Emerai par emeras, Extraordinary dayes, or, Sermons on the most solemn Feasts and fasts throughout the year viz. Christmas-day, Ash-Wednesday, Good Friday, Easter-day, Ascention-day, Whit-Sunday : whereunto are added two other sermons / by John Torbuck ...

SECOND SERMON ON Ash-Wednesday, OR The Prevalency of Prayer and Fasting. (Book 2)

17. Mat. 21.

Howbeit this kind goeth not out, but by Prayer and Fasting.

IS Fasting one special means to cast out Devils, and may it be rightly used as the only argu∣ment to prove a Demonia••k? 11. Mat. 18.

Whether it be right to hear∣ken unto men, more than unto God, Judge

ye. Our Text is our Saviours plain and positive Assertion: The other but the discontented Vulgars ••vil, surmise and say so. John came neither eating nor drinking and they say he hath a Devil.

We know the Devil prevailed over our first Parents, (a) Eating, and en∣tred Judas, after the (b) Sop; but he could effect nothing on Christ, (c) fast∣ing and hungry. (a) 3. Gen. (b) 13. Jo. 27. (c) 3. Mat.

(d) Fulness makes us most prone to deny God, and to forget him, and then you know whether we are like to fly. (d) 30. Pro. 9.7. Deut. 11, 12.

Sinful and unclean excess feasts Satan, intimated by the Evil spirits (e) impor∣tunacy, to possess the greedy Swine. (e) 5. Mar. 12.

In the words you may consider two parts. * 1.1 1. A Mischievous Malady. 2. A main Remedy.

1. 1 1.2 A Mischievous Malady. This kind goeth not out.

2. A main Remedy, but by Prayer and Fasting.

1. In the mischievous Malady, you may observe in the evil spirits.

1. Their Multiplicity.

2. Their Malignancy, both are im∣plyed in Hoc genus. This kind.

1. Their Multiplicity. Hoc genus, 1 1.3 This kind, supposeth a numerous species or company of the dark Region.

To denote the multitude of powers, they are said to make up a (f) Kingdom, a (g) Synagogue, a (h) Legion. (f) 11. Luk. 18. (g) 3. Rev. 9. (h) 5. Mar. 9.

The great Belzebub can command thousands of his Ministers (if God permit) to vex and trouble us: wit∣ness that poor Gadaren so infested with this (i) hellish Rout; we are many, may the chief Commander of those forces seem to answer, in respect of those that were in or about the possessed, (i) 5. Mar. 1, 2, &c.

For though Christ rebuked the spirit whereby the person was principally actuated, in the (k) singular number, yet this Captain-agent was attended no doubt with a sufficient rabble of the black Regiment, as appears by their several seizing (the word once given) on their several preys in that great herd, containing about (l) two thousand, (k) 5. Mar. 8. (l) verse 13.

A multitude of Daemons (as one ob∣serves) without violence to their na∣tures, may lodge in the Body of one man; These spirits being able to draw themselves out of their usual extent, into a far narrower compass; and per∣haps wholly to quit their own vehicle to make use of anothers; and so many may unite with the blood and spirits.

But wherever this throng of Feinds did bestow themselves, whether in or about one man, Gods bounty was never the less in suffering them to possess no more; nor Christs power in driving them away from hence; the Devils being nothing the weaker, for not ap∣pearing each one harnessed with a seve∣ral humane body.

By what hath been said, we may gather, there is a damned Militia; the Devils march about in Troops and Armies, to torment us, and conspire our ruine; yet we know how to disband them all; no number of them can with∣stand Prayer and Fasting. This kind goeth not out but by Prayer and Fasting.

2. In the malady, 2 1.4 there is conside∣rable in the evil spirits, as their Multi∣plicity, so Malignancy.

Hoc genus. This kiud. As it in∣cludes a numerous Combination, so a Combination of more stiff and tenacious spirits. See Bishop Hall's Paraprase on the place. Having a more stubborn (non egreditur, & a vix discedit) goeth not forth, and a hard departing, (9. Luk. 40.) stamped on them.

