God anent them, in confession and pleading for pardon.

2. Deep humiliation of soul before the Lord; the which was signified by the sackcloth and ashes used, under the law, on such occasions. The consideration of our ways is to be pursued, until our soul be humbled within us; our heart rent, not with remorse for sin only, but with regret and kindly sorrow for it, as an offence to a "gracious and merciful God," Joel 2:12, 13; our face filled with shame and blushing before him, in the view of our spiritual nakedness, pollution, and defilement, Ezra 9:6; and we loathe ourselves as most vile in our own eyes, Ezekiel 36:31; Job 40:4.

3. Free and open confession of sin before God, without reserve. This is a very material part of the duty incumbent on us in religious fasting; and the due consideration and deep humiliation just now mentioned, do natively issue in it; producing, of course, extraordinary confession of sin, an exercise most suitable on such an occasion. Hence the Jews spent "one fourth part of the day in confessing and worshiping," Nehemiah 9:3; and the angel, who brought the answer to Daniel's supplications about the time of the evening oblation, found him still praying and confessing his sin, Daniel 9:20, 21. For here the sinner duly humbled has much ado, acting against himself the part of an accuser, recounting before the Lord his transgressions of the holy law, so far as he is able to reach them; the part of an advocate opening up the particulars, in their nature, and aggravating circumstances; and the part of a judge, justifying God in all the evil he has brought upon him, and condemning himself as unworthy of the least of all his mercies, and deserving to perish under eternal wrath.

4. The exercise of repentance in turning from sin unto God, both in heart and life, the native result of deep humiliation and sincere confession; Joel 2:12, "Turn you even to me—with fasting, with weeping, and with mourning." In vain will we fast, and pretend to be humbled for our Bins, and make confession of them, if our love of sin be not turned into hatred; our liking of it into loathing; and our cleaving to it, into a longing to be rid of it; with full purpose to resist the motions of it in our heart, and the outbreakings thereof in our life; and if we turn not unto God as our rightful Lord and Master, and return to our duty again. If we are indeed true penitents, we will turn from sin, not only because it is dangerous and destructive to us; but because it is offensive to God, dishonors his Son, grieves his Spirit, transgresses his law, and defaces his image; and we will cast away all our transgressions, not only as one would cast away a live-coal out of his bosom, for that it burns him; but as one would cast away a loathsome and filthy thing, for that it defiles him.

But withal, it is to be remembered, that the true way to deal with a hard heart, to bring it to this temper, is to believe the gospel. As ravenous birds first fly upward, and then come down on their prey; so must we first soar aloft in believing, and then we shall come down in deep humiliation, sincere and free confession, and true repentance—Zechariah 12:10, "They shall look upon me whom they have, pierced, and shall mourn." Therefore the Scripture proposes the object of faith in the promise of grace as a motive to repentance, that by a believing application thereof the hard heart may be moved and turned; Joel 2:13, "Turn unto the Lord your God, for he is gracious." One may otherwise toil long with it; but all in vain. "Without faith it is impossible to please God," Hebrews 11:6; and therefore impossible to reach true humiliation, right confession, and sincere repentance, which are very pleasing to him, Jeremiah 31:18, 19, 20. The unbelieving sinner may be brought to roar under law-horror; but one will never be a kindly mourner, but under gospel influences. When guilt stares one in the face, unbelief locks up the heart, as a keen frost does the waters; but faith in the Redeemer's blood melts it, to flow in tears of godly sorrow. Hard thoughts of God, which unbelief suggests to a soul stung with guilt, alienate that soul more and more from him; they render it like the worm, which, when one offers to tread upon it, presently contracts itself, and puts itself in the best posture of defense it can; but the believing of the proclaimed pardon touches the heart of the rebel so; that he casts down himself at the feet of his Sovereign, willingly yielding himself to return to his duty.

5. Solemn covenanting with God, entering into, or renewing covenant with him in express words. As a fast-day is a day to "loose the bands of wickedness," so it is a day for coming explicitly into the bond of the holy covenant; Jeremiah 50:4, "Going and weeping, they shall go, and seek the Lord their God." Verse 5, "Saying, come, and let us join ourselves to the Lord, in a perpetual covenant that shall not be forgotten." Accordingly, this was an eminent part of their fast-day's work, Nehemiah 9:38. It follows of course, on due humiliation, confession, and the exercise of repentance, whereby, the league with sin is broken. And it lies in a solemn professing before the Lord, that we take hold of his covenant, believing on the name of his Son as the Savior of the world, and our Savior, and that in and through him, he will be our God, and we shall be his people; and that we are from the heart content, and consent to take him for our portion, Lord and Master, and resign ourselves to him only, wholly, and forever. Hebrews 8:10, "This is the covenant, I will be to them a God, and they shall be to me a people." Isaiah 49:8, "I will give you for a covenant." Chapter 56:6, "Every one that takes hold of my covenant." John 1:12, "As many as received him, that believe on his name." Psalm 16:2, "O my soul, you have said unto the Lord, you are my Lord." Isaiah 44:5, "One shall say, I am the Lord's."

6. Lastly, Extraordinary prayer, in importunate addresses and petitions unto our covenanted God, for that which is the particular occasion of our fast. The confession and the covenanting are, both of them, to be done prayer-wise, as appears from Daniel 9:4–15; Nehemiah 9:6–38. But besides, there must be prayers, supplications, and petitions made for what the person or family has particularly in view in their fast; Psalm 35:13, "When they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer returned into mine own bosom." And, indeed, the great end and design for which such fasts are to be kept, is, that thereby the parties may be the more stirred up unto, and fitted for wrestling with God in prayer, anent the case which they have particularly at heart. So the Ninevites having their threatened overthrow at heart, it was ordered, that "man and beast" should be "covered with sackcloth, and cry mightily unto God."—Jon. 3:8; that is, that the men should cry in prayer for pity and sparing; and to the end they might be moved to the greater fervency in these their praying cries, it is provided, that they and their beasts too should be covered with sackcloth; and that their beasts, having fodder and water withheld from them on that occasion, should be made to cry for hunger and thirst, even to cry unto God, namely, interpretatively, as the "young ravens cry unto him."—Job 38:41. At which rate, the cries of the beasts, being mixed with the cries of men, would make the solemnity of that extraordinary mourning very great; and the hearts of men being, every now and then during that solemnity, pierced with the cries of the harmless brutes, would be stirred up to a more earnest, fervent, and importunate pleading with God for mercy.

Thus far of personal, and family fasting and humiliation in the general.

 

CHAPTER II

OF PERSONAL FASTING AND HUMILIATION IN PARTICULAR

FROM what is said, it appears, that a PERSONAL fast is a religious exercise, wherein a particular person, having set apart some time from his ordinary business in the world, spends it in some secret place by himself, in acts of devotion tending to his humiliation and reformation, and particularly in prayer, with fasting. Concerning the which we shall consider, 1st, The divine warrant for it. 2d, The call to it; and, 3d, Offer advice how to manage it.

 

SECTION I.—OF THE DIVINE WARRANT FOR PERSONAL FASTING AND HUMILIATION

FORASMUCH as will-worship is condemned by the Word, and that can never be obedience to God, whereof his revealed will is not the reason and rule, it concerns all who would perform this duty in faith, so as to have accepted it of him, to know who has required it at their hands. And to set that matter in a light sufficient to satisfy and bind it upon the conscience, as a duty owing unto God, let these few things following be duly weighed—

1. God requires it in his Word, and that both directly and indirectly.

It is directly required; James 4:9, "Be afflicted and mourn, and weep." It is plain enough from the context, these things are proposed as agreeing to particular persons in their personal capacity. See verse 8, 10. And what it is that is required of them in these words, could not miss to be as plain to those unto whom they were originally directed; to wit, that it is fasting and humiliation that was intended by them. For this epistle was written to those who were Jews by nation, "the twelve tribes scattered abroad," chapter 1:1. And this is the very language of the Old Testament in that case, the same manner of expression, in which their prophets called them to it. Leviticus 23:27.—"On the tenth day of this seventh month, there shall be a day of atonement, and you shall afflict your souls to wit, "with fasting." Isaiah 58:5, "Is it such a fast that I have chosen? a day for a man to afflict his soul?" Or, more agreeable to the original, "Shall a fast I will choose, a day of men's afflicting their soul, be like this?" Joel 2:12.—"Turn you even to me,—with fasting, and with weeping, and with mourning." And the mourning required in these texts, differs from the weeping, as the habit and gestures of mourners differ from their tears; Genesis 37:34; Ecclesiastes 3:4, directly pointing unto the duty of fasting and humiliation.

It is also required indirectly in the word, which supposes it to be a duty the saints will practice, inasmuch as divine directions are given anent it. Now, it is inconsistent with the holiness of God, to give directions for regulating of will-worship, "which he does simply condemn, Matthew 15:9; Colossians 2:23; Jeremiah 7:31. But our Savior gives directions about personal fasting; Matthew 6:16, "When you fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast. Truly I say unto you, they have their reward." Verse 17, "But you, when you fastest, anoint your head, and wash your face:" Verse 18, "That you appear not unto men to fast, but unto your Father which is in secret; and your Father which sees in secret shall reward you openly." And it is evident, that these directions do concern secret and personal fasting; for, besides that the text speaks expressly of that which is done in secret, and, therefore, is to be kept secret, contrary to the practice of the hypocritical Pharisees, who made it their business to publish their secret devotions, the outward signs of fasting are commended in the case of public fasts, Exodus 33:4; Jonah 3:8; Joel 2:15–17. In like manner the apostle Paul gives a direction about this duty. 1 Corinthians 7:5, "Defraud you not one the other, except it be with consent for a time, that you may give yourselves to fasting and prayer;" where the consent mentioned as necessary, determines the fasting to be personal; forasmuch as, in the case of public fasts, that matter is predetermined by a superior authority; and in the case of family fasts, it follows of course, on the appointment of such a fast.

2. It is promised that the saints shall perform this duty; Zechariah 12:10, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplications." Verse 12, "And the land shall mourn, every family apart,—and their wives apart." Thus, in virtue of the grace of the covenant, this duty is made the matter of a promise, even as other duties of holy obedience are. Accordingly our Lord promised it, in the case of his disciples in particular, Matthew 9:15, "The days will come when the Bridegroom shall be taken from them, and then shall they fast;" to wit, personally; for it was not the neglect of the public fast appointed and stated in the law, Leviticus 23:27–32, that they were taxed for, but the neglect of personal fasting, used by the disciples of John, upon the occasion of their Master, the friend of the Bridegroom, his being taken from them; and also by the Pharisees, out of their superstitious and vain-glorious disposition, Matthew 9:14, with Luke 18:12.

3. It is recommended unto us by the practice of the saints mentioned in Scripture. It was, as we have already seen, practiced by David, a man "according to God's own heart." 2 Samuel 12:16; Psalm 35:13. By Daniel, a man greatly beloved. Daniel 9:3 and 10:2, 3; and by the devout centurion, Acts 10:30. It was a frequent exercise of Paul, the laborious apostle of the Gentiles, 2 Corinthians 11:27. These all had the seal of God's good pleasure with their work set upon it, in the communion with God allowed them therein. And it is our duty to go forth by the footsteps of the flock, following their approved example.

4. Lastly, That occasional religious fasting and humiliation is a duty required in the Word of God, and to be performed by societies in a public capacity, will not, I presume, be questioned. Now, upon that ground, the duty of personal fasting and humiliation may be thus evinced.

1st, There is nothing in the nature of religious fasting and humiliation, that of itself is public, or necessarily requiring a plurality of persons to join therein. The preaching of the word, and celebration of the sacraments, do, in their own nature, require society, and therefore are not to be used by a single person alone in his closet. But it is not so in this case. One may keep a fast alone, as well as he may pray, read the scriptures, and sing psalms, alone. Now, whatever ordinances God has appointed, and has not tied to societies or assemblies, nor to any certain set of men, they are the duty of every one in particular, who is capable to perform them.

2dly, The ground upon which the duty of fasting and humiliation is bound on societies; in a public capacity, takes place in the case of particular persons, namely, that extraordinary duties are called for on extraordinary emergents and occasions. If then a church or congregation is called to fasting and humiliation, on such occasions in their case; is not a particular person called to the same, on such occasions in his case? If abounding sin, or judgments threatened or inflicted on a land, require solemn public fasting and humiliation; do not the same things, in the case of a particular person, call for personal fasting and humiliation? Surely every one ought to keep his own vineyard with the same diligence the public vineyard is to be kept; if one does not so, it will be bitterness in the end, Canticles 1:6.

