The Christians daily walke in holy securitie and peace Being an answer to these questions, 1. How a man may doe each present dayes worke, with Christian chearefulnesse? 2. How to beare each present dayes crosse with Christian patience? Containing familiar directions; shewing 1. How to walke with God in the whole course of a mans life. 2. How to be upright in the said walking. 3. How to liue without taking care or thought any thing. 4. How to get and keepe true peace with God; wherein are manifold helpes to prevent and remove damnable presumption: also to quiet and to ease distressed consciences. First intended for private use; now (through importunity) published for the common good. By Henry Scudder, preacher of the word.

SECTION 1.

I Forbeare to write of the ma∣ny kinds of Fasts, and of kee∣ping Wednesday, Friday, and Lent Fasts: Onely thus much, It is evident, both by the * 1.1 profes∣sion and practise of our Church

and State in England, that with us they are held to be Civill, ob∣served for the good of the Com∣mon-weale. For choise hath beene oft made of Wednesdayes and Fridayes both in and out of Lent for to be kept for Religious Fasts,* 1.2 which needed not to haue been, if the Fasts kept before upon those daies had beene judged to be Religious; Yet they have their lawfull use, so farre forth as they conduce to their civill end, and are freed from Popish abuse and superstition. And I doe advise you, and all good Subjects, ac∣cording* 1.3 as it will stand with your health, for to observe them.

The Fast which I mentioned in the end of the former Chapt. of which I am to treat in this, is a Religious Fast. Which is, A sanctifying a day to the Lord by a willing abstinence from me at•• and drinke, and from delights & world∣ly labours, that the whole man may

be more thorowly humbled before God, and more feruent in prayer.

This Fast hath two parts; the one, outward, the chastening the body; the other, inward, the af∣flicting of the soule, under which are contained all those Religious acts which concerne the setting of the hart straight to Godward, and the seeking helpe of God for those things, for which the Fast is intended.

Take Fasting strictly for bodi∣ly abstinence, so it is an indiffe∣rent thing, and is no part of Gods worship: But take it as it is joyned with the inward part, and is re∣ferred to a religious end, being a profession of an extraordinary humiliation, and a great furthe∣rance to a mans spirituall & rea∣sonable service of God, giving a stronger and speedier wing to prayer, which * 1.4 must alwaies goe with it, so it is more then an ordi∣nary worship.

It hath the name from the out∣ward

part; it being most sensible: But hath its excellency and effi∣cacy* 1.5 from the inward, it being that for which the outward is observed.

It is called Publicke, when a whole State, or when any one publike Congregation doth fast.

Private, when one alone, one family, or some few together do fast.

God commanded a set Fast to be observed yearely of the Iewes;* 1.6 By which they (forbearing one∣ly the Sacrifices and publike So∣lemnities) did learn to keepe the private, according as they had cause.

Publike and private haue their warrant from the new Testament, as well as from the Old; Which* 1.7 sheweth that religious Fasts were not peculiar to the Iewes; but are a Christian dutie belonging to all fitly qualified for them.

In the times of the government of a 1.8 Iudges, and b 1.9 Kings, before the

Captivitie, and of the c 1.10 Rulers of the Iewes after the Captiuitie, we have manifold examples of pri∣vate Fasts; and examples & com∣mandement for publike.

Our Lord and Saviour said, d 1.11 that his Disciples after his departure from them should fast; & giveth direction unto all touching * 1.12 pri∣uate fasts. The Apostle e 1.13 speaketh of the husbands and wiues ab∣staining from the marriage bed, that they might giue themselvs to fasting and prayer: And wee haue the practise of the f 1.14 Apostles againe and again for publike fasts. All which prove fasting to be a Christian duty.

The case of a mans selfe, of o∣thers,* 1.15 yea of the Church and Com∣mon-wealth may be such, that or∣dinary humiliation and prayer will not suffice. For as there were some Divels that could not be cast out, g 1.16 but by fasting and pray∣er; so it may be that such hard∣nesse of heart may be grown up∣on

a man; or some sinfull lusts ••ay have gotten so much strēgth ••at they will not be subdued; ••ome h 1.17 evils private and publike, ••hich cannot be prevented or ••••moved; some speciall graces ••••d blessings, which shall not be ••••tained or continued, but by ••••e most importunate seeking of ••od, by Fasting and Prayer.

Fasting is contrary to that ful∣•…•…sse* 1.18 of bread, which maketh •…•…th body and soule more prone •…•…vice, and indisposed to religi∣•…•…s duties through drowsinesse •…•…head, heavinesse of heart, dul∣•…•…sse and deadnesse of spirit; •…•…ow these being removed, and •…•…e pamprednesse and pride of 〈…〉〈…〉 flesh taken down by fasting, 〈…〉〈…〉 body will be brought into •…•…jection to the soule, and both •…•…dy and soule to the will of •…•…d more readily, then other∣•…•…e they would be.