Hoc genus. This kind are noted for a sort of bold, abusive, most extraordi∣nary fierce and cruel Devils. That va∣lued not a bare (n) Apostolical com∣mand, that ceased not to shew their malice, in the (o) face of Christ him∣self; (p) taring and bruising the posses∣sed, making him foam, gnash with his teeth, pine away, (q) cry out suddenly, fall or wallow on the ground. Oft times casting him into the fire, and into the waters, 9 Mark 23. Seeking Extremi∣ties to destroy him, without the least pity or respect on a (s) child, and an (t) onely child. (n) 9 Luk. 40. (o) ver. 42. (p) 9 Mar. 18. (q) 9 Luk. 39. (r) 9 Mar. 20. (s) 9 Mar. 21. (t) 9 Luk. 38.

Now Hoc geuus, this kind, be their number never so great, their nature never so malign, is to be ejected Christs way, though no otherwise. This kind goeth not forth but by Prayer and Fasting.

2. 2 1.5 The Remedy, Prayer and Fast∣ing, not to be severed.

[unspec 1] 1. Because Christ hath coupled them, and what God hath joyned together, let not man put asunder, 19 Mat. 6.

[unspec 2] 2. It was the Custome of the Church of old, to Joyn them, as we see in (u) David, in (w) Esther, the (x) Israelites, (y) Daniel, in Anna, 2 Luk. 37. So in the Epistle appointed for this day the Proclamation goes. (z) Sanctifie a Fast, gather the People, and let the Priests say, spare thy people O Lord. (u) 2 Sam. 12.22. 75 Psal. 13. (w) 4 Ch. 16. (x) 20 Judg. 26. (y) 10 Ch. 3. (z) 2 Joel 15, 16, 17.

[unspec 3] 3. 'Tis the present practice of our Church. On our Wednesdayes and Fri∣dayes, Dayes of Abstinence (for the Bridegrooms taking away) (grounded on the command of our Saviour, see Mr. Browning on that text, p. 176, 177.)

(2 Mark 20.) to his Disciples that then they should fast in those dayes) our Church enjoyns, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 12. Act. 5. Instant, earnest Prayer, peculiarly applyed to the Letany, Id. p. 148. as the Eastern Church te∣stifies.

[unspec 4] 4. Because (saith Bishop Hall in his Paraphrase on the text, Efficax est oratio praecedente Jejunio. Cyp. de Jejur. & Tent. cap. 6.) Devotion in Prayer is apt to grow dull and faint, there must be an exercise of fasting and abstinence, to set an edge upon it, and stir it up.

Prayer may prevail without Fasting, but Fasting without Prayer, * 1.6 is to small effect, and when they both joyn toge∣ther, they make the strongest assault on Heaven as can be.

Wherefore the Servants of God, (in their highest concerns) would not se∣parate them. 8 Ezr. 21.13 Act. 3.14 Act. 23.

Prayer and Fasting render us most acceptable unto God, and like unto the Angels.

Prayer (saith Reverend Hooker, * 1.7 Eccl. Pol. lib. 5. Papagr. 23. p. 23.) are those Calves of mens lips, 14 Hos. 3. Those most gracious and sweet odours, 5 Rev. 8. Those rich presents and gifts which being carried up into Heaven, do best testifie our dutiful affection, and are for the purchasing of all favours at the hand of God, the most undoubted means we can use. And again a little further, the knowledge is small (saith he) which we have on earth, concern∣ing the things which are done in Hea∣ven; notwithstanding thus much we know, the Saints in Heaven that they Pray, and therefore Prayer being a work common to the Church as well Triumphant as militant, a work common unto men with Angels, what should we think but so much of our lives is coelestial and divine, as we spend in the eyercise of Prayer.