3dly, Extraordinary duties to be performed by a whole nation, church, or congregation, cannot be soon overtaken, because all great bodies are slow in their motions, and sometimes the season may be over, before they can move thereto in a public capacity; yes, and often God is calling aloud, by his providence, for national and congregational fasting and humiliation, when the call is not heeded by them, on whom it is incumbent to appoint them. Now, what should particular persons, discerning the call of providence, do in such cases? Must they sit still, and not answer the call as they may, because they cannot answer it as they would? Should they not rather keep personal and family fasts, for those causes for which others either cannot or will not keep public fasts? as in the case of God's pleading with the land of Egypt, "He who feared the word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses," Exodus 9:20. When the Jews are dispersed, some of them in one country, some in another, how shall the land mourn? Must they wait until they be gathered together? No; but the land shall mourn, families apart, and particular persons apart; even as when our neighbor's house is on fire, we do not tarry until the whole town or neighborhood be gathered; but immediately fall to work ourselves, to do what lies in our power for quenching the flames.

And thus much shall suffice to have spoken of the "divine warrant" for this extraordinary duty.

 

SECTION II.—OF A PROVIDENTIAL CALL TO PERSONAL FASTING AND HUMILIATION

THE case of the church, the case of a neighbor, and one's own private case, may each of them separately, and much more all of them conjunctly, found a providential call to personal fasting and humiliation. The prophet Daniel kept a personal fast on the church's account, Daniel 9:2, 3. David on his neighbor's account, Psalm 35:13, and on his own, 2 Samuel 12:16.

Zion's children should reckon her interest theirs; and as secret personal fasting for public causes, argues a truly public spirit; so it is highly commendable, and being rightly managed, is very acceptable in the sight of God, Daniel 9:20, 21.

The communion of saints is an article of our creed, and a most beneficial thing in the practice thereof. Considered only in these two parts of it, namely, a communion of burdens, Galatians 6:2, and a communion of prayers, James 5:16, it is one of the best cordials the travelers towards Zion have by the way. For one to love his neighbor as himself, whereof secret fasting on his account is a good evidence, is more than all whole burnt-offerings and sacrifices, Mark 12:33. And whether it do good to his neighbor or not, it will not fail, if rightly managed, to return with a plentiful reward into his own bosom, according to the Psalmist's experience, Psalm 35:13.

Howbeit, it is hardly to be expected that one will be brought to the practice of this duty on the account of others, until once he has been engaged therein upon his own account. But surely, if professors of religion were more exercised about their own spiritual case, this duty of personal fasting and humiliation would not be so rare as it is. Paul, who had much of this kind of exercise, Acts 24:16, was "in fastings often," 2 Corinthians 11:27; "kept under his body, and brought it into subjection," 1 Corinthians 9:27.

Now, any or all of these cases call for this extraordinary duty, in three kinds of events, other circumstances agreeing, and pointing thereto in the conduct of providence.

Either, 1, When there is any special evil actually lying upon us, the church, or our neighbor in whom we have a special concern; whether it be a sinful or a penal evil. There are some sins that leave such guilt on the conscience, and such a defilement on the heart and life, as call aloud for fasting and humiliation, in order to a recovery from the dismal effects thereof, James 4:8, "Cleanse your hands you sinners, and purify your hearts you double-minded." Verse 9, "Be afflicted, and mourn, and weep." Accordingly the Israelites gathered to Mispeh, being sensible of the abominable idolatries they had fallen into, "fasted that day, and said, We have sinned against the Lord," 1 Samuel 7:6.

In like manner, when the tokens of God's high displeasure are gone out in afflicting providences, it is time for us to roll ourselves in the dust; and so to accommodate our spirit and way to the dispensation, humbling ourselves before him with fasting. Thus Nehemiah found himself called to fasting, upon information received of the continued ruins of Jerusalem, and the affliction that the returned captives were in, Nehemiah 1:3, 4; David, and those with him, upon the news of the defeat of Israel, and the death of Saul and Jonathan, 2 Samuel 1:12; and the people, upon the consideration of the slaughter which the Benjamites had made among them, Judges 20:26.

Or, 2, When there is any special stroke threatened and impending. Thus the inhabitants of Jerusalem, being in imminent danger from their enemies, were providentially called to weeping and mourning, though they heeded it not, Isaiah 22:12, 13. But the Ninevites took such an alarm, and complied with the call of providence, Jon. 3:4–9. So did David, when God struck his child with sickness, 2 Samuel 12:15, 16. Yes, and so did even Ahaz, when he had heard Elijah's heavy message against him and his house, 1 Kings 21:27. When the lion roars, it becomes us to fear; when God's hand is lifted up, and he appears to be about to strike, it is high time for us to strip ourselves of our ornaments, and to lie in sackcloth and ashes.

Or else, 3, When there is some special mercy and favor to be desired of the Lord; as was the return of the Babylonish captivity, for which Daniel kept his fast, Daniel 9:1–3. Christians exercised into godliness, will rarely, if ever, want their particular suits, and special errands unto the throne of grace. The same God, who makes some mercies fall into the lap of others, without their being at much pains about them, will give his own children many an errand unto himself for them, before they obtain them, because they must have them in the way of the covenant; whereas they come to others only in the way of common providence, in which a blasting curse may come along with the mercy.

To set this matter in yet a clearer light, we shall exemplify these general heads, in one's own private case; and that in several instances, to be accommodate to the case of the Church, and of our neighbor, by those who are disposed religiously to observe and consider the dispensations of providence. There is a variety of these particular cases, which, with agreeing circumstances to be discerned by each one for himself, call for personal fasting and humiliation. As,

1. When, through a long track of sinning and careless walking, the case of one's soul is left quite in disorder and confusion; Isaiah 32:11, "Tremble you women that are at ease; be troubled you careless ones; strip you and make you bare, and gird sackcloth upon your loins." Certainly the voice of God unto such is, "Thus says the Lord of Hosts, Consider your ways," Haggai 1:5. Want of consideration ruins many. They deal with their souls, as some foolish men do with their estates, running on without consideration, until they have run themselves aground. But those who adventure so to take a time for sinning, have need to take also a set time for mourning; for it is not to be expected, that accounts which have been long running on, can be cleared and adjusted with a glance of one's eye. O careless sinner, consider how matters stand between God and you; are you in any tolerable case for the other world, for death and eternity? are not matters gone quite to wreck with your soul? are you not pining away in your iniquity? is not the state and condition of your soul like that of the sluggard's vineyard, that "was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down?" Proverbs 24:31. O set about personal fasting and humiliation. Ordinary pains will not serve to recover the long neglected garden; it must be trenched, dug deep. A little may help the case, that is timely seen to; but all this will be little enough for your, which has lain so long neglected.

2. When one is under convictions, entertaining some thoughts to reform. On such an occasion was that fast kept, Nehemiah 9:1, 2, and had very good effects, verse 38, chapter 10:1, 28, 29. This method is, in such a case, a proper means to bring men to a point in the matter, and to fix their resolutions, otherwise ready to prove abortive. Some have convictions, which, at times, coming and passing away, like a stitch in one's side, set them now and then, to their prayers; but never prevail to bring them to a settled course of reformation of life; their disease is too inveterate to be so easily carried off. But were they so wise as to make these convictions a matter of solemn seriousness, setting some time apart on that occasion for personal fasting and humiliation, they might, through the divine blessing, turn to a good account for the interest of their souls.

3. When the conscience is defiled with the guilt of some atrocious sin. Does national guilt of that kind require national fasting? and does not personal guilt of the same kind, require personal fasting? Yes, sure, God calls men, in that case, to be afflicted, and mourn, and weep, James 4:8, 9. Strong diseases require strong remedies; and conscience-wasting guilt, deep humiliation; as in David's case, Psalm 51, and Peter's, Matthew 26:75. This kind of guilt, deeply wounding and stinging the soul, defiling and wasting the conscience, may be without any scandalous enormities of life, appearing to the view of the world. God is witness to secret sins, even to the sins of the heart; and men of tender consciences will be sick at the heart with such sins as are hidden from all the world, and will never move others.

4. When one would gladly get over a snare he is often caught in, and have victory over a lust that has often mastered him. There are not a few who have many good things about them, yet lack ONE thing; and that one thing is like to part between Heaven and them; marring all their good things, both by way of evidence and of efficacy, Mark 10:21. They know that it is wrong; they often resolve to amend; and they would gladly get above it; but whenever a new temptation comes, Satan attacking them on the weak side, down go all their resolutions, like a bowing high wall, whose breaking comes suddenly in an instant; and they are hard and fast in the snare again. O consider, that this kind goes not out but by prayer and fasting, Matthew 17:21. Set therefore some time apart for personal fasting and humiliation, on the account of that very thing, that you may wrestle with God in prayer anent it, and use this method time after time, until you prevail against it; else that one thing may ruin you; and you will be condemned for it, not because you could not help it, but because you would not use the means appointed of God for relief in that case.

5. When one is under a dead desertion; in which case the Lord is departed, the usual influences from Heaven are withheld, but the wound not smarting by reason of spiritual deadness, the party is not much moved therewith. This was the case of the spouse, Canticles 3:1, "By night on my bed I sought him whom my soul loves; I sought him, but I found him not." And for a recovery from it, she made some extraordinary efforts in the way of duty, verses 2–4. The same appears to be the case of many, with whom some time a-day it was better than now. God hides his face from them; their incomes from Heaven are rare and scanty, in comparison of what they have formerly been; they are sighing and going backward. Though they go the round of ordinary religious exercises still, yet it is long since they had a token from the Beloved, access to or communion with God in them. O fast and pray for a recovery, as did Israel, when, after they had been long deserted, and very little affected with it, they began at length to lament after the Lord, 1 Samuel 7:2, 6. It requires much, in the way of ordinary means, for to go to the ground of such a case, wherein by much slothfulness the building has decayed, and through idleness of the hands the house drop through. Though true grace can never be totally lost, yet it may be brought to such a very low pass, that as some scholars, for retrieving the loss sustained through long absence from the school, must begin anew again; so some Christians, in order to their recovery, must be carried through the several steps of conversion again, as we may learn from our Savior's words to Peter, with relation to his fall; Luke 22:32, "I have prayed for you, that your faith fail not; and when you are converted, strengthen your brethren."

6. When one is under a felt and smarting desertion; Isaiah 49:14, "Zion said, The Lord has forsaken me, and my Lord has forgotten me." This is a more hopeful case than the former; howbeit it goes to the quick; Proverbs 18:14, "The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?" There are many bitter ingredients in it, which make it a sorrowful case, exquisitely painful to the soul, like that of a woman "forsaken and grieved in spirit, and a wife of youth—" Isaiah 54:6. To one thus deserted, wrath appears in the face of God, and impressed on every dispensation, Psalm 88:7, 8. To his sense and feeling, his "prayer is shut out," Lamentations 3:8; and flashes of Hell come into his soul," Psalm 88:15, 16. Under the pressure hereof, some very grave and solid persons have not been able to contain themselves; Job 30:28, "I went mourning without the sun: I stood up, and I cried in the congregation." This smarting desertion, in greater or lesser measure, has often been the fearful outgoing from the dead desertion, as it was in the experience of the spouse, Canticles 5:3–7. And it is a loud call to personal fasting and humiliation, Matthew 9:15, "When the Bridegroom shall be taken from them, then shall they fast."

7. When one is pressed with some outward affliction, whether in his body, relations, name, substance, or otherwise. In such a case, "Job rent his mantle, and shaved his head, and fell down upon the ground, and worshiped," Job 1:20; and David's "knees were weak through fasting," Psalm 109:24. A time of affliction is a special season for fasting and prayer. The Lord often lays affliction on his people on purpose to awaken them to their duty, and as it were to necessitate them to it; even as Absalom, who having in vain sent once and again for Joab, obliged him at length to come unto him, by causing set his corn field on fire. This is the way to get affliction sanctified, and in due time removed; James 4:10, "Humble yourselves in the sight of the Lord, and he shall lift you up." We ought therefore to take heed, that we be not of those who cry not when he binds them; but that in this case we do as Benhadad's servants, who upon a signal defeat of his army, "put sackcloth on their loins, and ropes on their heads, and went out" as humble supplicants "to the king of Israel," who had smote them, 1 Kings 20:31.

8. When, by the aspect of providence, one is threatened with some such affliction. It is an ungracious hardness, not to be affected when the Lord is lifting up his hand against us. He was a man of an excellent spirit, who said, "My flesh trembles for fear of you, and I am afraid of your judgments," Psalm 119:120. Though he was an hero that feared the face of no man, he laid aside that bravery of spirit when he had to do with his God. Wherefore, when the Lord was threatening the removal of a child of his by death, though the continuing of that child in life would have been a lasting memorial of his reproach, yet the impression of the Lord's anger on that threatening dispensation moved him to betake himself to personal fasting and humiliation before the Lord, for the life of that child, 2 Samuel 12:16, 22.

