A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

§. Sect. 4 The ends of a true fast.

And these are the causes which may moue vs to fasting. The ends at which we must chiefely ayme in this action, are of two sorts. The first and principall is the glory of God, which wee then most magni∣fie,

when we vilifie and abase our selues, acknowledging our great vn∣worthinesse of his least mercies, and extolling his grace & goodnesse, in that he doth not inflict vpon vs those fearefull Iudgements which our sinnes haue deserued. In which respect it is quite contrary to the nature of a true Fast, if we propound this as the maine end of it, that we may satisfie Gods Iustice, and merit by it at Gods hand the pardon of any of our sinnes, or the ioyes in heauen in any part or degree. For such a Fast is fit for none but Pharisees and proud Iusticiaries, who would rob God of the glory of his free grace and mercie, and our Sauiour Christ of the all-sufficiencie of his merits and satisfaction, that they may in some part arrogate it vnto themselues, by hauing some share in the praise of their iustification and saluation. And they who thus fast, the Lord may iustly charge them, as he did the hypocriticall Iewes, that they fast to themselues, and not vnto him, for their owne glory, and not for his. But so farre should we be from thinking that by our fasting, we merit iustification and saluation, that we should not by the deede done, suppose that any thing is added to our Iustice or San∣ctity, seeing Fasting it selfe is no essentiall part of Gods seruice or re∣ligious dutie, but onely a helpe and meanes to enable and fit vs for them; neither is abstinence in it owne nature more acceptable vnto God then eating and drinking. To which purpose an ancient Writer speaketh excellently: Take heed (saith he) when thou beginnest to fast and abstaine, thou doe not now thinke thy selfe holy: For this vertue is but an helpe, and not the perfection of Holinesse. And thou art the rather to take heed, lest this (when thou contemnest things lawfull) doe make thee secure in doing things vnlawfull. Whatso∣euer is offered vnto God ouer and aboue iustice, ought not to hinder iustice, but to helpe it. And what doth it profit to make the body thin and leane with fasting, if thy minde swelleth with pride? The subor∣dinate ends which respect our selues, are diuers. First, that hereby we may subdue & mortifie our flesh and carnall corruption, that they may not be any hindrance vnto vs in spirituall duties, as they are most prone to be when as they are pampred with worldly delights, growing thereby more sensuall, forgetfull of God, auerse vnto all good duties, and secure in all sinfull courses. Secondly, that hereby we may testi∣fie our humiliation and repentance, our sorrow for our sinnes, and how much we are displeased with our selues, because by them we haue dis∣pleased God; and our vnworthinesse of Gods least mercies, and of the vse of his creatures, which we haue so often abused to his dishonour and our owne hurt. Thirdly, that we may hereby stirre vp our deuo∣tion, and increase our feruencie in our prayers, that they may be more effectuall and powerfull to preuaile with God, for the obtayning of those blessings, for which we are humble suters vnto him. Lastly, that thus humbling our selues vnder Gods mighty hand, and adiudging our selues to deserued punishments, we may escape his fearfull Iudge∣ments; for if we iudge our selues, we shall not be iudged of the Lord.

Notes

• Zach. 7. 5, 6.
• Caue, ne si ieiu∣nare aut abstine∣re caeperis, te putes esse iam sanctum: haec enim virtus adiumentum est, non perfectio sanctitatis, &c. Hieron. ad Celant.
• Luk. 21. 34.
• Ioel 2. 17.
• 1. Cor. 11. 32.