So for Fasting (if it be right) is it not a chosen duty, * 1.8 an acceptable time unto the Lord? 58 Isa. 4, 5.

Again Fasting, saith St. Chrysostome Ser. de Jejunio, Tom. 5. is an imitating or following the very Angels in Heaven,

so far forth as we are able, &c. Fasting is the life of Angels, so St. Ambrose, Tom. 4. de Jejun. cap. 3. p. 239. Qui jejunat Angelorum ritu vivit, &c. St. Basil Hom. de Jejun.

These two now linked, must be of exceeding vertue and efficacy.

[unspec 5] 5. Prayer from Fasting cannot be sundred, for what is Fasting it self, but silent Prayer? where in our Humility (without which vocal suppli∣cation is but an empty sound) God effectually reads our wishes, and the peices of a broken spirit, are to him pleasing and prevalent Petitions, 51 Psa. 17. A broken and a contrite heart O Lord thou wilt not despise.

My next business shall be to enquire why Fasting should make Prayer so powerful? and Secondly, * 1.9 what Fasting it is that doth so.

For the first, Fasting makes our Prayer more powerful.

[Reason. 1] 1. As it helps us to the greater watchfulness hereunto, sobriety and this go together. 1 Pet. 4. c. 7. Our Vigils and Evenfasts are all one. Fullress creates drowsiness, we have an Eminent

instance of this in the Disciples, 26 Mat. 40, 41.43. who after Supper, could not (would they never so fain) keep their Eyes open.

When the Belly is full, we use to say, the Bones are at rest, we are indisposed to any thing else, and this indisposition of the flesh (whilst we are in the Body) hath too much influence on the soul, be it in it self never so willing and well minded, 26 Mat. 41. 7 Rom. 18.

Surfeiting degrades the ••ody to a Bestial sluggishness, whilst abstinence (as much as in it lyes) advanceth it self to the nature of a Soul, (a nobler sub∣stance then to be nourished by perishing meats, Joh. 6.27.) and makes it more suitable to that spiritual Body, 1 Cor. 15.44. wherewith she shall be clad in Heaven, in order to a perfect vigorous and active devotion.

[Reason. 2] 2. The more we deny our selves, the more God delights to own us, 1 Sam. 15. ch. 17. and our suit; and where can this be done better than by fasting? wherein we acknowledge our selves most unworthy of any of his blessings: This holy Justicing our

selves, is a way to prevent Gods Judg∣ment, 1 Cor. 11. c. 31.

[Reason. 3] 3. The sence of want in Fasting makes us the more liable to pity others, and so the more capable of pity our selves, according to Christs gracious promise; Blessed are the merciful, for they shall receive mercy.

[Reason 4] 4. Fasting * 1.10 kills sin, which sets God and us at distance, 59 Isa. 2. and stops his ears at our Prayers. The starving the flesh, is the mortifying our lusts.

[Reason. 5] Lastly, Fasting is the last and utmost means we can use, to procure audience to our most earnest requests amidst our dreadfullest calamities, prescribed by God himself, with a gracious promise of success, 2 Joel 12. Turn ye unto me (saith he Lord) with fasting, and with weeping, and with mourning, &c. verse 18, 19. then will the Lord be ••ealous for his Land, and pity his people, yea the Lord will answer.

If some measure of miraculous faith, vers. 20. together with an address to Heaven, be not sufficient to effect a conquest on the worser Devils; all that

is left to be added to these is Fasting, and that doth it. This kind goeth not forth but by Prayer and Fasting.

2. * 1.11 We come to shew what Fasting it is, that is so prevalent with Prayer, and that is a Religious Fasting. Consisting

[unspec I] 1. In abstinence from bodily sustenance, which is either, 1 Partial. 2. Total.