9. When one would have light and direction in some particular matter of special weight. It is much to be lamented, that men professing the belief of a divine providence in human affairs, should, in confidence of their own wisdom, take the weight of their matters on themselves, without acknowledging God in them; aiming only to please themselves therein, and not their God, as if their fancy, convenience, or advantage, and not their conscience, were concerned in their determinations and resolves. Hence it is, that wise men are often left to signal blunders in conduct, and feel marks of God's indignation justly impressed on their rash determinations. Thus Joshua and the princes of Israel, in the matter of the league with the Gibeonites, finding no need of the exercise of their faith, but of their wit, vainly imagining they could see well enough with their own eyes, "took of their victuals, and asked not counsel at the mouth of the Lord," and were egregiously overreached by them, as they saw afterward, when it was too late, Joshua 9:14, 22,

We have a divine command and promise, extending to our temporal, as well as to our spiritual concerns; and very suitable to the necessary dependence we have on God in all things, as creatures on their Creator; Proverbs 3:5, "Lean not unto your own understanding. Verse 6, "In all your ways acknowledge him, and he shall direct your paths." We ought therefore, in all our matters, to eye him as our director; and steer our whole course, as he directs by his word and providence. Since he has said, "I will teach you in the way which you shall go: I will guide you with mine eye," Psalm 32:8, it is unquestionably our duty to "set the Lord always before us," Psalm 16:8; to regulate our acting, and ceasing from action, by the divine direction; even as the Israelites in the wilderness removed and rested, just as the pillar of cloud and fire removed or rested before them, Numbers 9:15–23.

Sometimes, indeed, an affair may be in such a situation, as allows not an opportunity of making an address unto God, for light in it, by solemn prayer; but we are never so circumstanced, but we have access to life up our eyes to the holy oracle, in a devout ejaculation; as Nehemiah did in such a situation, Nehemiah 2:4, 5. And there is a promise relative to that case which has been often verified, in the comfortable experience of the saints taking that method to obtain the divine direction; Proverbs 4:12, "When you run you shall not stumble." But Christians should accustom themselves to lay their matters before the Lord, in solemn prayer, for light and direction therein, as far as circumstances do permit. So did Abraham's pious servant, with the affair his master had committed to him, Genesis 24:12–14. And accordingly he had a pleasurable experience of the accomplishment of the promise relative to that case, Proverbs 4:12, "When you go, your steps shall not be straitened." And where they are to be determined in a matter of special weight, such as the change of their lot, the choice of an employment, some momentous undertaking, or any the like occurrences in life, whereof serious Christians will find not a few, allowing them time and opportunity to deliberate on them; that is a special occasion for extraordinary prayer with fasting, for light from the Lord, the Father of lights, to discover what is their duty therein, and what he is calling them too in the matter. So the captives returning from Babylon with Ezra, kept a fast at the river Ahava, "to seek of God a right way," Ezra 8:21.

10. When duty being cleared in a matter of special weight, it comes to the setting to; in which event, one needs the presence of God with him therein, the divine blessing upon it, and success in it. Thus Esther being to go in unto the king, to make request for her people, there was solemn fasting, on that occasion, used by her and the Jews in Shushan, Esther 4:8, 16. And Barnabas and Saul being called of God unto a special work, were not sent away to it, but after fasting and prayer, Acts 13:2, 3. We need not only light from the Lord to discover unto us our duty in particular cases, but that being obtained, we need also his presence to go along with us in the thing, that we may be enabled rightly to make our way, which he bids us go. Therefore said Moses, Exodus 33:15, "If your presence go not with me, carry us not up hence." Sin has defiled everything to us; and however promising any worldly state, condition, or thing whatever, may appear in our eyes, yet if we have not the presence of God in it, and his blessing upon it, to purify it unto us, we will be mired in it, and find a snare and a trap, if not a curse therein to us.

11. When one, having some unordinary difficulty to encounter, is in hazard of being ensnared either into sin or danger. On such an occasion was the fore-mentioned fast at Shushan kept; Esther jeoparding her life, in "going in unto the king in the inner court," not called by him, Esther 4:11, 16. The ship has need to be well ballasted, that sails while the wind blows high; and in a difficult and ensnaring time, there is need of fasting and prayer for Heaven's safe-conduct through it. Men's trusting to themselves in such a case, cannot miss of betraying them into snares.

12. Lastly, When one has in view some special solemn approach unto God; in which case a special preparation is requisite. Thus Jacob called his family to such preparation, in the exercise of repentance, in order to their appearing before the Lord at Bethel, Genesis 35:2, 3. The Israelites were called to the same, in order to the awful solemnity of the giving of the law on Mount Sinai, Exodus 19:10, 11, 15. And it is observable, that, whereas the feast of tabernacles was the most joyful of all the feasts the Jews had throughout the year, a solemn fast was appointed of God to be observed always before it, four free days only intervening, Leviticus 23:27, 34. For in the method of grace, none stand so fair for a lifting up, as those who are most deeply humbled, Isaiah 40:4; Luke 18:14; Jam 4:10. Wherefore it is a laudable practice of our church, that congregations keep a congregational fast, before the celebration of the feast of the sacrament of the Lord's supper among them, in order to their preparation for a solemn approach unto God in that holy ordinance. And, for the same reason, secret fasting by particular persons apart, and private fasting by families apart, espepecially such as have not access to join in the public fast, would be very seasonable on such an occasion. And if those secret and private fasts could more generally obtain, and get place in congregations, some little time before the communion work did begin, it would be a token for good, and might prove like the noise and shaking among the dry bones, that ushered in the breathing on the slain, and the causing them to stand "up upon their feet," Ezekiel 37:7, 10.

These things duly considered, each Christian may be in case to judge for himself, when it is that he is under a providential call to personal fasting and humiliation.

 

SECTION III.—DIRECTIONS ANENT PERSONAL FASTING AND HUMILIATION

Having seen the divine warrant for personal fasting and humiliation, and considered the nature of a providential call to that extraordinary duty, it remains to offer some advices or directions for the profitable managing of it in practice.

DIRECTION I. When you find that the Lord is calling you to this duty, prudently make choice of a fit time and place for it aforehand, wherein you may have access to go about it without distraction. And carefully dispose of your ordinary affairs before that time, so as you may have no let nor hindrance from that part which you can prevent. Works of necessity and mercy which are lawfully done on the Lord's day, are much more so in this case, wherein the duty waits not on the time, but the time on the duty. Yes, in case something of worldly business which you could not foresee nor prevent, do fall out in time of your fast, and cannot be deferred or put off without some notable inconvenience, you may, without scruple, dispatch it; for the time is not holy. But in that case, labor that, if possible, your work be not thereby marred; and carefully keep up your frame of spirit for the duty you are engaged in. But Christian prudence to weigh circumstances, for which you are to look up unto the Lord, is necessary to determine herein, according to the general rules of the word, Matthew 12:3–7.

As for such as are not masters of their time, which is the case of servants, they cannot lawfully dispose of their time at their own hand even for this duty; for our God "hates robbery for burnt offering," Isaiah 61:8. But then they may endeavor to procure the necessary time at the hand of their masters, to whom, if they be godly and serious, they may modestly hint their design, pitching on a time with so much discretion, as that their good may not be evil spoken of. And if any be so unmindful of their Master which is in Heaven, as to refuse such a discreet desire, yet let not the party by any means think, that the sacred nature of the thing he has in view gives him a power to rob his master of so much of his time; for men can offer nothing to God with a good conscience but what is their own, and exercises of devotion are so far from slacking the tie of moral duty to our neighbor that they are nothing but an outward form of devotion, unacceptable to God, so far as they do not influence the party to a careful and religious observance of the duties of morality, such as judgment or justice, mercy, and faith, or faithfulness, Matthew 23:23. Neither yet let him imagine, on the other hand, that he is then no further concerned to look after that extraordinary duty; for no reason can be assigned why one ought not to be willing to be at as much pains or expense for procuring to himself an opportunity of communion with God in that duty, as he will be for an opportunity of attending some worldly business of his own, placing another in his room. But if none of these can effectuate it, then, though the day or time of laboring is the master's, yet the night or time of resting is the servant's; let him give unto God what he has, and it shall be accepted through Christ. But, excepting the case of a providential necessity obliging one to take the night for this exercise, the day is, generally speaking, the most proper time for it, beginning the exercise in the morning.

DIRECTION II. Make some preparation for it the night before, turning your thoughts towards the exercise you have in view, considering of it, and avoiding everything that has a tendency to disfit or indispose for it. Shun carnal mirth and sensual delights; sup sparingly; to eat the more, that one is to fast religiously after, is to mock God and cheat one's self. In the intervals of sleep, take heed that your thoughts be not vain, and much more that they be not vile; but that they be such as tend to fit you for the extraordinary duty in view.

DIRECTION III. Rise early in the morning, even sooner than ordinary, unless by reason of bodily weakness that would tend to disfit you for the work; for then you are called, in a special manner, to watch unto prayer, Ephesians 6:18. Sleep is a fleshly comfort, which, howbeit it is necessary, yet one is in this case called to be sparing of. Therefore the priests were bid "lie all night in sackcloth," Joel 1:13; and it is recorded of Ahab, that he in his fast lay so, 1 Kings 21:27. A proper means to make one sleep sparingly.

DIRECTION IV. As soon as you awake in the morning, let holy thoughts, with a view to your work, immediately have access into your heart, and beware that carnal or worldly thoughts get not the start of them; for if you allow that, they will be to your soul like water poured upon firewood, that makes it hard to kindle. Surely, if one is at any time to follow the example of the Psalmist David, Psalm 139:18, "When I awake, I am still with you," he is to do it at such a time.

DIRECTION V. Let your ordinary duties of prayer and reading of the word, be first of all performed; for extraordinary duties are not to jostle out the ordinary, but to be superadded unto them. And in such prayer, beg of God grace to enable you for the work before you, according to his promise. Yes, it may be very expedient, that thereafter you go unto God again by prayer, particularly and purposely for his grace to enable you unto the duty now come to the setting to. And forasmuch as our corrupt hearts are, upon a near view, of a difficult and laborious holy exercise, very apt to wax faint, and our hands to hang down, albeit, the way of the Lord is declared to be "strength to the upright," Proverbs 10:29; do you therefore, by all means, study to exercise faith, and labor to believe steadfastly, that his grace shall be sufficient for you, therefore, by all means study to exercise faith, and labor to believe steadfastly, that his grace shall be sufficient for you, to the making of "his yoke easy, and his burden light" unto you, 2 Corinthians 12:9, with Matthew 11:30. For no man shall ever be able to perform a duty acceptably unto God, without a believing persuasion, in greater or lesser measure, of an allowance made him of grace sufficient for an acceptable performance of it, 2 Corinthians 3:4, 5, Philip. 2:12, 13. One will otherwise be but a wicked and slothful servant, as our Savior teaches, Matthew 25:24–26.

DIRECTION VI. After prayer in faith, for the aid of divine grace, as in the preceding direction, begin the work with a solemn review of your sins, in deep meditation, and serious communing with your own heart thereupon; applying yourself to think of them, in such manner as you think of your affairs, when considering how to manage them in cases of difficulty. GOD calls for this at your hand. Hag. 1:5, "Thus says the Lord of Hosts, consider your ways." Lamentations 3:40, "Let us search and try our ways, and turn again to the Lord." It is recommended to us by the practice of the saints; Psalm 77:6, "I commune with mine own heart, and my spirit made diligent search;" and 119:59, "I thought on my ways, and turned my feet unto your testimonies." The nature of a religious fast requires it; for how can the deep humiliation therein to be aimed at, be otherwise obtained? or what way else can one be fitted to make a confession suitable to such an occasion? It is observable, that in the fast mentioned, Nehemiah 9, the "reading of the law" went before the making of the confession, verse 3. So the first work was to set the looking-glass before their eyes, that therein every one might see his foul face. And the direction given to fallen Israel, in order to a recovery; Hosea 14:2, "Take with you words, and say," etc., does plainly bear, that there should, in that case, be solemn serious thinking before solemn prayer.

Now, to assist you in the practice of this part of your work, the following advices are offered—

First, Read some pertinent passage of holy scripture, and that with application, as reading your own heart and life therein. Such are those passages, which contain discoveries and confession of sin, as Isaiah 59; or lists of sins, or of several sorts of sinners, as Romans 1:29–32, 2 Corinthians 6:9, 10, Galatians 5:19–21, 2 Timothy 3:1–5, Revelation 21:8. Particularly, I recommend for this purpose, Ezra 9, Nehemiah 9, Daniel 9. Of these, or other scriptures of the like nature, you may read such as you shall judge meet.

Secondly, It will be expedient and useful, in this case, to read also the Larger Catechism on the ten commands, in the answers to the questions, "What is required?" and, "What is forbidden?" and especially the latter. For by reading thereof with application to yourself, you will find out your guiltiness in many points, which perhaps would not otherwise come into your mind.