A day of Fast is a great fur∣•…•…rance* 1.19 to the soule for the bet∣ter

performing of holy duties, such as Meditation, Reading, and Hearing the Word, Prayer, Exa∣mining, Iudging, and Reforming a mans selfe; both because his spirits are better disposed, when he is fasting, to serious and sad devotion; &, by reason of so large a time wherein the minde is ta∣ken wholly off frō the thoughts, cares, and pleasures of this life, he may be more intent, & more wholly taken vp in seeking of God.

Fasting is an open profession* 1.20 of guiltinesse before God, and an expression of sorrow and humili∣ation, it being a reall acknow∣ledgement of mans unworthi∣nesse, even of the common ne∣cessaries of this present life.

But it is not enough that the* 1.21 body be chastned, if that the souls be not withall afflicted; because, (1) it is else but a meere bodily exercise which profiteth little▪ nay, it is but an by pocriticall fast,

abhorred & condemned of God, frustrating a chiefe end of the outward fast, which is, that the soule may be afflicted.

Afflicting the soule worketh* 1.22 Repentance, another chiefe end, and companion of Fasting. For godly sorrow causeth repentance, ne∣ver* 1.23 to be repented of.

When the soule is afflicted, and* 1.24 heavie laden with sinne, then a man will readily and earnestly seeke after God, even as the sick will to the Physitian for Physicke, and as a condemned man to the* 1.25 King for a Pardon. In their affli∣ction (saith God) they will seeke me diligently. If this be true of the outward, then much more of in∣ward affliction.

The afflicted soule is a fit obiect* 1.26 of Gods mercy; to him doth God looke that is poore and of a con∣trite* 1.27 spirit, that trembleth at his word; yea, the bowels of his fa∣therly* 1.28 compassion are troubled for him that is troubled and ashamed for his sin.

Moreover, upon a day of hu∣miliation (if a man deale sincere∣ly) this affliction of his soule dri∣veth him quite out of himselfe to seeke helpe of God in Christ, and maketh him endevour to bring his soule into such good frame, that hee may truely say that he doth no•• regard iniquity* 1.29 in his heart; and ha•• his unfained purpose is, and endevour shall be to keep a good ••onscience, to∣ward God and man 〈…〉〈…〉 Whence followeth boldnesse, and assurance that God will be* 1.30 found of him; and that in Gods owne time, and in the best man∣ner he shall have all his holy de∣sires fulfilled.

All whom lawfull Authority* 1.31 enjoyneth, are to keepe a * 1.32 publik Fast, so farre as health will per∣mit.

These onely may keepe a pri∣vate Fast.

Such as are of understanding,* 1.33 els how can they search out their

wayes, judge thēselves, or pray.

In publike Fasts, if Authoritie thinke fit, little children may be* 1.34 caused to fast, that the Parents, and others of understanding may (as by objects of misery) be stir∣red up to a more thorow humi∣liation; but, in private, Children and Ideots are to be exempted.

Secondly, Novices and unex∣perienced* 1.35 Christians are not to fast in private; such were Christs Disciples, then, when exception was taken at our Saviour, because they fasted not; whom he excu∣seth, not onely for that it was unseasonable to fast in a time of joy, while he the Bridegroom was with thē: but because they were not able to beare so strong an ex∣ercise, they being like old vessels, and old garments, which would be made worse rather than better by the new wine, or new cloath of fasting. Strong physick is good, but not for babes. There is not the same reason why they may

fast in private as in publike, be∣cause the Minister by teaching them, & by praying with them, and for them, taketh from them the greatest part of the burden of the fast in publike.

Thirdly, all such as are not in their owne power, are not to keepe a private fast, when those under whose power they are, shall ex∣presly contradict it. For the hus∣band might disallow the vow of his wife, even that wherewith* 1.36 she had bound her selfe to afflict her soule by fasting. Wherefore none may fast against the will of those which have full power to command their service and at∣tendance.* 1.37

Publike Fasts are to be kept as oft as Authoritie shall see cause.

Private, as oft as a man shall have more then ordinary cause* 1.38 of seeking unto God, either for others or himself, for removing or preventing imminent judge∣ments from the Church and Com∣mon-weale;

or for the procuring their necessary good; for subdu∣ing some head-strong lust; for* 1.39 obtaining some necessary grace, or speciall blessing; for prepa∣ring himselfe for some speciall service of God, or the like.