1. Partial, and here I mean not the Judaical distinction of meats, nor Hea∣thenish niceness, nor Papistical Super∣stition, nor Heretical prohibitions, nor meer Physical or Political abstinence for Healths sake, or some civil interest, though these last ought indeed to be observed in reference to natural self-pre∣servation, & in obedience to just authority.

But I mean a refraining from some delicate meats, such as was Daniel's Fast, 10 c. 3. and John the Baptists, who in respect of his courser diet, 3 Mat. 4. was said to come, neither eating nor drinking. As if this Heavenly Preacher and pattern of penitency, this (vox clamantis in deserto) this voice in the wilderness, (3 Mat. 1, 2, 3, 4.) stood no more in need of corporal means, whereby to subsist, than (that

pure procreation of the mind) the Voyce.

Which abstinence is to no other end than •• pious Castigation of the Body, for the furtherance of the Soul, 1 Cor. 9. c. 27. For the Inward man may be renewed, though the outward man decay; 2 Cor. 4. c. 16. A weak Body may lodge a soul in good health and prospe∣rous plight, as we see in Gailus Ep. Joh. 2. Fasting is a refreshing of the Soul, the food of the mind. So St. Chrys.

2. Totall Abstinence, is from all food whatever for a time, and this is either Extraordinary, seen in (k) 1.12 Moses (l) 1.13 Elias, (m) 1.14 Christ; or Ordinary, possible to humane nature, such as was Esthers, 9 c. 16. This is the most compleat manner of Fasting.

It cannot enter into me, how deny∣ing our selves flesh only, and gormon∣dizing variety of Fish (most curiously and exactly Cook'd) with the best wines, &c. can be counted Fasting, since we reckon these the most choice and courtly entertainments.

[unspec II] 2. Religious Fasting, is an Absti∣nence from all pleasure and ordinary la∣bour, in this sense we must sanctifie a

Fast, 2 Joel 16. as the Sabboth. 20 Exod. 8, 9.

[unspec I] 1. From pleasure. Let the Bride∣groom go forth of his Chamber, and the Bride out of her Closet. This must be a * 1.15 general penance to the Body, keeping the throat from its pleasing meals: The Eyes (as at all times, so then especially) from beholding vanity. The Ears from mirth and Musick, the Body from case and bravery, we see this in David's Fast, 2 Sam. 12. c. 16.20. who that while, lay on the Earth neither washed nor annointed himself, nor changed his apparel.

[unspec II] 2. Labour; Would we know what makes our Fasts slighted? Behold in the day of your fast ye find plea∣sure and exact all your labours. 58 Isa. 3.

[unspec III] 3. Religious Fasting, must be ac∣companied with works of Justice, and mercy, 58. Isaiah 6.7. Is not this the Fast that I have chosen, &c.

[unspec IV] 4. Religious Fasting is accompanied with a oynt and unanimous sending up our praises to Heaven in a general Con∣gregation met together in the place of

Gods publick worship, 1 Joel 14. San∣ctifie ye a Fast, gather the Elders and all the Inhabitants of the Land, into the house of the Lord your God. This noise rends the Heavens, and prevails with incomprehensible Majesty to take notice of our complainrs.

[unspec V] 5. Religious Fasting must be accompa∣nied with Repentance, and resolution of a new life: All that we have said is but a Mock-fast without this. But the outward Ceremony, without the sub∣stance, the Sign without the thing sig∣nified; which doth but more displease, as disappointing the expectation, If there be no funeral, what means these mourning weeds? If no internal Mortifi∣cation, what meant this specious shew of it?

Hence open prophaness is preserred before secret Hypocrisie. The Publicans and Harlots before Scribes & Phaerisces, 21 Mat. 31.

The Renting of the Heart, rather than the garments God looks at, and commands sincere conversion with Fast∣ing, 2 Joel 12. Convertimini. Turn unto me with all your heart, and with Fast∣ing, &c.