Thirdly, This done, apply yourself to think of your sins, in order to your getting a broad and humbling view of your sinful and wretched case. And for your help herein, I suggest to you these things following—

1. You may compose yourself, what way you find, by experience, to be best for keeping the mind fixed. It is a piece of Christian prudence in this case, to dispose of everything so as you may the more readily reach that end, and block up the avenues by which impertinent thoughts may make their entrance. As,

(1.) Because the eyes often betray the heart, through a variety of objects, which present themselves to one's view in the light; if you are in a house you may darken it by stopping the light; if in the fields, you may lie down on your face, and close your eyes.

(2.) If you can by no means keep your heart at simple thinking, you may speak to yourself with a low voice, that words may help to fix the mind unto the thing. These are only prudential advices, which they that need may use, they that need not may let alone.

2. It will be very profitable to observe some method and order in thinking of your sins. A confused and indeterminate manner of thinking of our sins, does, in several respects, fall short of an orderly thought about them. It is true, when the Spirit of the Lord is carrying on a special work of conviction in the heart of a sinner, the man's sins will of course be readily laid to hand, and "set in order before his eyes," Psalm 50:21. But it is another case, where one is searching out his sins, with an ordinary assistance of the Spirit; herein these do not duly consult their own interest, who refuse the help of method in the search.

And there is a twofold method or order, which may be helpful to you therein; to wit, the order of the time of life, and the order of the ten commandments. Both these are natural, and easy to the meanest capacity.

Thinking on your sins in the order of the time of your life, you will thereby get a general view of your own sinfulness, and that throughout your whole life. And in this method,

1st, You are to consider the sin of your nature. You are to look "unto the rock whence you are hewn, and to the hole of the pit whence you are dug," Isaiah 51:1. Think what a sinful lump you were in your conception and birth, "shaped in iniquity and conceived in sin," Psalm 51:5; how you came into the world, with cords of guilt wreathed about your neck, binding you over to wrath under the curse; stripped naked of original righteousness; your whole nature corrupted, being the very reverse of the holy nature of God; your soul in all its faculties quite perverted, ready to discover with the first occasion, its wrong set, namely, a propensity to evil, and an aversion to good; and your body in all its members sinful flesh. In consideration whereof you may well say, with admiration of the divine patience, "O why did the knees prevent me! Or why the breasts that I should suck!"

2dly, Then turn your thoughts to the sins of your childhood. Solomon in his penitentials tells us, that childhood and youth are vanity, Ecclesiastes 11:10. Truly, the sins of that early period of our life, are not to be remembered to be laughed at, but mourned over; and so they will be by true penitents; for they are the early sproutings and buds of corrupt nature, that might have been fatal to us, before we had gone further; behold how in that period you have "spoken and done evil things as you could." It is likely that many of these things are forgotten; but yet you may still search out as many of them as may be matter of deep humiliation to you before the Lord. There may be sins of childhood, that will make a bleeding wound, in a gracious heart, on every remembrance thereof, even unto the dying day.

3dly, Then take a view of the sins of your youth. Job got a moving view of his, when he was come to a good age; Job 13:26, "You write bitter things against me, and make me to possess the iniquities of my youth." David's heart bleeds at the remembrance of his crying unto God, "remember not the sins of my youth," Psalm 25:7. Youth is vain, rash, and inconsiderate; and therefore a dangerous period of life, precipitating some into such steps as make them to halt all their life after, proving fatal to many, and laying up matter of repentance to all. And if the follies of it be not timely repented of, and mourned over, by the sinner, they "shall lie down with him in the dust," Job 20:11; and present themselves again in full tale, when "for all these God will bring him into judgment," Ecclesiastes 11:9. Therefore do you take a mournful view of them, and judge yourselves in time.

4thly, If you are come to middle age, proceed to the searching out of the sins of that period of your life. In it you cannot miss of matter of deep humiliation; "for man at his best estate is altogether vanity," Psalm 39:5. Every period of life is attended with its proper snares and temptations. And he who, right or wrong, has made his way through those of youth, does but enter into a new throng of temptations of another kind, while he enters on the next stage of life; in the which men often, before they are aware, "pierce themselves through with many sorrows," lose themselves in a cloud of cares and business, and, "troubled about many things," forget the "one thing needful."

Lastly, If you are advanced into old age, go forward and view your sins in that period. Whatever infirmities do attend it, the sins of it must be searched out, and repented of too; for it will not excuse a man, before a holy God, that he is an aged sinner. The corruption of nature, the longer it has kept its ground, is the more hateful, and will be the more humbling to a gracious soul.

Thus you will have your whole life before you in parcels. And that you may, with the greater distinctness, review any period thereof which you have fully passed, or of which you have passed a great part; you may distinguish the same into lesser periods, according to the more notable events, turns or changes that were in it, and review them separately; as, for instance, the time before you went to school, by itself; the time of your being at it, by itself; and so in other cases.

But for a more full and particular view of your sins, do you proceed in the order of the ten commandments. The holy law, considered in its spirituality and vast extent, is the proper means for sound conviction; it is the sinner's looking-glass whereby to discern the vast multitude of his spots and defilements, in order to his humiliation. Romans 8:7, "I had not known sin, but by the law; for I had not known lust except the law had said, You shall not covet." Wherefore by no means neglect, in this review, to go through the ten commandments; and pause upon every one of them, considering the duties required therein, and wherein you have been guilty by omission of them; and the sins forbidden therein, and wherein you have been guilty by commission of them; guilty in both kinds, in thought, word, and deed. This would be a proper means to show you the multitude of your transgressions.

But to proceed in both the one and the other order jointly, namely, by reviewing each period of your life separately, in the order of the ten commandments, would, through the divine blessing, be of the most singular use for reaching the most humbling view of your whole life.

Thus far of the second thing suggested for your help to think of your sins, in order to a humbling view of your case. And for your further help therein.

3. Be sure that in a special manner you set before your eyes the signal miscarriages of your life, those sins that have wounded your conscience deepest. I doubt there are but few, if any, of a tender conscience, who see not some such blots in their escutcheon; some remarkable trespasses in heart or life, that are ready to gall them on every remembrance; though perhaps known unto none but God and themselves. Good Eli had such a blot on him pointed out to him under the name of "The iniquity which he knows," 1 Samuel 3:13. And the best of the saints mentioned in Scripture had something of that nature to humble them. Now, as ever you would be duly humbled in your exercise of personal fasting, let these, in your review of your sins, be brought forth by headmark, and set before you in the sight of a holy God; and that, although they be freely pardoned unto you long ago; for the view of these is most likely to affect you; and pardoned sins, inasmuch as they are pardoned, are humbling in the remembrance of them, Luke 7:37–47; as Paul's pardoned blasphemy and persecution were to him, 1 Timothy 1:13.

4. In thinking on your sins, take along with you the aggravations of them. Represent to yourself the infinite majesty of God, against whom you have sinned; and as ever you would be duly humbled, entertain high and elevated thoughts of the Lord our lawgiver. This will make you to say with David, Psalm 51:4, "Against you, you only have I sinned, and done this evil in your sight;" understanding by your own experience what he meant thereby. In your meditation, set God's way of dealing with you, all along from your very birth, over against your way of dealing with him; so shall conviction be brought home on your conscience with a peculiar edge; while considering the mercies he has heaped on you, the light and warnings he has afforded you, your guilt will appear of a deepest dye.

5. Having thus seen your extreme sinfulness, consider, in the next place, the just demerit of your sin, even God's wrath and curse, both in this life and that which is to come. "For because of these things comes the wrath of God upon the children of disobedience," Ephesians 5:6. The law is a looking-glass, for sinners, not only in its commands, but also in its threatenings and curse; showing unto all their cursed state by nature; to unbelievers, what they are actually lying under for their sins, and to believers what theirs do deserve. And, therefore, after you have, as before directed, gone through all the ten commandments, for your conviction and humiliation, do you, for your farther humiliation, set your eyes upon the threatenings and curse of that holy law as a covenant of works; and see therein your just deserving, so as that God may be justified when he speaks against you, and "clear when he judges," Psalm 51:4. And think with yourself, how you should, without perhaps, eternally perish under his wrath, if he should proceed against you according to the law and justice; as he has actually proceeded against many for those very sins with which you are chargeable.

6. In this view of your sins, endeavor all along that your eye may affect your heart. In vain will you rake into that dunghill, if suitable affections or emotions of heart be not thereby excited in you. And these suitable affections are,

(1.) Hatred, detestation, and abhorrence of sin, Psalm 119:128; Romans 12:9. Wherefore, pull the mask from off it, remove the paint and varnish that have been laid over it, that you may see it in its native deformity; and look on it until your stomach turn on the sometimes sweet morsel.

(2.) Grief and sorrow of heart for it, Psalm 38:18. Let your heart be rent, in consideration of the offence thereby given to a gracious God, its contrariety to his holy nature and will, its dishonoring of his Son, who gave himself a sacrifice for sin, and grieving of his Spirit who sanctifies us.

(3.) Holy shame upon the account of it, Jeremiah 31:19. Behold it as a filthy thing, the very reverse of the beauty of holiness, the holiness of God expressed in his law; and be confounded at the sight. Behold it as a base requital of divine favors, and blush before him.

(4.) Self-loathing, Ezekiel 36:31. Pursue the thought of the filthiness of your sin, until you loathe yourself in your own sight, as rendered unclean all over, by abominations of heart and life.

(5.) A longing to be rid of sin, the guilt, defilement, prevailing, and indwelling of it. Dwell on the thought of your sinfulness, until your heart, pained and burdened therewith, groan out longing desires of deliverance, as Romans 7:24, "O wretched man that I am who shall deliver me from the body of this death!" Who will draw this dagger out of my affections! this sting out of my conscience! this poison out of my flesh! who will take this load off my back!

All this would be no more than necessary humiliation. For it would be the lot of every sinner either in time or in eternity, to be like the fish that is boiled in the water, which it sometime a day swimmed in. But "blessed are you that weep now," Luke 6:21. "Wo unto you that laugh now, for you shall mourn and weep," verse 25.

Lastly, It will be very necessary that the whole of this work be mixed with devout ejaculations. For be sure Satan will be at your right hand, to resist you, and to mar your work; your heart will be ready to misgive you in it, to stop, and turn aside; therefore press forward in it, lifting your eyes every now and then to the Lord for help.

With this review of your own sins, let a view of the public sins of the church and land wherein you live, be joined; using the same helps, as in your own particular case, which need not be here repeated.

And in relation to this, I subjoin only three advices.

1. Begin always with your own sins, even though the principle cause of your fast be the state of the church or land. This has been the manner of the saints; Isaiah 6:6, "Then said I, Wo is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips." Daniel 9:20, "And while I was speaking and praying, and confessing my sin, and the sin of my people Israel." The reason hereof is manifest; for one will never be duly humbled for the sins of others, who is not, in the first place, so humbled for his own.

2. Represent public sins to yourself, under such notions as may tend to excite suitable affections and emotions of heart in you. Look on them as they are dishonoring to our gracious God, wounding or ruining to the souls of men, disgraceful to our holy Christian profession, and provoking God to wrath against the land. Hate and loathe them, be ashamed of them, and mourn over them, on these accounts; and long for the day of purging them away.

3. See your own sinful part in them, by all means. Bring them home to your own conscience before the Lord; search out, and see what of the guilt thereof you are, either directly or indirectly chargeable with, in his sight; and be deeply humbled for the same.

Thus far of the review of sin.

DIRECTION VII. After this review of your sins made, go unto God by prayer, and make confession of them. And here, confession is to be the chief part of your prayer; yes, and if the whole of it almost be confession, it will not be amiss. Certainly extraordinary confession of sin is a great part of the work of a religious fast.—Nehemiah 9:3; Daniel 9:20. And the solemn review, in which one's sins are so particularly searched out, natively issues therein.

For the more profitable management of this confession of sin, the following advices are offered—

1. Take no thought of your voice, farther than to keep it from being unseasonably high. For the voice, in itself, is nothing before the heart-searching God, who regards not the sound of men's throats, but of their heart and affections. "The true worshipers shall worship the Father in spirit and in truth; for the Father seeks such to worship him," John 4:23. But sometimes there is a deceit in the voice, to the beguiling of the soul; as it fared with Ezekiel's hearers, "with the mouth showing much love," Ezekiel 33:31. And one, by an indiscreet management of it, may be fruitlessly weakened; and unfitted for continuing at the work so as need may require. The affections are the best rulers of the voice.

2. Endeavor to bring along into your confession, and carry along, those affections and emotions of heart, of which before; namely, hatred and detestation of sin, godly sorrow, holy shame, self-loathing, and longing to be rid of sin, Psalm 38:18, "I will declare mine iniquity; I will be sorry for my sin." When the leper was to cry "unclean, unclean," his clothes were to be rent, his head bare, and there was to be a covering upon his upper lip; Leviticus 13:45. A confessing tongue requires a broken heart, a spirit really weighted, with a sense of sin. And the marble, that sweats in foul weather, but yet is never a whit the softer, shall be an emblem of one confessing his sin with a hale heart. Yet let none sensible of the hardness of their heart, be thereby made to stand aloof from confession, saying, Who will roll away the stone! Let them go forward, and essay it: let them confess their hardness of heart, and unfitness to make confession; for so they may find the stone rolled away to their hand.