Though I cannot but justly complain of Christians seldome fasting; yet I dare not allow you to make this extraordinary ex∣ercise of Religion to be ordinary and common; for then it will soone degenerate into meere Forme, or Superstition: but wish you to observe it as you shall have speciall occasion, and when ordinary seeking of God is not likely to prevaile.

It is indifferent which of the six daies you set apart for fasting according as shall best sute with your occasions. As for the Lords day, though it cannot be denyed but that if the present necessitie require, you may fast upon that day, neither can I utterly denie

servants, and such as are under the power of others (if they can have no other time) sometimes to make choyce of that day; yet because the Sabbath is a day of Christian Chearefulnesse; And for that Heretikes have hereto∣fore* 1.40 made the Sabbath their Fa∣sting day, and so it may be a scan∣dall to Religion; and because Fa∣sting is somewhat of the nature of a free-will-offering, I thinke you shall doe best to set such a day apart to your selfe for Fa∣sting, which is more your owne, and not the Lords day.

The Scripture hath not deter∣mined* 1.41 how long a continued fast should be kept. We have exam∣ples that some have fasted a lon∣ger time, as Three dayes; some a shorter, but none lesse than one day. In hotter Countryes they* 1.42 could without impeachment of health abstain from food longer then wee can who live in a col∣der; but the body cannot be suf∣ficiently

afflicted through want of food in lesse time than one day.

Thus I have proved Religious Fasting to bee a Christian dutie. And have shewed what it is; also the parts and kindes of it; Who should and may fast, when, and how long. It remaineth that I shew you how you may keepe a Fast acceptably to God, and profi∣tably for your selfe, which is the principall thing to be regarded in a fast. And this I doe the ra∣ther, because many wel-affected Christians have importuned mee thereunto; who have professed that they would gladly set about the dutie; but ingeniously con∣fessed, that they knew not how to doe it, and (in particular) how to bee intentive and spiritually imployed for want of matter for a whole day together. But of this in the next Section.

Notes

• * 1.1

  Hom. li. 2. Page 89.
• * 1.2

  Anno 1629
• * 1.3

  Rom. 13. 1. 5 1 Pet▪ 2. 13 14
• * 1.4

  Ezr. 8. 23 Ps. 35. 13.
• * 1.5

  Mar. 9. 29. 1 Cor. 7. 5. Act. 13. 3.
• * 1.6

  Lev. 16. 29 30. Lev. 23. 27 Num. 29 7
• * 1.7

  a Iudg. 20▪ 26 1 Sam. 7▪ 6
• a 1.8

  Chro. 20. 3 Ioel 2. 15.
• b 1.9

  2 Sam 12 19 Psa. 35. 13.
• c 1.10

  Hest. 4. 16 Dan. 9. 3. Nehe. 9. 1 Ezr. 8. 21.
• d 1.11

  Mat. 9. 15
• * 1.12

  Mat. 6. 16 17
• e 1.13

  1 Cor. 7. 5
• f 1.14

  Act▪ 13. 2, 3 Act. 14. 23
• * 1.15

  A generall reason of Fasting.
• g 1.16

  Mar. 9. 29
• h 1.17

  1 Sam 7. 5. 7. Iudg. 20. 18. 13. com∣pared with vers. 26.
• * 1.18

  1 Reasons why the body must be affli∣cted.
• * 1.19

  2
• * 1.20

  3
• * 1.21

  1 Reasons why the soule must be affli∣cted. Isa. 58. 5.
• * 1.22

  2
• * 1.23

  2 Cor. 5. 10
• * 1.24

  3
• * 1.25

  Hos. 5. 15.
• * 1.26

  4
• * 1.27

  Isa. 66. 2.
• * 1.28

  Ier. 31. 19, 20.
• * 1.29

  Psa. 66. 18.
• * 1.30

  Ioh. 15. 7.
• * 1.31

  Who are to keepe a publike fast.
• * 1.32

  Ioel 1. 14
• * 1.33

  1
• * 1.34

  Who may keep a pri∣vate Fast. Ioel 2. 16.
• * 1.35

  2 Mat. 9 14 16, 17. Luk. 5 33, 34, 35, &c.
• * 1.36

  Numb. 30. 5. 8. 13.
• * 1.37

  How oft we must fast.
• * 1.38

  2 Sam. 12. 16. Neh. 1. 4.
• * 1.39

  Dan. 9. 3. Act. 10. 30.
• * 1.40

  The Mani∣ches, Aug. Casulan••. Episl. 86.
• * 1.41

  How long we must fast. Host 416.
• * 1.42

  Iudg. 20. 26.