This godly sorrow, intimated by our External humiliation; this sorrow of Re∣pentance not to be repented of, 2 Cor. 7. c. 10. Behold, vers. 11. what Indignation it ought to work in us, yea what revenge against sin, what carefulness, what fear of offending any more, yea what zeal, yes what vehement desire of better obedience, that we may in all things be approved of God in our Fasting.

Thus have I shewed you the Ex∣cellency of Fasting and the manner of it.

Application.

But methinks by this I he ar some ready to cry out, what doth this Babler mean? He hath been all this while do∣ing just nothing, nothing to his Text, for how doth he prove Fafting to cast out Devils, and that the worser sort: as Christ here observes to his Disciples saying, This kind goeth not forth but by Prayer and Fasting.

To this I answer (without pretend∣ing to superstitious miracles, * 1.16 or Papistical praestigies) Prayer and

Fasting may be said to cast out Devils.

[unspec I] Mr. Calvin (see Dr. Moor's Myst. of Godl. p. 116.) * 1.17 makes that Legion of Devils 5. Mar. 9. to be no other than depraved affections, and Christ calls sin∣ful suggestions in Peter, Satan, 16 Mat. 2, 3. And indeed to speak the truth, Sin is worse to us than Satan, for all the Devils in Hell, armed with their highest spight and malice, cannot hurt us without it.

No doubt the Devil did encounter our Saviour, with as desperate a design of envy as ever he did any; and to this end, (like an Innocent Bird in the ta∣lons of a rapacious Vulture) he was transported by him to as dangerous pra∣cipices. The pinacle of the Temple, 4 Mat. 5. and the exceeding high moun∣tain, vers. 8. yet had no power to mis∣chief him, because he could find nothing in him, 14 Jo. 30. he kept himself free from sin, notwithstanding those many and strong temptations.

This Lion may roar but he cannot rent, 1 Pet. 5.8. he may tempt but he cannot torture without Sin.

'Tis observeable in Dr. Moores's Mist. of Godl. p. 114. that the Jews Aposta∣cie chiefly abounding in the Country of the Gadarens, made those parts a∣bove others so obnoxious, to be so cru∣elly pestered with the Infernal crue.

To speak proper, Sin is the only Devil to be condemned, for all our suf∣ferings from the Devil; for we look at the efficient not the instrument; it with much a doe can be esteemed a cause in Philosophie.

In a Malefactor punished, we nei∣ther blame the Judge nor Executioner, but the Offence; nor in the impious pos∣sessed, can we justlie inveigh against God, nor the Tormentors so much as the Transgression.

In this affliction, he cannot go beyond the bounds of Justice, 18 Gen. 25. nor they beyond their Commission from him, Ep. Jud. 6. who hath reserved them in Chains for ever.

By all that hath been said, I conclude, if Fasting kills sin, as hath been shewed, it subdues Satan, and that in the worst kind, Hoc genus, &c. This kind goeth not out but by Prayer and Fasting,

2. 2 1.18 The Corrective Censure due to sin, Excommunication, is a Delivering to Satan, 1 Cor. 5. c. 5. rendring men (as * 1.19 one observes) to have their bodies miserably perplexed by him.

Now what acquits us from this dreadful judgment but Prayer and Fast∣ing? the necessarie Concomitants of true Repentance, 2 Joel 12, 13, 14. The only way to procure our pardon and ab∣solution, 18 Ezek. 21, 22.

The proper business of out Fast this day begun, was in the primitive Church to receive the penitent, &c. Euseb. lib. 5. Hist, Eccles. cap. 24.

This day is ordered the Commination to be read, so full of threatnings to sin, (whereto we all say Amen.) Invitations to repentance, proffers of mercie, Prayers for amendment, with solemn Fasting, Weeping, and Mourning, that I cannot but methinks rejoyce to see Satan here fall like lightning, 10 Luk. 18. and his works so abominated (my charitie gives me to believe) in this real Humiliation; where all that is in the world, 1 Jo. 2.16. viz. The lusts of the Flesh, the lusts of the Eie, and the pride of life; (the whole

temptations of the Prince of the world) lie buried in an Holie abstinence from all sumptuous fare, pleasing sighs, and gaie clothing.