3. Be as full as you can in your confession; laying all your spiritual sores before the Lord, so far as you know them. One wound concealed from the physician may prove fatal to the patient; and one sin industriously passed over in confession, may prove fatal to the sinner; "for he who covers his sins shall not prosper," Prov 28:13. David was aware of this; Psalm 32:5, "I acknowledged my sin unto you, and mine iniquity have I not hid." It fared ill with Ananias and Sapphira, for that in another case, they lied unto God, and kept back a part, Acts 5. And he is no true penitent, that desires to hide any sweet morsel under his tongue, and is not willing to take shame to himself for every known sin.

4. Be very particular in your confession, opening out your spiritual sores before the Lord; Psalm 51:4, "I have done this evil in your sight;" Joshua 7:20, "I have sinned; and thus, and thus, have I done." To confess the several kinds of your sin, in general, without descending to particulars, is too superficial work on such an occasion. The particular abominations of your heart and life are raised up in meditation, to be laid before the Lord in humble confession. I suppose you to be at this work in a secret place, where you may freely utter before him, what it would not be proper you should say in the hearing of others. No doubt, a great deal of freedom may be used in secret prayer, in narrating of thoughts and actions, with the designation of time, place, and persons, so as may tend to one's deeper humiliation, which would not be to edification in social prayer.

Now, in order to your being the more full and particular in your confession, I would recommend the same method and order to be observed therein, as in the review of your sins. I believe that, so doing, you will find the advantage of it. Go orderly through the several periods of your life, and through all the ten commandments, making your confession; where also you may take in the confession of public sins, always so as may best tend to the further humiliation of yourself. In a special manner, be very particular as to the signal miscarriages of your life, and aggravate your guilt, acknowledging the aggravating circumstances thereof. And unto the confession of your known sins, against all the ten commandments, add a humble acknowledgment of a large void and blank to be left for your unknown sins against every one of them; which you can by no means fill up, but the all-knowing God can: "for who can understand his errors?" Psalm 19:12. And, considering the commands of the perfect law, as binding you to embrace the Gospel, confess your atrocious guilt in sinning against the remedy of sin, therein revealed, offered, and exhibited unto you.

5. It will be profitable, that, all along through your confession, you approve of the law, as holy, just, and good, Romans 7:12. For as black does best appear when set by white, so sin appears most clearly in its native hue, exceeding sinful, when set over against the pure, holy, just, and good commandment. As, for example, when you are to confess your sins against the first commandment, you may say to this purpose—"Lord, you command me, saying, 'You shall have no other gods before me.' I acknowledge this your command is most just and reasonable in itself, and most good for me. It was you alone who made me, you alone have preserved me. I never needed another God besides you, and none but you could ever do the part of a God to me.—You did magnify your rich grace, in condescending to be, in Christ, a God to me, a most wretched creature. Nevertheless, over the belly of this law of love, my duty, and my interest, I have had many other gods before you: I have set up my cursed self in your room and stead—made the vain world my God," etc. And so in other cases.

6. Lastly, Let your confession be closed with self-condemning, self-emptying, and a look of faith.

1st, Condemn yourself, as did the returning prodigal; Luke 15:18, "Father, I have sinned against Heaven, and before you." Verse 19, "And am no more worthy to be called your son." As you looked to the commandments before, and confessed your sin, so look now to the threatenings and curse of the law, and confess your just deserving. Read there your deserved doom, and pass sentence against yourself. Nothing is more natural than that now you call yourself fool and beast, for that you have followed the wild-fire of your corrupt inclinations, to the miring of yourself thus in sin and guilt; and have broken over the hedge, where now you find the serpent biting you. And here,

(1.) Confess you deserve no good, but all evil, in time. If the cause of your fast be some evil you are at present smarting under, acknowledge God to be just, very just in it. If it is some stroke threatened, and hanging over your head, confess that you well deserve that it should fall on you in its full weight. If it is light that you want, confess you deserve to be left in darkness; or whatever be the mercy you come to make supplication for, acknowledge from the heart that you have forfeited it. Surely, in case your uncircumcised heart be humbled, you will accept of the punishment of your iniquity, Leviticus 26:41. And then if your sin has found you out, you will own the procedure against you to be righteous and holy; if your broken bones smart, you will say it is just; if the Lord has turned his former smiles into frowns, mixed your comforts with gall and wormwood, souring them so as to set your teeth on edge, blasted your enjoyments, and squeezed the sap out of them, you will, after confession of sin, say from your very heart, My folly makes it so.

(2.) Confess you deserve eternally to perish, and that "it is of the Lord's mercies you are not consumed," Lamentations 3:22; that God might in justice wrap you up in the filthy garments of your sin, and cast you out of his sight, into the lake burning with fire and brimstone, as the fittest place for such a sinful lump. Acknowledge yourself to be, in yourself, a wretched creature, justly under the curse and condemnatory sentence of the law, having nothing to say for yourself at the bar of justice, why it may not be fully executed against you, a self-condemned, as well as a law-condemned sinner, Psalm 51:4. Whatever your state be in the sight of God, it is altogether just, that your libel against yourself be not concluded without this.

2dly, Be emptied of yourself, in a humble and hearty acknowledgment of utter inability to help yourself. Having taken a view of the load of sin lying upon you, and laid before the Lord the particulars of your burden, with the sinking weight thereof, acknowledge that it is quite beyond your power to move it from off you. Say from the heart, "Lord, here is a load of guilt lying upon me, which by no doing or suffering of mine can be moved; here is a mighty power of sin I am no more able to grapple with, than a child with a giant; a dead weight I can no more remove, than I can remove a mountain. If you leave me under it, as justly you may, I perish."

This is true humiliation, where the poor broken sinner lies at the Lord's feet, sensible that he is bound with ten thousand cords of guilt, but unable to loose the weakest of them; that his soul is preyed upon, and like to be devoured by a swarm of living lusts, yet unable to kill or shake off any of them. If we are duly humbled, our humiliation will be carried thus far; for it is the ruin of many, that they see not the absolute need of the blood of Christ for removing of their guilt; and far less the absolute need of his spirit, for breaking of the power of sin in them.

Lastly, Let there be a look of faith out of the low dungeon. Look unto God in Christ, and say, "God be merciful to me a sinner," Luke 18:13. And "turn you me and I shall be turned," Jeremiah 31:18. Tell him, that, since, according to his holy gospel, there is yet hope in Israel concerning this thing, you must and will take the benefit of the Gospel proclamation of grace and mercy, and lay hold on the horns of the altar; and, therefore, though your weight be heavier than mountains of brass, you do, with humble confidence, at the Father's bidding, lay it wholly over on the blood of his Son the Lord Jesus Christ, trusting thereon allenarly for remission of sin, sanctification, and complete salvation.

Now, as to the two directions last mentioned, I mean not, that what is proposed in either of them must needs be done all at once, without intermission. You may use them, as you are best able to reach them. It is not very likely that those who spent one-fourth of the day in confessing and worshiping, Nehemiah 9:3, did make but one confession continued without intermission; so you may make such intermissions in either or both of them as you find necessary. Christian prudence must direct in the matter, to use the means, so as may best conduce to the end.

DIRECTION VIII. After confession of sin, apply yourself to the duty of personal covenanting, explicit entering into, or renewing covenant with God, by taking hold of God's covenant of grace in express words. That this is a necessary part of the work of a personal fast, may be gathered from Jeremiah 1:4, and Nehemiah 9:38, both cited before. And it is clear from the nature of the thing; for to what purpose shall men lay open their wounds before the Physician of souls, if they mind not to put themselves in his hand for cure, in the way of the covenant? or how can they pretend to mourn for sin, if they are not to enter on the way of reformation? A time of personal fasting is a time for the runaway to return to his duty, and to set matters right again, that were put wrong by turning aside from God and his way. And one unwilling to enter into covenant with God, cannot be sincere in his confession of sin, and mourning over it, whatever he may pretend.

For the right managing of this duty of personal covenanting, these three following advices are offered—

1. See that you understand, and rightly take up the covenant, the covenant of grace, together with the way and manner of a sinner's personal entering into it, and being inflated in it unto salvation; the which are to be learned from the Holy Scripture alone, as being revealed in it only. Mistakes and misapprehensions of these things, may be of very bad consequences in the practice of this duty, for which cause men ought earnestly to pray, that God would, by his own word and Spirit, show them his covenant, according to the promise, Psalm 25:14.

According to the Scripture, the covenant, namely, the covenant of grace for life and salvation, is not left unto you to make, in whole nor in part, by proposing and condescending on terms thereof, as a party contractor; it is made already, completely made and concluded in all the articles thereof, whether conditionary or promissory; and that between God the party contractor on heaven's side, and Christ as Mediator and second Adam, the party contractor on lost man's side. And it is registered in the sacred records, the Holy Scripture. And you are invited into the fellowship of it; Psalm 89:3, "I have made a covenant with my chosen,—David my servant." 1 Corinthians 15:45, "The last Adam." 1 John 1:3, "That which we have seen and heard, declare we unto you, that you may also have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ."

The condition of it is Christ's fulfilling all righteousness in the name of his spiritual seed. Matthew 3:15, "Thus it becomes us to fulfill all righteousness." This righteousness was stated from the broken covenant of works; and that in three things, namely, perfect holiness of nature, righteousness of life, and satisfaction for sin; all which Christ did fulfill, in his being born perfectly holy, living perfectly righteous, and making complete satisfaction by his death and sufferings. And thus the condition of the covenant, on which is founded the right and claim to the promises of it, is fulfilled already to your hand.

The promise of it, respecting lost sinners, is the promise of eternal life in its full latitude, comprehending all things necessary to make a sinner holy and happy; that God in Christ will be their God, and they shall be his people, Titus 1:2, "In hope of eternal life, which God, that cannot lie, promised before the world began." Heb, 8:10, "This is the covenant;—I will be to them a God, and they shall be to me a people." And it is begun to be fulfilled to all who have taken hold of the covenant, and is ready to be fulfilled unto all who shall yet take hold thereof.

This covenant is the plan laid by infinite wisdom for the salvation of lost sinners; upon which they may safely venture themselves, for time and eternity, as upon a bottom infallibly sure, Isaiah 55:3, "I will make an everlasting covenant with you, (Heb.—I will cut to you an everlasting covenant,) even the sure mercies of David; 1 Corinthians 1:23, 24, "We preach Christ—Christ the power of God and the wisdom of God." It is heaven's device for repairing the loss we sustained by Adam's fall, whereby we become unholy and miserable, lying in ignorance which we could not cure, under guilt and the curse which we could not remove, and under bondage to sin and Satan, which we could not break;" verse 30, "But of him are you in Christ Jesus, who God is made unto us wisdom, and righteousness, and sanctificatien, and redemption."

The great design of is it to exalt the free grace of God in the salvation of sinners; to show therein the exceeding riches of his grace to them, in Christ. It is a plan laid for cutting off all ground of boasting from the creature; to make Christ all, and the creature nothing in its own salvation, as being indebted to free grace for the whole thereof. Ephesians 1:6, "To the praise of the glory of his grace;" Chapter 2:7, "That he might show the exceeding riches of his grace, in his kindness towards us, through Christ Jesus;" verse 9, "Not fo works, lest any man should boast." It is much like unto a contract of marriage, devised and drawn by a wealthy and wise physician, of his own proper motion alone, between himself and a poor woman drowned in debt, weak and witless, and withal overrun with loathsome sores, rendering her incapable to do anything, whether for her own relief, or for his service; and this upon a design to have her wholly indebted to him for her relief, the payment of her debt, the management of her person, and her recovery for action of business.

This covenant is offered and exhibited to you in the gospel, as really as that contract drawn and signed by the Physician, would be offered and exhibited to the woman, if he should come and present it to her, for her acceptance; Romans 10:6, "Say not in your heart, who shall ascend into Heaven? (that is, to bring Christ down from above);" verse 7, "Or who shall descend into the deep? (that is, to bring up Christ again from the dead,") verse 8, "But what says it? the word is near you, even in your mouth, and in your heart; that is the word of faith which we preach." So that the righteousness of Christ, to wit, the holiness of nature with which he was born, and which he retained unspotted until death, the righteousness of his life, and his satisfaction made by his sufferings, is in that word freely offered and exhibited to you, as the fulfilled condition of the covenant, being therein revealed unto faith, Romans 1:17, (Gr;) as also, the promise of eternal life, as the promise of the covenant to be fulfilled, being therein left you, Hebrews 4:1.

Hence it appears, that the duty of personal covenanting is much mistaken and mismanaged, where the party apprehending that God, in the word, declares himself willing to be his God, upon certain terms, to be by him performed, different from accepting God's full and free covenant of promise, does accordingly make a covenant with God, solemnly taking him for his God upon these terms; promising and vowing, that if God will be his God, pardon his sins, be at peace with him, and save his soul, he will, for his part, be one of his people, and faithfully serve him all the days of his life, watching against all known sin, and performing every known duty. This is just as if the woman, in the case before put, should tell him who offers her the contract, that she is content to take him for her husband, upon certain terms, particularly, that if he will be her husband, and do the duty of a husband to her, she will, for her part, be a faithful wife to him, all the days of her life, doing all that she is able to do for paying off her debt, managing herself and his household to the best of her skill, and taking all pains on her sores, to make her lovely in his eyes; the which being quite contrary to the design and end of that unusual kind of contract, which is to have the wife wholly indebted to the husband for all, does alter the nature of the proposal, and would quite mar the surprising match, which was in a fair way to be carried on.

But like as in that case nothing remains for the woman to do, to entitle her to the benefit of the contract, but believing it to be a real and serious, not a ludicrous deed, to sign her acceptance; which signing with the hand is necessary, because her belief of the reality of the offered contract, and trusting to it accordingly, being inward acts of the soul, cannot be known among men, but by a proper external sign; even so all that remains for you, to instate you savingly in God's covenant of grace, offered and exhibited to you in the gospel, is to take hold of it, Isaiah 56:4.

And to the end that, in your aiming to take hold of the covenant, you may not be at a loss, fearing that you may miss any part or parts thereof, lying scattered through the blessed Bible; know that Jesus Christ, the second Adam, head of the covenant, is by his father "given for a covenant" to you, Isaiah 49:8. So that you have the whole covenant in him; and you take hold of it, by taking hold of him offered and exhibited to you in the free promise of the gospel.

And this is done by faith, or believing on his name, according to John 1:12, "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Wherefore, by believing on the name of Christ, we take hold of the covenant, and are instated in it unto salvation. And God has made believing to be the means of instating sinners personally and savingly in the covenant, in consonancy with the great design and end thereof, declared in the word, and of which before; Romans 4:16, "Therefore it is of faith, that it might be by grace." Romans 3:27, "Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith."

Now to believe on the name of Christ, is to believe or credit the free promise of the gospel, with application to yourself, and accordingly to trust on him as the Savior of the world and your Savior, in whom God will be your God, and you shall be one of his people, unto your salvation from sin and from wrath. Mark 1:15, "Believe the gospel." Galatians 3:2, "The hearing of faith." 1 Thessalonians 1:5, "Our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance." 1 Corinthians 2:4, "In demonstration of the Spirit, and of power;" verse 5, "That your faith should stand—in the power of God." And Acts 16:31, "Believe on the Lord Jesus Christ, and you shall be saved." Psalm 37:40, "He shall save them, because they trust in him." Psalm 2:12, "Blessed are all they that put their trust in him." Acts 15:11, "We believe, that through the grace of the Lord Jesus Christ we shall be saved." This believing, or crediting the word, and trusting on the person of Christ, is that which of all things is farthest removed from the nature of a work, according to the scripture use of that word; and, therefore, is the most agreeable means of saving entrance into that covenant, which is of faith, that it might be by grace; not of works, lest any man should boast.

A sinner being by this believing on Christ united to him as the head of the covenant, is thereby personally entered into the covenant; so as, in his right, to have a saving interest in the condition, promise, and privileges thereof, unto his eternal salvation; even as becoming, through natural generation, children of Adam, the head of the covenant of works, we are personally entered into that covenant; so as to be involved in the guilt of the breach of it, and laid under the curse thereof; Romans 5:19, "For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous." John 10:9, "I am the door; by me if any man enter in, he shall be saved." Ephesians 3:17, "That Christ may dwell in your hearts by faith."

Upon this believing on the name of Christ, crediting and trusting in manner said before, do necessarily follow, an absolute consent to take him for our husband, head, and Lord, and God in him for our God; and unconditional resignation of ourselves unto him, soul and body, to be his only, wholly, and forever; with an illimited renunciation of all others for him; even as in the case before put, upon the woman's believing the reality of the offer of the contract of marriage between the physician and her, and accordingly, that he will indeed be her husband, follows her consenting to take him for her husband, head, and lord, giving up herself unto him, and renouncing all other for him, absolutely, unconditionally, without limitation or reservation; the which she can never do, until once she believe that. And thus to the word of grace, the covenant offered and exhibited in the gospel, "I will be to them a God, and they shall be to me a people," the believing soul answers, as an echo, "My beloved is mine, and I am his," Canticles 2:16.

2. Having understood the covenant aright, together with the way and manner of being personally and savingly entered into it, examine yourselves anent it impartially, as ever you would make sure work in this weighty matter. Inquire into your sense of your need of the covenant, your belief of it, and the disposition of your heart towards it. And upon these heads, pose yourself with these or the like questions—

"In the first place, O my soul, do I truly believe that I was lost, ruined, and undone in Adam, by his breaking of the covenant of works; and that I have ruined myself more and more, by my actual transgressions? Do I believe, that I am by nature wholly corrupt and sinful, averse to good, prone to evil, and justly laid under the curse, binding me over to the revenging wrath of God for time and eternity? Am I convinced that I am utterly unable to help myself, in whole or in part, out of this gulf of sin and misery into which I am plunged; and that I must needs perish under the guilt, dominion, and pollution of my sin, without being justified or sanctified, forever, if I be not relieved by heaven's own hand?

"Next, O my soul, do I believe that there is a covenant of grace, for the relief of lost sinners, established between God the Father, and his Son Jesus Christ, as second Adam, wherein, upon condition of Christ's fulfilling all righteousness, as a public person, is promised eternal life to them, that God in Christ will be their God, and they shall be his people? Do I believe, that this is the plan and device of Heaven, for life and salvation to lost sinners, for making them holy, and for making them happy? Do I believe, that Jesus Christ has, by his holy birth, righteous life, satisfactory death and sufferings, performed that condition of the covenant, and thereby purchased and secured the benefit therein promised for poor sinners? Then, do I indeed believe, that this covenant already fulfilled in its condition, and certainly to be fulfilled in its promise, is in Christ crucified, really offered and exhibited to me in the gospel; and that I am called to the fellowship of it in him? And then, do I truly believe on the name of Christ crucified, offered and exhibited to me, as the great High Priest, who, by the sacrifice of himself, has made the atonement, paid the ransom, and brought in everlasting righteousness for poor sinners? That is to say,

(1.) Can I credit his word of grace to me, that he with his righteousness will be mine, and in him, God will be my God, and I shall be one of his people?

(2.) And can I, as on a safe bottom, trust on him as my Savior, that in him it shall be so unto me, to my eternal life and salvation, to the making of me holy and happy?

Finally, O my soul, how do I like the covenant? Am I pleased with the frame of it, whereby Christ was from eternity appointed, not only the Priest of the covenant, to fulfill the condition of it, but also the Prophet and the King thereof, to administer it? And can I find in my heart to acquiesce in that device for salvation, as all my salvation, and all my desire, for making me holy and happy? Am I content to take Christ the SON of God, for my only PRIEST, Surety, Intercessor, and Redeemer; and in him, the FATHER, for my Father, and the HOLY SPIRIT for my Sanctifier; GOD in CHRIST for my God? Am I willing wholly to resign myself, soul and body, to him, to be saved by his blood alone, renouncing all confidence in my own righteousness, doings, and sufferings? Am I content to take him for my Head and Husband? Particularly, am I content to take him for my alone PROPHET, Oracle, and Guide; to resign and give up myself wholly to him, to be taught, guided, and directed in all things, by his Word and Spirit; renouncing mine own wisdom, and the wisdom of this world? Am I content to take him for my alone KING and Lord; to resign myself wholly, soul and body, unto him, to be rescued by his power from sin, death, the devil, and this present evil world, for to serve him forever, and to be ruled by the will of his command, as to my duty, and the will of his providence, as to my lot? And am I heartily content to part with, and renounce every known SIN, and particularly that which most easily besets me, together with my own foolish will, and all other lords besides him, without reservation, and without exception, against his cross? And am I really, as in his sight, willing to have discovered unto me, and upon discovery to part with every sin in me, that I know not!"

Now, howbeit all doubting as to such of these points, as are points of faith, and every the least degree of aversion to the consenting, resignation, and renunciation, is sin before the Lord, and needs to be purged away by the Redeemer's blood; yet they ought not to stop your proceeding, unless they be predominant over your belief and willingness in the matter; Mark 9:24, "Lord, I believe: help you mine unbelief;" Galatians 5:17, "The flesh lusts against the Spirit;—so that you cannot do the things that you would," namely, in that perfection that you gladly would do them. But, indeed, if they be predominant, keeping your mind and heart quite unsettled, and wavering like a wave of the sea, that has nothing to fix it; one cannot advise proceeding in that case; for that would be to lie unto the Lord, with a witness; James 1:6, "For he who wavers is like a wave of the sea, driven with the wind and tossed." Verse 7, "For let not that man think that he shall receive anything of the Lord." Howbeit, a sincere belief and willingness in these points, may, indeed waver like a ship at anchor, which is still held fast in the place, notwithstanding of all its wavering therein. And one may take hold of God's covenant of grace unto salvation, even with a trembling hand.

3. Lastly, Having, in your self-examination, satisfied your conscience as to these points, go unto God by prayer, and therein solemnly and in express words take hold of the covenant. The which may be done in words to this purpose—

"O LORD, the God and Father of our Lord Jesus Christ, I confess I am by nature a lost sinner, wholly corrupted, and laid under the curse, in Adam, through the breach of the covenant of works; and have ruined myself more and more by my actual transgressions innumerable. I am convinced, and do acknowledge, that I am utterly unable to help myself in whole or in part, out of this gulf of sin and misery into which I am plunged; and that it is beyond the reach of the whole creation to help me out of it; so that I must inevitably perish forever, if your own strong hand do not make help to me.

"But forasmuch as there is a covenant of grace for life and salvation to lost sinners, established between YOU and your own SON, the Lord Jesus Christ, as second Adam, wherein, upon condition of his fulfilling all righteousness, which is now performed in his having been born perfectly holy, lived altogether righteously, and made perfect satisfaction to justice by his death and sufferings, you have promised, that you will be their God, and they shall be your people, to the making of them holy and happy forever; and that this covenant is in CHRIST the head thereof, offered and exhibited to me in your gospel; and you call me into the fellowship of it in him. Therefore, upon the warrant of, and in obedience to, your command and call, I, a poor perishing sinner, do take hold of that covenant for life and salvation to me, believing on the name of Christ crucified, the head thereof, offered and exhibited to me as the Great High Priest, who, by the sacrifice of himself, has made atonement, paid the ransom, and brought in everlasting righteousness for poor sinners. I credit his word of grace to me, and accordingly trust on him, that he with his righteousness will be mine, and that in and through him, God will be my God, and I shall be one of his people, to the making of me holy and happy forever.

"O my God, I do by your grace acquiesce in that covenant, as all my salvation, and all my desire. With my whole heart and soul, the Son incarnate is my only Priest, my Surety, my Intercessor, and my Redeemer; and, in him, the FATHER, my FATHER, the HOLY SPIRIT my SANCTIFIER; GOD in CHRIST my GOD. I resign myself soul and body to him, to be saved by his blood alone, renouncing all confidence in mine own righteousness, doings, and sufferings. With my whole heart and soul, he is my HEAD and HUSBAND; and I am his only, wholly, and forever; to live by him, to him, and for him. I take him for my alone Prophet, Oracle, and Guide; give up myself wholly to him, to be taught, guided, and directed in all things, by his Word and Spirit; and renounce mine own wisdom, and the wisdom of this world. He is, with my heart's consent, my alone King and Lord. And I resign myself wholly, soul and body, unto him, to be rescued by the strength of his mighty hand, from sin, death, the devil, and this present evil world, for to serve him forever, and to be ruled by the will of his command, as to my duty, and the will of his providence, as to my lot. I am, with my whole heart, content (Lord, you know) to part with, and do renounce every known sin, lust, or idol, and particularly my—, the sin which most easily besets me; together with my own foolish will, and all other lords besides him, without reservation, and without exception, against his cross;—protesting in your sight, O Lord, that I am, through grace, willing to have discovered unto me, and upon discovery to part with every sin in me that I know not; and that the doubtings and averseness of heart mixed with this my accepting of your covenant, are what I allow not; and that notwithstanding thereof, I look to be accepted of you herein, in the Beloved, your only Son and my Savior, purging away these, with all my other sins, by his precious blood.