I shall offer but one consideration more, to win the disaffected I hope, to complie with our Church in the custom of this Fast.

Though Repentance is alwaies requi∣site, yet hath there not in all ages, upon occasion, been daies wholly set apart for the solemn celebration hereof with publick Fasting?

And doth it not consist in Regal Au∣thoritie, to appoint those daies? as we see in Ahab, 1 Kings 21. c. 8. which Fast was proclaimed I doubt not but by a lawful power in him, though upon a fals ground, and to an unlawful pur∣pose. Namely made Blasphemie, for the depriving him of his Vineyard.

Wherefore when Civil and Eccle∣siastical commands concur in a general lawful Fast, may we not harmlesly obey without asking why now!

Yet why not now? not only upon many civil designs useful, but upon many divine considerations suitable;

now we may learn from the Crane, Swallow, and Turtle to know our proper seasons of turning, 8 Jer. 7.

Now, saith Bishop Andrews, all things turn; the year; from about this time, the new one takes date. In Hea∣ven, the Sun in its equinoctial line; the Zodiack, and all the constellations in it, do now turn about to the first point. The Earth and all her Plants now turn to their best splendor and delightsomness.

Every thing thus turning, it would not be amiss would it put man in mind of turning too unto the Lord, 2 Joel 12. Therefore also, now saith the Lord, turn ye unto me with all your heart, with fast∣ing, &c.

This time our Church religiously allots for a deep meditation on Christ's infinite passion, and the very thoughts of this blessed Bridegrooms taking away, aptlie fits us for a time of fasting and mourning, according to our Saviours in∣junction, in those daies shall ye fast.

Now, we are to look upon him, whom we have pierced, with a more earnest and fixed eye, we cannot but mourn, and that bitterlie, (for our lusts which have

done it) without these, all the Devils in Hell could not, and therefore we must, I think, conclude these, the worst; to tame which, Christ tells us, the only way in the Text, Prayer and Fast∣ing; this kind, goeth not forth but by Prayer and Fasting.

Notes

• * 1.1

  In the words two parts.
• 1 1.2

  A mis∣chievous malady, and in this two things con∣siderable in the evil spirits.
• 1 1.3

  Their Mul∣tiplicity.
• 2 1.4

  Their Ma∣lignancy.
• 2 1.5

  Remedy. Prayer and Fasting not to be sevred
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. S. Chrys. in Psal. 145.
• * 1.7

  The excel∣lency of Prayer.
• * 1.8

  The excel∣lency of Fasting.
• * 1.9

  Why Fasting makes Pray∣er so pow∣erful.
• * 1.10

  Fasting is the Death of offences, the racing out of sin. S. Am∣brose in the place fore∣quoted.
• * 1.11

  Religious Fasting. Consists.
• (k) 1.12

  9 Deu. 9.
• (l) 1.13

  1 K. 19. ch. 18.
• (m) 1.14

  4 Mat. 2.
• * 1.15

  Si sela gu la peceavit, sola Je••••••et & sufficit: si verò ••ec∣caverunt membra coe∣tora car n•••• Jejuneat & ipsa? Bern. Ser. Qua∣drag. 3.
• * 1.16

  In what sense Pray∣er and fast∣ing casts out Devils.
• * 1.17

  Sins are Devils.
• 2 1.18

  The Cen∣sure due to sin, is a De∣livering to Satan.
• * 1.19

  Ex hôe lo∣co decemur quòd eos qui segregan∣tur, & ab Ecclesiastieo corpore se∣perantur, in vadit Dia∣bolus eos gratiâ des∣titutos in veniens. Theod. in locum.