"Let it be recorded in Heaven, O Lord, and let—, and whatever is here present, bear witness, that I, though most unworthy, have this day here taken hold of, and come into your covenant of grace, offered and exhibited to me in your gospel; and that you are my God in the tenor of that covenant, and I am one of your people, from henceforth and forever."

DIRECTION IX. After covenanting with God, set yourself to ply the throne of grace by prayer and supplication, with reference to what is the particular cause or causes of your fast. This is surely the proper order; for then is one in best case to make special requests unto the Lord, when by application of the blood of Christ, in taking hold of the covenant, his conscience is purged; whereas, if one falls to that work before this, he cannot have the confidence towards God necessary in this case, 1 John 3:20, 21.

And for the right managing hereof, the following advices are offered—

1st, As it is fit you should, the night before, condescend in your own mind on the causes of your fast; so now again you should review them, partly that the things which you are to lay before the Lord in prayer and supplication may be ready before you; and partly, that you may be duly affected therewith.

2dly, Then go to prayer, and present your petitions anent them to your covenanted God. And pray again and again on these heads, as you shall find your case to require; for the time is set apart for that very end, that you may have opportunity to wrestle with God in prayers and supplications thereanent.

3dly, In these prayers let there be a holy mixture of humility suitable to our unworthiness, of fervency suitable to our pressing needs, and of confidence in God suitable to the access unto him allowed us by the covenant; the which are the special ingredients in prevailing prayer.

1. In all your addresses to the throne of grace, continue an humble supplicant, not forgetting, but maintaining a due sense of your sinfulness, vileness, and unworthiness of the mercies you make suit for. "Lord, I am not worthy that you should come under my roof, says the centurion, Matthew 8:8. "I am not worthy of the least of all the mercies," says Jacob, Genesis 32:10. Due humility will oblige you to look on yourself as absolutely unworthy of spiritual mercies, though in the meantime you see an absolute need of them; it will keep you from being peremptory in the matter of temporal mercies, and dispose you to a holy submission unto the will of God therein; and it will engage you, in matters of light, to lay yourself fairly open to the divine determination.

If, in this last case, your own inclination do sway you to any one side; yet be sure to have no regard to it before the Lord, but come unto him, as it were in an equipoise, to be cast to what side he will. Such are "the meek will he guide in judgment; the meek will he teach his way," Psalm 25:9. Unfair dealing with God in this case is exceeding sinful and dangerous. They who venture on it are therein dissemblers; and will readily throw off their mask, if the answer of God fall not in with the side that their inclination is on; they will repel it; they will not see it, but will take their own way, notwithstanding, to the provoking of the eyes of his glory; whereof we have a remarkable instance in the Jews consulting God as to what they should do, while in the meantime they were aforehand resolved what to do, being bent to go to Egypt, Jeremiah 41:17. Chapter 42:1–6, 19, 20; chapter 43:2–7. Such dealing with God, in the matter of light, sometimes provokes him to give men their will with a vengeance. Thus Balaam got an answer from God, plainly notifying to him that he should not go with Balak's messengers, Numbers 22:12. But that answer not suiting his inclinations, which were towards "the wages of unrighteousness,"

(2 Peter 2:15,) he went back for another answer more agreeable thereto, and in wrath he got it, verses 19–22.

2. Be fervent in your addresses, "laboring fervently in prayers," Colossians 4:12. On such occasions the body is afflicted that the spirit may become the more earnest in supplication; the ordinary weight of worldly encumbrances is laid aside, that the soul may the more readily take wing and mount heavenward. "The effectual fervent prayer of a righteous man avails much," James 5:16.

3. Pray with confidence in God through Jesus Christ; believing not doubtingly and distrustfully; Matthew 21:22, "And all things whatever you shall ask in prayer, believing, you shall receive." Whether your petitions be for temporal or spiritual mercies, present them to the Father in the name of Christ, according to the promises of the covenant relative thereto; believing and being confident on the ground of the merit and intercession of the Mediator, that God will do the best in your case, that your labor shall not be in vain in the Lord, and that what is for his glory and your good shall not be withheld from you, Psalm 85:12; 1 Corinthians 15:58; Psalm 84:11.

4. In the intervals of prayer give yourself to some godly exercise, such as singing of psalms, reading of the word, or meditation. And, particularly, if you be seeking light into a matter, you may enter on thinking about it, in order to your clearing therein; weighing circumstances, with dependence on the Lord, according to the promise; Psalm 32:8, "I will instruct you, and teach you in the way which you shall go; I will guide you with mine eye." And specially, if you are seeking light into the state of your soul, here is a favorable nick of time for it, the marks and evidences of a gracious state being, upon the back of covenanting with God, in a fair way to be discovered, to the satisfaction of the sincere soul.

5. Lastly, Lay no weight on the quantity of your prayers; that is to say, how long or how many they are. These things avail nothing with God, by whom prayers are not measured, but weighed. And what makes the weight in them is the faith, fervency, and humility therein; so that one of those groanings mentioned, Romans 8:26, will down-weigh a whole day's prayers, in which these things are wanting. Do you labor to get near God in prayer, and press forward to obtain that.

DIRECTION X. As you have ability and opportunity, let works of charity and mercy be joined with your fast; doing them, whether in the time of it, or before it, or after it. Isaiah 58:6, "Is not this the fast that I have chosen?" Verse 7, "To deal your bread to the hungry, and that you bring the poor that are cast out, to your house? when you see the naked, that you cover him, and that you hide not yourself from your own flesh." Let the poor be gainers by your fast; for it is the promise of God that "he who waters, shall be watered also himself." Proverbs 11:25. And one's finding mercy with God, natively issues a merciful disposition towards one's fellow creatures, Matthew 18:33; Ephesians 4:32.

DIRECTION 11. Before you give over your work, you will do well to consider seriously, that you are now the Lord's, and no more your own; and forasmuch as your covenanting God supposes that you are resolved to reform, and to walk more closely with God, lay down resolutions, in the strength of your covenanted God, to watch. And by all means forget not to consider what are those things whereby in a special manner your spiritual condition had formerly been worsted; and by what means it may be kept right; and sincerely resolve to eschew the one and pursue the other, that so what gaps have been in your conversation may be filled up, whereby it will appear that by your fast you have been set forward in your Christian course. And withal, review your failures in all the parts of the exercise you have now been employed in.

DIRECTION 12. You may conclude the work with prayer, wherein you may humbly confess your failures in the management of this duty, and apply anew to the blood of sprinkling for purging them away; avouch your covenant-interest in God, and his in you; and lay the causes of your fast again before him, and solemnly leave them on him. The laying over a matter on the Lord believingly, in prayer, gives great ease to a burdened heart; it turns a fast sometimes into a spiritual feast. When Hannah had done so with her case, "she went away and did eat, and her countenance was no more sad," 1 Samuel 1:18. And lay over yourself upon him, for the grace of the covenant, to subdue your corruptions, bear you up against temptations, and carry on your resolutions, that you may go out into the world again, in the faith of his grace sufficient for you in all exigencies.

DIRECTION 13. When the work is over, take heed to your spirit. And,

1. Beware of spiritual pride. Do not value yourself upon the account of the work done, as they did who said, "Wherefore have we fasted, and you see not?" Isaiah 58:3. The opinion of the merit of good works, is what the heart of man easily goes off into, by its natural bias; and there is so much of the old man in the best, that they are apt to think high of their religious performances and services. Wherefore be on your guard, particularly on that side; and consider the perfection required by the holy law, and keep in view your own mismanagements, so as when you shall have done all those things, you may be obliged to say, "We are unprofitable servants," Luke 17:10.

2. Beware of carnal security. Saints sometimes fall asleep quickly after a full meal of spiritual enjoyment; as it fared with the spouse, Canticles 5:1, 2. And Satan, watching the advantage, rallies his scattered forces, and with his wounded men burns the city. So it comes to pass, that, according to Solomon's observe, Proverbs 12:27, "The slothful man roasts not that which he took in hunting." What was gathered with much pains, is lost through unwatchfulness before he gets the use of it.

3. Lastly, Beware of forgetting the causes of your fast; but in your ordinary addresses to God, remember them, and wait on for an answer; Psalm 5:3, "I will direct my prayer unto you, and will look up." Prayers may be accepted, and yet not presently answered. In which case, it is necessary that with patience we wait for a return from Heaven, meanwhile using the appointed means for obtaining the end. The neglecting hereof may provoke the Lord to continue the symptoms of his anger, or stroke of his hand, which otherwise might sooner be removed; and to leave one perplexed and embarrassed in matters wherein light is needed.

But in your waiting for light, whatever the Sovereign Lord may do, do not you look for impressions, far less for voices, nor extraordinary revelations in any manner of way, to discover your duty in particular cases, 2 Peter 1:18, 19. But having laid yourself fairly open to the divine determination, and made humble and earnest supplication unto God for light in your particular case, believe that you shall be guided, taught, and directed by him, according to his promise, Psalm 25:9; Proverbs 3:6. And then, in dependence on the Lord, weigh the matter and circumstantiate case in the balance of sanctified reason, according to the general directions of the Word, such as Philip. 4:8, "Whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there be any virtue, and if there be any praise, think on these things." And carefully observe the conduct and motions of providence, with reference to it, still comparing them with the Word. And you will find that he will guide you with his eye, according to the promise, Psalm 32:8. And with respect thereto, you may put up that petition unto him in faith, Psalm 86:17, "Show me a token for good."

Thus far of personal fasting and humiliation.

 

CHAPTER III

OF FAMILY FASTING AND HUMILIATION IN PARTICULAR

WHEREIN the substance of this duty, which is the same in all religious fasts whatever, does consist, is already declared. And there being many things common to family fasts, with personal ones of which we have treated at large; it remains only to add here some few things peculiar to family fastings. And,

First, As to the divine warrant for it, one may be satisfied upon these grounds.

1. Forasmuch as every Christian family ought to be a church, Romans 16:5, to receive all ordinances appointed of God, and competent to them in their family capacity; and that religious fasting is an ordinance of divine appointment, in the nature whereof there is nothing to hinder its being performed by a family in their family capacity, it is evident that family fasting and humiliation is a part of family worship; namely, an extraordinary part thereof, to be occasionally performed. Accordingly, it is promised, as an effect of the pouring out of the Spirit; Zechariah 12:12, "The land shall mourn, every family apart." We have also a plain instance of it, in Esther's family, on the occasion of the mischievous decree against the Jews, procured by Haman; Esther 4:16, "I also and my maidens will fast likewise." And the fasting of the Jews, on the same occasion, in every province wherever that decree came, mentioned verse 3, seems to have been mostly, if not altogether, of the same kind, to wit, family fasting; not only in respect of their circumstances in these provinces, where they were dispersed, chapter 3:8, but also, that the thanksgiving for their deliverance was appointed to be "kept throughout every family," chapter 9:28.

2. The ground upon which the duty of fasting and humiliation is bound upon public worshiping societies and upon particular persons, takes place also in the case of families. If national, congregational, and personal sins to be mourned over, judgments to be deprecated, and mercies to be sought, do found a call to a nation, congregation, or person, respectively, to humble themselves with fasting; can there be any reason assigned, why the same should not hold in like manner, in the case of families? Surely, as there are times wherein it goes ill with a land, or with a particular congregation, or person, so there are times wherein it goes evil with one's house, 1 Chronicles 7:23, in respect of special family sins or strokes, and in which there are special family mercies needed. And families are obliged to the using of the same appointed means for getting rid of the one, and obtaining the other, as other worshiping societies and particular persons are, in their respective cases. And where the concern of members of a family is common, although it be not equal, all of them ought, in reason, to take part of the burden.

3. Lastly, The promise made to joint prayers has weight here, Matthew 18:19, "If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven." Verse 20, "For where two or three are gathered together in my name, there am I in the midst of them." It is certain there is such a thing as extraordinary prayer, which has a share in the benefit of this promise; and if the Lord is pleased to lay such a weight on some of his people, their agreeing together to ask a thing of him, or their sounding together, as the word properly signifies; it is not to be doubted, but extraordinary prayer in families upon some special occasions, is both required by him, and acceptable unto him through Jesus Christ his Son.

Secondly, As for a providential call to family fasting and humiliation: by what is said before, for clearing of one's call to personal fasting, it may be judged of and discerned; the circumstances of the family being duly considered, and what the conduct of providence towards it appears to point unto. The case of others, in whom the family has a particular concern, especially the case of the church, may found a call to family fasting, as is clear from the practice of Esther with her maids, Esther 4:16. And so may the private case of the family itself; whether in respect of family sins, family strokes, threatened or inflicted, or some special family mercies to be desired. And since the exemplification of these general heads, in one's private case, made in the second section of the foregoing chapter, may, without difficulty, be accommodated to the case of one's family, by persons of the meanest capacity disposed to consider them, it is not necessary here to descend to particulars again.

Lastly, For directions towards family fasting, there are but few that need to be added unto those given before, in the case of personal fasting. It is plain, from the nature of the thing, that the external ordering and management of this matter belongs to the head of the family; and he or she is discreetly to choose and appoint the time and place wherein the family may perform the duty with least disturbance; and to see that all be done decently and in order. And,

1. Let the head of the family, some competent time, at least the night before, give notice to them, that such a time is set apart for, and to be spent in, that exercise; and withal show them the causes of it, and exhort them to stir up themselves to the duties of such a solemn approach unto God. Common prudence will direct, as well as Christian duty does oblige, the husband to consult his wife aforehand, as to the fixing of the time to be set apart in the family for that extraordinary piece of devotion.

2. In the morning, let each member of the family go apart by himself into some secret place, and there spend some time in reviewing, confessing, covenanting, praying, and supplicating, as directed in the case of personal fasting, so far as he can overtake them. The more conscientiously this secret work is managed, it will readily fare the better with the family, when met together.

3. Let the head of the family, having taken to himself, and allowed to them a competent time for their extraordinary secret devotions, thereafter call them together. And the family being convened, he may again, if need be, lay before them the causes of their fast, with suitable exhortations and encouragements for exciting them unto the duty. And, after calling on God for the aid of his Holy Spirit, let him sing with them some psalm or part of a psalm, suitable to such an occasion, such as Psalm 80:1, and downwards; Psalm 39:6, to the end; Psalm 51:1, and downwards; read before them some pertinent passage of Scripture, such as those mentioned in the sixth Direction of the preceding chapter, and then pray with them. After prayer made by the head of the family, let the mistress of the family, and such others as he judges fit, pray one after another. It is very desirable, that each member of the family, being through grace fit to be employed, do take a part in that work. In the intervals of prayer, there may be singing, reading, or conference, as may be found most expedient.

4. It is fit that, in these prayers, there be extraordinary confession of sin, as particular as may be expedient; together with profession of repentance, and hearty sorrow for sin, and of sincere desire to return unto God, and unto the duties of a Christian life; and then, fervent and earnest supplications, upon the matters that are the peculiar causes of the fast.

5. It is proper that the concluding prayer be made by the head of the family; and that therein he resume the confessions, professions, and supplications on the matters of the fast; humbly acknowledge their failures in the management of the work; and profess their looking for pardon and acceptance through the blood of Jesus Christ alone, and also for grace to walk in the ways of new obedience, through the same sin-atoning blood. Then the joint exercise may be closed with singing some part of a psalm, such as Psalm 90:13, to the end, Psalm 85:6, to the end, or Psalm 69:30, and downward.

6. Lastly, The joint exercise of the family being over, let each of them go apart by himself again, and spend some time in a review of what they have been employed in, and in secret prayer; the which is but a suitable conclusion to such solemn work. And family reformation ought to follow hereupon; every member of the family watching over himself, and all of them watching one over another; that by their holy walking, in peace and unity, and a conscientious performance of their relative duties, it may appear that they have been sincere and upright before the Lord in their fast.

 

THE CONCLUSION

And now, to recommend the practice of these duties to persons and families, these five things are offered in favor thereof; namely, that the practice of them is a proper means, 1. To bring strangers to religion acquainted with it. 2. To recover backsliders. 3. To prevent relapses. 4. To prepare for a time of trial. And, lastly, To get matters clear for eternity.

First, The practice of personal and family fasting and humiliation, is a proper means to bring strangers to religion acquainted with it; that those who have not yet dipped into practical religion, may begin to enter into it. The work of conversion unto God begins at solemn serious consideration of one's own spiritual state and case; the which, if sinners could once be brought unto, there would be some hope of them, as of the prodigal, when "he came to himself," Luke 15:17. And if they would set themselves to the duty of personal fasting, and masters of families would now and then use family fasts, they might at length be brought to consider of their spiritual state and case. Wherefore,

1. You who are young, and have not yet dipped into the heart of religion, this Memorial is for you. It is presumed you were baptized in your infancy, and that now you are come to the years of discretion; but have you ever, as yet, taken a solemn deliberate view of your lost and undone state by nature, under sin, and the curse; and of the remedy provided for you in Jesus Christ? And have you ever, as yet, personally entered into covenant with God, by taking hold of his covenant of grace? You eat, you drink, you sleep, you work, you play or divert yourselves; and so do young beasts too, the which when they are dead, are done; but you have an immortal soul that must eternally live happy in Heaven, or miserable in Hell. It may be, you say your prayers too; but have you as yet personally renounced the devil, the vain world, and the flesh? You cannot but see, that death seizes some as young and sprightly as you are; and you know not how soon God may call you off;—have you then laid your measures for eternity? Alas! you are heedlessly running about the devil's trap, playing yourselves about the pit's mouth; and should your foot slip now, you are undone forever. "Thus says the Lord of Hosts, Consider your ways."

2. Careless sinners, careless about the concerns of the other world, whatever your age or years be, this Memorial is for you. "You careless ones, strip you, and make you bare, and gird sackcloth upon your loins," Isaiah 32:11. What is your religion? Is it not like the foam on the water, no substance in it? What is your life and conversation? See your own picture, Jeremiah 2:24, "A wild donkey used to the wilderness, that snuffs up the wind at her pleasure." What condition is your soul in? The emblem of it is the sluggard's vineyard; "All grown over with thorns, nettles covering the face thereof, and the stone wall thereof broken down," Proverbs 24:30, 31. Can you really persuade yourselves, that you are "going forth by the footsteps of the flock?" that the saints now in glory took the sinful liberty of thinking, speaking, and acting, that you do? that their soul's state and case cost them as few serious thoughts as yours have cost you? Do you think to stumble on a saving interest in Christ, a pardon, a Heaven? No, you will not find it so. Up then, and be doing; set apart some time for considering of, and doing something effectually in your soul's case; that you may go to the ground of the matter, and get it rectified.

Secondly, It is a proper means for the recovery of backsliders, that they may "remember whence they are fallen, and repent, and do the first works," Revelation 2:5. There are not a few, who sometime a-day blossomed fair, in hopeful beginnings of religion, who are now withered. Their bones are dried, and there is no sap of that kind in them now; and by their sinning against light, they have provoked God to depart from them, so as there is no sap in ordinances, nor in providences, to them, neither; but these are all, as it were, blasted to them, and they are left in the unhappy case of the vineyard, Isaiah 5:6, "I will also command the clouds that they rain no rain upon it." And some are not only withered, but are become noisome in their life and conversation; they have not only lost any life of religion they sometimes seemed to have, but their lusts are become rampant in them, as given up to vile affections, defiling the very outward man. "It has happened unto them according to the true proverb, the dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire," 2 Peter 2:22.

O backsliders, your case is a fearful one! Hebrews 10:38, "If any man draw back, my soul shall have no pleasure in him." What mind you to do with it? Will you continue in it, to your eternal ruin? Oh! no, pity your own souls; there is hope in Israel concerning this thing, bad as it is. Perhaps your hearts tell you, that your case is now gone on too far to be mended; but it is not so; that is but a satanical suggestion. God's Word says otherwise; Jeremiah 3:1, "Though you have played the harlot with many lovers; yet return again to me, says the Lord." Isaiah 54:6, "I have called you as—a wife of youth, when you were refused, says your God." Wherefore, O backslider, bestir yourself, to answer the Lord's call, and remember that some devils go not out but by prayer and fasting," Matthew 17:21. Try this method then for your recovery; try it, as you would not be guilty of willful dying of your disease. Our heavenly Father kindly meets returning prodigals: the returning backslider will be treated by him as a "dear son, a pleasant child," Jeremiah 31:20. Return you then, and "he will restore to you the years that the locust has eaten," Joel 2:25. And as yet, "your bones shall flourish like an herb," Isaiah 66:14.

Thirdly, It is a proper means to prevent relapses, and to keep one's spiritual case right, when once it is right. Frequent stating of accounts, keeps matters clear which otherwise might come to be perplexed and involved. And the case which, being on the decline, is taken in time, is easily righted, in comparison of that which has long run on; even as when Christ raised to life the young man of Nain, whom they were carrying out to the grave, he only touched the bier, and said, "Young man, I say unto you, arise," Luke 7:14. But he wept and groaned once and again at the raising of Lazarus, who had been four days dead, John 11:33, 35, 38. The unhealthy and sickly disposition of the souls of men, by reason of the remains of corruption that are always in the best, while here, makes the occasional performance of extraordinary duties now and then necessary, over and above the course of their ordinary and stated devotions.

Fourthly, It is a proper means of preparation for a time of trial. It is a piece of Christian prudence to foresee the evil, and hide one's self, while "the simple pass on, and are punished," Proverbs 22:3. When God is threatening a land with his judgments, it becomes the inhabitants to take the alarm, and prepare to meet their God; and personal and family fasts are proper expedients for that end; since they who in sinning times "sigh and cry for all the abominations done in the midst thereof," stand fair to receive the mark for special favor in suffering times, Ezekiel 9:4. For all the lesser strokes and deliverances these nations have met with of late years, it is, alas! visible to sober men of whatever denomination, that we are not thereby reformed, not duly convinced of, far less humbled under the causes of God's flaming controversy with us. And while there is a God to judge on the earth, we can have no reason to think, that a generation chargeable with the guilt which we are chargeable with, is in safety with such a load upon them; but that either God will, by an unordinary pouring out of his Spirit, awaken, humble, and make the land to mourn, or else, by some rousing stroke of judgment, will vindicate his own honor, injured to a pitch that our fathers arrived not at. And the lees appearance there is of the former, there is the greater appearance of the latter. However, we seem to have no such security against it, as to render it unseasonable to keep personal and family fasts in that view; that we may mourn over our own sins, and the sins of the nations, and may solemnly commit ourselves and our families to the divine grace, mercy, and protection, whatever may be the occurrences of Providence in our day. None know what dark steps may be between them and the grave; and, therefore, it cannot be an unwise course, timely to take God in Christ for our guide through the mountains of darkness, for our protector in all dangers, and for our supporter and helper in the midst of trouble.

Lastly, It is a proper means to get matters clear for eternity, and so to make us a safe and comfortable passage out of this world. It was David's unspeakable comfort on his death-bed, that he could say of the God unto whom his spirit was about to return, "He has made with me an everlasting covenant," 2 Samuel 23:5. Jacob, being an old man, and a dying, comfortably reflected on the place and time, where and when, in the days of his youth, he had remarkable communion with God, received the blessing, and vowed the vow, Genesis 48:3, with chapter 28:10–22. Would one be in a condition to look death in the face, to pass safely and comfortably to the other world, there is not a more feasible means to reach it than this. Therefore,

1. You who are under doubts and fears, complaining that you can never reach clear evidences for Heaven, this Memorial is for you. No wonder they walk in the dark, who will not be at so much pains to get light into their state. The obtaining of such light, might of itself be a sufficient ground for such an exercise. Clear evidences for Heaven are such an unspeakable comfort, and so hard to raise up amidst so much corruption of heart and life, that it is not at all strange they require something beyond the ordinary course of devotion and application, to obtain the same. And this is a most feasible means for that purpose; for after one has got his soul humbled by a review of his sins, has poured out his heart before the Lord in solemn confession of sin, and personally entered into, or renewed, covenant with God, by taking hold of God's covenant of grace; if he shall then take the matter in hand, and examine himself as to the evidences of saving grace in him, they will then be as likely to appear clearly as ever.

2. You who are, one way or other, getting warnings of approaching death, this Memorial is for you. Do you observe your equals in years, or younger than you, carried off by death? Have you been at any time rescued from imminent danger of your life, arising from some accident or unforeseen occurrence? Are you now and then visited with sickness? Do you perceive your strength begin to fail, the pins of your tabernacle begin to be loosened? These and the like are loud providential calls to you to prepare for the other world. And preparation for that world, is sufficient to found a call unto such extraordinary devotion; a prospect of approaching death may well be allowed to call one to set some time apart, in order to prepare for it. Preparation for death is work to be done in time of health; and why should it be delayed, since you see that death is approaching? How unreasonable is it for men to leave that work to the sick-bed, where they will have enough ado to die, or may be deprived of their judgment, if they do at all get a sick-bed, and be not suddenly snatched away before they or their friends are aware! No, Sirs; you know that death is coming; therefore, while you are able, set some time apart for that very end, to prepare for it, and to state matters clearly for eternity; otherwise you are cruel to your own souls, by your negligence, making of death a leap in the dark into the other world.

3. Lastly, All without exception, who believe a Heaven and a Hell, this Memorial is for you. The eternal state is not a matter to venture upon at random. If you do really believe a life to come, you cannot reasonably think, that this is too much to make a suitable preparation for it. Their hearts are certainly more stout than holy, who, amidst so many instances of mortality as the world is still affording, are not thereby excited to set their own soul's case in order, with an eye to death's coming about to their own door; and thus to set some time apart for that end, is little enough in a case of such vast importance.